a short catechism about baptism. by john tombes, b.d. tombes, john, 1603?-1676. this text is an enriched version of the tcp digital transcription a94739 of text r210349 in the english short title catalog (thomason e1854_1). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 20 kb of xml-encoded text transcribed from 11 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a94739 wing t1820 thomason e1854_1 estc r210349 99869158 99869158 170469 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a94739) transcribed from: (early english books online ; image set 170469) images scanned from microfilm: (thomason tracts ; 231:e1854[1]) a short catechism about baptism. by john tombes, b.d. tombes, john, 1603?-1676. [22] p. printed by henry hills, next door to the sign of the peacock in aldersgate-street, london : 1659. signatures: a b⁴ (-a1). annotation on thomason copy: "may"; "may. 14". reproduction of the original in the british library. eng catechisms, english -early works to 1800. baptism -early works to 1800. a94739 r210349 (thomason e1854_1). civilwar no a short catechism about baptism.: by john tombes, b.d. tombes, john 1659 3515 2 5 0 0 0 0 20 c the rate of 20 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-05 tcp assigned for keying and markup 2007-05 aptara keyed and coded from proquest page images 2007-06 mona logarbo sampled and proofread 2007-06 mona logarbo text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a short catechism about baptism . by john tombes , b. d. heb. 6. 2. of the doctrine of baptisms . luke 7. 35. but wisdom is justified of all her children . london : printed by henry hills , next door to the sign of the peacock in aldersgate-street , 1659. to the christian reader . many are the things at this day charged on antipaedobaptists in their doctrine and practise , which have been proved to be unjustly imputed to them , by many large treatises extant in print . for a more facile understanding of the truth then by reading larger tracts , is this compendium , in a manner of a catechism composed and published in this time , wherein others of different judgement , have thought fit to declare their way to the world , which is done not because this point of baptism is judged the onely or main point of our religion , but because the disagreement in other things is either small , or of particular persons ( whose cause is to be severed from that which is commonly held ) and therefore requires not a distinct confession or declaration from that which is by others published . the aim of the composer of it is the manifestation of the truth , wherein he doth rejoyce , and desires thou mayest rejoyce with him . his motion is that of the apostle , phil. 3. 15 , 16. as many of us as be perfect let us be thus minded , and if ye be otherwise minded , god shall reveal even this unto you . nevertheless whereunto we have already attained , let us walk by the same rule , let us mind the same thing . farewell . a short catechism about baptism . quest . 1. is baptism with water an ordinance of christ , to be continued by his disciples till the end of the world ? answ . baptism with water is an ordinance of christ , which is to be continued by his disciples till the end of the world ; as appears by his command , mat. 28. 19 , 20. mark 16. 15 , 16. it being to be joyned with preaching of the gospel , and making disciples , by preaching , & teaching them to observe all that christ commands , and so to be continued while these are to continue , which is proved to be till the end of the world , by christs promise of his being with them till then , which were vain , if the things appointed were not to be done so long . quest . 2. is not the end of the world , as much as the end of that age ? answ . it appears that matthew means by the end of the world , the last time , or day , wherein there will be a separation of good and bad , the one to be burned with fire , and the other to shine as the sun , in that in the places wherein matthew useth the self-same form of speech ( to wit , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} matth. 13. 39 , 40 , 49. matth. 24. 3. ) he cannot be understood to mean any other . quest . 3. may not the baptizing in matth. 28. 19. mark 16. 16. be understood of some other baptism then that of water ? answ . the baptism there , must needs be understood of baptism by water , sith baptizing , where ever it is made john baptists or the disciples act which they did or were to do , is meant of baptizing with water , as john 4. 1 , 2. and in many other places it appears ; and the apostles by their practise and command , acts 2. 38. 41. acts 8. 12. 13. 38. acts 10. 47 , 48. shew that they so understood christs appointment , mat. 28. 19. mark 16. 16. quest . 4 may it not be meant of baptizing by the spirit , or afflictions ? answ . it cannot be so understood , sith baptizing with the spirit is no where ascribed to any other then christ , matth. 3. 11. luke 3. 16. nor is baptism with the spirit a duty for us to do , but a free gift of christ ▪ not common to all disciples of christ , but peculiar to some : and to appoint them the baptizing by affliction , had been to make the apostles persecutors . quest . 5. why did paul then say , christ sent him not to baptize ? 1 cor. 1. 16. answ . not because he was not appointed at all to baptize , for if so , he would not have baptized those he did baptize , 1 cor. 1. 14. 16. &c. but because it was not the chief thing he was to do , as when the washing of water is said not to save , 1 pet. 3. 21. because it is not the onely or principal means of saving . quest . 6. what is the baptizing appointed by jesus christ ? answ . the baptizing appointed by jesus christ , is dipping of the whole body in water into the name of the father , son , and holy ghost , as is manifest from the term baptizing , and the use of going into and coming up out of the water , mat. 3. 16. acts 8. 38 , 39. the use of much water , john 3. 23. the resembling , by the baptism used , the burial and resurrection of christ , rom. 6. 4. col. 2. 12. and the testimonies of the ancients of the first ages . quest . 7. may not the sprinkling or powring water on the face , be the baptism of christ ? answ . neither the scripture , nor any ancient authour call sprinkling , or pouring water on the face , baptism , nor any use of it in the primative times doth countenance it , and therefore such sprinkling or pouring water is not the baptism which christ appointed . quest . 8. what is it to baptize into the name of the father , son , and holy ghost ? answ . it is not to baptize onely with the naming of those persons , but into the profession of the father , son , and holy ghost , as our master or teacher , as appears by the words of paul , 1 cor. 1. 13. which shew that if the corinthians had been baptized into the name of paul , they had professed him to be their master . quest . 9. are they rightly baptized , who are baptized into the name of jesus christ , though no other person be named ? answ . they are , it being all one to baptize into the name of jesus christ , and to baptize into the name of the father , son , and holy ghost , as appears by the precept , acts 2. 38. and practice acts 10. 48. acts 19. 5. though the expression of each person be convenient . quest . 10. are the persons to be baptized altogether passive in their baptism ? answ . no ; for baptism is their duty required of them as well as the baptizer , acts 2. 38. and paul is commanded to arise and be baptized , and wash away his sins , calling on the name of the lord , acts 22. 16. quest . 11. who are appointed to baptize ? answ . they who are appointed to preach the gospel , matth. 28. 19. mark 16. 15 , 16. quest . 12. whom are they appointed to baptize ? ausw . those who repent of sin , believe in christ jesus , and are his disciples , mat. 28. 19. mark 16. 16. acts 2. 38. acts 8. 37. quest . 13. were not infants baptized , when whole housholds were baptized , acts 16. ●5 . 33. ? answ . no ; for it appears not there were any infants in the houses , and the texts shew they were not baptized , sith the word was spoken to al in the house , ver. 32. and all the house rejoyced believing god , ver. 34. and else where the whole house is said to do that which infants could not do , acts 18. 8. acts 10. 2. 1 cor. 16. 15. compared with 1 cor. 1. 16. john 4. 53. quest . 14. is not christs speech and action to little children , matth. 19. 14 , 15. mark 10. 14 , 15 , 16. luke 18. 16 , 17. a warrant to baptize infants ? answ . no , but an argument against it , sith christ did neither baptize , nor appoint those little children to be baptized . quest . 15. why should not infants be baptized sith they were circumcised ? answ . the reason why male infants were to be circumcised , was a particular command of god to abrahams house for special ends belonging to the time before christ , which baptism hath not , nor is there any command to use baptism according to the rule of circumcision . quest . 16. did not baptism come in the room of circumcision , col. 2. 11 , 12. and so to be used as it was ? answ . the apostles words import not that our baptism came in the room of the jews circumcision , there is no mention of any bodily circumcision but christs , which our baptism cannot be said to succeed to , as there it is made the cause of spiritual circumcision , without arrogating that to it which belongs to christ alone , and baptism is mentioned with faith , as the means whereby we are in christ , and compleat in him . quest . 17. may we be said to be compleat as the jews without infant baptism ? answ . our compleatness is in that we have not ordinances as the jews had , but we are compleat in that we have all in christ without them , col. 2. 8 , 9 , 10. quest . 18. have not our children then less priviledge then the jews had ? answ . no , for circumcision was a priviledge onely for a time , and comparatively to the estate of the gentiles who knew not god , but of it self was a heavy yoke , acts 15. 10. gal. 5. 1. 2. 3. quest . 19. why did the jews then so much contend for it , acts 15. 1. 5. answ . because they too much esteemed the law , and knew not their liberty by the gospel . quest . 20. had it not been a discomfort to the believing jews to have their children unbaptized , and so out of covenant ? answ . the want of baptism to infants was never any grievance to believers in the new testament , nor were they thereby put out of the covenant of grace . quest . 21. was not the proper reason of circumcising the infants of the jews the interest which they had in the covenant to abraham , gen. 17. 7. to be a god to him and his seed ? answ . the end of circumcision was indeed to be a token of the whole covenant made with abraham , gen. 17. 4 , 5 , 6 , 7 , 8. not onely the promise , ver. 7. but the formal proper distinguishing reason why some were to be circumcised , and others not , was gods command alone , not the interest in the covenant ; sith ishmael who was not a child of promise , gen. 17. 20 , 21. rom. 9. 6 , 7 , 8 , 9. and those who were in abrahams house , though not of his seed , were circumcised , but no females , nor males under eight dayes old . quest . 22. was not the covenant with abraham , gen. 17. the covenant of grace ? answ . it was , according to the hidden meaning of the holy ghost , the evangelical covenant , gal. 3. 16. but according to the open sense of the words , a covenant of special benefits to abrahams inheriting natural posterity , and therefore not a pure gospel covenant . quest . 23. are not believers children comprehended under the promise , to be a god to abraham and his seed ? gen. 17. 7. answ . no , unless they become abrahams seed according to election of grace by faith . quest . 24. did circumcision seal the gospel covenant ? rom. 4. 11. answ . that text speaks not of any ones circumcision , but abrahams , which sealed the righteousness of faith he had before circumcision , and assured thereby righteousness to all , though uncircumcised , who should believe as he did . quest . 25. are not the sacraments of the christian , church in their nature , seals of the covenant of grace ? answ . the scripture doth no where so call them , nor doth it mention this as their end and use . quest . 26. doth not peter , acts 2. 38 , 39. exhort the jews to baptize themselves and their children , because the promise of grace is to believers and their children ? answ . those he then spake to were not then believers , and therefore the words , acts 2. 39. cannot be understood of a promise to believers and their children as such , but the promises to all , fathers and children , as called of god : nor are any exhorted to baptism without fore-going repentance , nor is the promise alledged as conferring right to baptism , but as a motive to encourage them to hope for pardon , though they wished christs blood to be on them and their children , matth. 27. 25. in like sort as joseph did , gen. 50. 19 , 20 , 21. quest . 27. are not the children of believers holy with covenant-holiness , and so to be baptized , 1 cor. 7. 14. answ . there is nothing there ascribed to the faith of the believer , but to the mariage relation , which was the onely reason of their lawfull living together , and of which alone it is true that all the children of those parents , whereof one is sanctified to the other , are holy , the rest unclean , that is , illegitimate . quest . 28. are not the gentile believers children to be ingraffed by baptism with their parents , as the jews children were by circumcision ? rom. 11. 16 , 17. answ . the ingraffing there is by giving faith according to election , and therefore not meant of parents and children by an outward ordinance into the visible church . quest . 29. are not infants of believers disciples , by their parents faith to be baptized ? matth. 28. 19. acts 15. 10. answ . no : for the disciples there are onely such as are made by preaching the gospel to them , nor are any termed disciples , but those who heard and learned : and the putting the yoke , acts 15. 10. was by teaching brethren , ver. 1. and therefore the disciples , vers. 10. not infants . quest . 30. are not the infants of believers visible members of the christian church , by a law and ordinance , by gods promise , to be god to them and their seed , and precept , to dedicate them to god , unrepealed ? answ . there is no such ordinance or law extant in scripture , or deducible from the law of nature , nor are infants anywhere reckoned as visible members of the christian church in the new testament . quest . 31. hath not god promised , gen. 22. 16 , 17 , 18. to make every believer a blessing , so as to cast ordinarily elect children on elect parents , and thereby warranted infant baptism ? answ . the promise doth not pertain to any believers seed but abrahams , who are heb. 6. 12 , 13 , 14. gal. 3. 8 , 9. acts 3. 25. expounded to be christ and true believers onely , who are to be baptized , not their infants , till they themselves believe in their own persons . quest . 32. did not christ appoint , matth. 28. 19. the disciples to baptize children with parents , as the jews did proselytes ? answ . if the jewish baptism had been the pattern for christian , the apostles would have so practised , but their not so doing , shews they understood not it to be christs mind . quest . 33. is not the infant baptism sufficient if it be avouched at age ? answ . it is not a sufficient discharge of their obedience to christs command , which requires each person to be baptized after his own repentance and believing in christ , mark 16. 16. matth. 28. 19. acts 2. 38. ephes. 4. 5. quest . 34. what is the chief end of baptism ? answ . to testifie the repentance , faith , hope , love , and resolution of the baptized to follow christ , gal. 3. 27. rom. 6. 3 , 4. 1 cor. 15. 29. calling upon the name of the lord , acts 22. 16. quest . 35. how came infant baptism to be common in the christian churches ? answ . as infant communion came from mistake of john 6. 53. so infant baptism began about the third age of the christian church , from mistake of john 3. 5. the opinion of its giving grace , and the necessity of it to save the infant dying from perishing , and after augustins time became common , which before was not so frequent . quest . 36. is there any evil in it ? answ . infant baptism tends much to harden people in presumption , as if they were christians afore they know christ , and hinders much the reformation of christian churches , by filling them with ignorant and scandalous members , besides the great sin of profaning gods ordinance . quest . 37. have not opposers of infant baptism , been wicked in the end ? answ . blessed be god experience proves the contrary , though some heretofore proved seditious , and entertained great errors . quest . 38. is there any good by baptizing persons at age , which might not be , though infant baptism were continued ? answ . yes , for thereby they would be solemnly engaged to adhere to christ , which is a strong tie on the consciences , when it is done by a person understandingly , according to christs mind , besides the assurance thereby of union and conformity to christ , and righteousness and life by him , rom. 6. 3 , 4. gal. 3. 26. 1 pet. 3. 2. 1. quest . 39. what are christians to do when they are baptized ? answ. to associate together in church communion , and to walk according to their engagement , in obedience to them , who are over them in the lord . quest . 40. are persons so joyned to separate from those they have joyned to upon defect in outward order and ordinances , or variation from the rule therein by pastors or people ? answ . no , unless the evil be such in faith , worship , or discipline , as is not consistent with christianity , or the state of a visible church , or is intolerable oppression , maintained with obstinacy , after endeavors to cure them , to which end each member should keep and act in his station . finis . fermentvm pharisæorvm, or, the leaven of pharisaicall wil-worship: declared in a sermon on matth. 15.9 novemb. 24. 1641. at lemster in herefordshire. / by iohn tombes, b.d. tombes, john, 1603?-1676. this text is an enriched version of the tcp digital transcription a94735 of text r20645 in the english short title catalog (thomason e56_16). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 56 kb of xml-encoded text transcribed from 12 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a94735 wing t1808 thomason e56_16 estc r20645 99865608 99865608 155274 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a94735) transcribed from: (early english books online ; image set 155274) images scanned from microfilm: (thomason tracts ; 10:e56[16]) fermentvm pharisæorvm, or, the leaven of pharisaicall wil-worship: declared in a sermon on matth. 15.9 novemb. 24. 1641. at lemster in herefordshire. / by iohn tombes, b.d. tombes, john, 1603?-1676. england and wales. parliament. house of commons. [4], 18 p. printed by richard cotes for andrew crooke, and are to be sold at his shop at the signe of the greene dragon in pauls church-yard, london : 1643. annotation on thomason copy: "july ist". "it is this nineteenth day of aprill anno dom. 1643. ordered by the committee of the house of commons in parliament, concerning printing, that this book intituled (the leaven of pharisaicall wil-worship) be printed. john white." reproduction of the original in the british library. eng bible. -n.t. -matthew xv, 9 -sermons -early works to 1800. a94735 r20645 (thomason e56_16). civilwar no fermentvm pharisæorvm, or, the leaven of pharisaicall wil-worship:: declared in a sermon on matth. 15.9 novemb. 24. 1641. at lemster in her tombes, john 1643 9780 22 15 0 0 0 0 38 d the rate of 38 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2007-05 tcp assigned for keying and markup 2007-05 aptara keyed and coded from proquest page images 2007-09 elspeth healey sampled and proofread 2007-09 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion fermentvm pharisaeorvm , or , the leaven of pharisaicall wil-worship : declared in a sermon on matth. 15. 9. novemb. 24. 1641. at lemster in herefordshire . by iohn tombes , b. d. it is this nineteenth day of aprill anno dom. 1643. ordered by the committee of the house of commons in parliament , concerning printing , that this book intituled ( the leaven of pharisaicall wil-worship ) be printed . john white . london , printed by richard cotes , for andrew crooke , and are to be sold at his shop at the signe of the greene dragon in pauls church-yard . 1643. to the right worshipfvll richard aldworth esquire , mayor , the aldermen , sheriffes , and the rest of the inhabitants of the city of bristoll . how tenacious the heart of man is of superstition , as former ages , so the present generation doe abundantly declare . no age can yeeld a more horrid instance of a people taught so much as this nation hath beene concerning the true worship of god , admonished so often ▪ that god is not pleased by humane rites , and yet still place their religion in them , oppugne the representative body of the commonwealth , for seeking to remove them , fight for them tanquam pro aris & focis , spoyle their owne countrey , with such cruell despight drive away their faithfull teachers , and unspotted neighbours from their dwellings , wives and children , and thinke it a good worke to destroy them for not yeelding to practise things never appointed by god and notoriously tending to superstition , and for their faithfull dealing with their soules in labouring to draw them from their vaine confidence in the flesh to worship god in the spirit , and to rejoyce in christ jesus . hope somewhat to abate this fire of rage , moved me at first to cast this bucket of water to quench it . but as it happens often , that when water quencheth not a fire , it flames out the more by casting water on it : so it be fell me : the barbarous rage and impetuous violence of people so increased , that i could have no safety in my proper station , but was enforced to remove my selfe , wife and children , and since have suffered the spoyling of my goods , of my dwelling house , with many other injuries . after much tossing up and downe , j have in your city cast anchor , till either a greater storme enforce me to commit my selfe to the maine againe , or a favourable gale bring me into a harbour . and that j may testifie my love to this city , and gratitude for my present entertainment , and withall aiming at your edification , j have presumed in publishing this sermon , to prefixe your names , to whom j humbly present it for your use and acceptance , and doe professe my selfe yours , in the service of christ iesus , john tombes . the leaven of pharisaicall wil-worship . matthew 15. 9. but in vaine they doe worship me , teaching for doctrines the commandements of men . of all the opposers of christ none were more malicious , nor more dangerous then the scribes & pharisees : none more malicious , because none did so clearely apprehend the glory of christ , as they that saw the rayes of his divinity shining in his miracles , the evidence of his acquaintance with god in his divine doctrine ; yet they hated him extreamely as shadowing and eclipsing their repute , and power with the people , whose praise they sought more then the praise of god : now as no poyson is stronger then that of the hottest countries , so no malice greater then that of the most enlightned breasts ; nor any more dangerous , because none covered their enmity with such shewes of gravity and devotion as they did , whereby their example and perswasions tooke with many to the great hinderance of the efficacy of christs preaching : for formall hypocrisie is more mischievous to mens soules , then open ungodlinesse , in as much as it is lesse discernible , even as a viper lurking under greene leaves is more dangerous , then a dogge that runnes on a man with open mouth . fallit vitium specie virtutis et umbra : which thing caused our lord christ to have more encounters with this generation of vipers , then with all other adversaries . among which , that which is related in this chapter is remarkeable : for it may seeme that they came downe from jerusalem of purpose to quarrell with christ , and therefore our saviour deales with them most plainely and sharpely in his reply . the occasion they take was his disciples omission of their antient custome of washing afore meales , the neglect of which they conceived a great crime , as violating the tradition of the elders : concerning which they expostulate with christ for his disciples supposed fault : v. 2. why doe thy disciples transgresse the tradition of the elders ? had the people of this generation beene to make answer to this question , they would have fallen on christs disciples , and checked them for their indiscretion at least in giving offence in a matter indifferent , of novelty in not observing old customes . they should have heard , what harme is it to wash ones hands before meales ? why should not men for peace sake doe as others doe ? are you wiser then the rabbines ? then your elders ? will you be singular and different from all others ? smooth words should have beene given to the pharisees , to entreat them to be contented , order should be taken to teach the disciples better manners ; but our saviour carries the businesse in another way , what his disciples neglected to doe , he himselfe gave them example to neglect , luk. 11. 38. and when the pharisees excepted against them , he doth in plaine words endite them of hypocrisie , and chargeth them home by a proofe from the prophet esaias , which he applies to them as forespoken of them . vers. 7 , 8 ▪ 9. so that the words of my text are a passage cited out of the prophesie of isaiah 29. 13. wherein our saviour makes use of the septuagints translation , which is somewhat different in words , though not in sense , from the hebrew , for whereas in the hebrew the words are , and their feare towards me is taught from , or by the precepts of men , the septuagint reade , but in vaine doe they worship me , teaching for doctrines the commandements of men . in which there is a sinne charged upon these pharises , to wit , the teaching doctrines the commandements of men , that is , as piscator in his scholies paraphraseth the words , tales doctrinas , quae nihil aliud sunt quam mandata hominum , such doctrines as are nothing else but mens commandements , which being taught by those that were to be teachers of the law , and seemed to be such in stead of gods precepts , were therefore accounted as gods worship , or his feare . 2. there is a censure passed on this practice [ in vaine doe they worship me ] which words are not in the hebrew , yet may be collected from the woe threatned to such teachers , isa. 29. 14. whereby god disclaimes such teaching and practice as being no service of his , though the teachers and practisers of such commands of men , imagined they honored god thereby . so that the plaine truth that this enunciation of our lord christ affords is this : that however they thinke of their actions they doe is vaine worship god , who teach for doctrines mens precepts . the selfe same truth is seconded by saint paul , who in his epistle to the colassians ch. 2. v. 20 , 21 , 23. speakes thus ; why as though living in the world are ye subject to ordinances ; after the commandements and doctrines of men ? which things have indeed a shew of wisedome in will-worship . in which you may clearely see that the apostle condemnes dogmatizing , that is , either teaching ▪ urging , or submitting to {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , orders and rites , as the word signifies , col. 2. 14. ephes. 2. 15. luk. 2. 1. which are after the commandements and doctrines of men , which he sayes have a shew of wisedome in wil-worship , which hath no true wisedome , nor pleaseth god . that i may the more clearely and fully open the truth in this point , i shall distinctly endeavour to declare , what these doctrines commandements of men were , and how the pharisees taught them . 2. how they did worship god in vaine . 3. why they did in vaine worship god . concerning the first of these , it is plaine that these pharisees and scribes did many wayes teach contrary to the law of god , to wit , in expounding the lawes of god as if they did onely prohibit the grosse externall act , matth. 5. 21 , 27 , 33 , 38 , 43. they urged the smaller matters of the law , as tithing of mint , and neglected the greater , matth. 23. 23. but in this place that which our saviour objects to them is that they sought to establish the traditions of men , though gods commands were thereby rejected , or neglected . particularly that a man was not to regard the honouring of his father and mother , if he had taken on him the rash and impious vow of corban , which was directly contra legem , against the law , to allow men for an unjust oathes sake to breake gods plaine precept . but chiefely that they taught men to observe things praeter legem , besides the law , instead of gods law , as the washing hands afore meales , the washing of cups and pots , brazen vessells and tables , with many such like traditions invented by men : these things they strictly urged on the people , excepting much at the omission of them , conniving at , yea countenancing the transgression of god precepts : they ascribed so much authority to the traditions of the elders that they made it a great crime to transgresse them ; they conceived and taught that the not observing of them made men unholy and uncleane , else they would not have been offended with christ , when he taught that the eating with unwashen hands defileth not a man ; they conceived their observation of them did please god as if he were thereby honoured . now this teaching for doctrines mens precepts is worshipping god in vaine , because it doth not please god . frusta fit quod non attingit finem , that is done in vaine which attaines not its end , wherefore sith such commandements of men are observed that god may be pleased , and god is not thereby pleased , they must needes be in vaine . and indeed god is not pleased with such service , sith he counts it no service to him , yea he is much displeased with it , as appeares by the threatning , isa. 29. 14. because their feare towards me is taught by the precepts of men , therefore behold i will proceede to doe a marvellous worke among this people , even a marvailous worke and a wonder , for the wisedome of their wise men shall perish , and the understanding of their prudent men shall be hid . all which came to passe when the pharisees and scribes who were accounted the onely {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or wise men , doctors of the lawes , rabbins and masters in israel , by reason of their placing religion in traditions of men , washings , long robes , phylacteries and such like , were delivered over to such blindnesse and sottishnesse of spirit as to be ignorant of their messiah , and his kingdome , the true righteousnesse of the gospell , spirituall new-birth , and other heavenly truths of gods profound counsell in christ . a most heavy , but most just judgement of god , that like as when the heathens knowing god by his workes they held the truth in unrighteousnesse , so these knowing him by his law , but loving unrighteousnesse , should become vaine in their imaginations , and their foolish heart be darkened , professing themselves to be wise they should become fooles , rom. 1. 21 , 22. for what more foolish then to thinke that the onely wise god who is an immortall spirit should be pleased with such toyes , as washings , phylacteries and such like observances , when there is no philosopher that is given to contemplation , but thinkes such things to be rather babies for children to play with , then bookes for men to reade ? of this censure and judgement there may be many reasons given . as first , it is vaine to worship or to thinke to please god by the doctrines which are commandements of men : for god is not pleased with mans devices , what is devised by man comes from a corrupt and foolish heart , and such a corrupt fountaine must needs send forth but puddle water . and this is true of the best of men in the things of god : the lord knoweth the thoughts of the wise that they are vaine , 1 cor. 3. 20. whence the apostle , col. 2. 23. when he speakes of the things devised by men who introduced {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a wil-worship , sayes of them that they had a shew of wisedome , they seemed to be wise inventions to beget reverence to god , and humility in mens spirits , but it was farre otherwise in truth . for as children doe count many things wise which understanding men doe laugh at : so carnall hearts of men esteemed as wise among men doe count many things to be wise , as duckings , bowings , washings , whippings , creepings , pilgrimages , and such like gestures , usages , and rites invented by men to expresse humility , devotion and reverence to god , which the almighty , who is a most holy spirit , contemnes as childish , apish , theatrical and ridiculous : besides ; we may consider the vanity of such inventions for gods worship by the event . for whereas many things have beene invented and used by men out of a supposed good intent to further devotion experience hath sufficiently proved that they have corrupted the church with superstition and idolatry . thus images thought fit by gregory to bee made laymens bookes became in time laymens and clergy mens , gods too , the signe of the crosse invented to testifie their faith in christ before heathens , became the object of faith and adoration instead of christ among christians , the praying at the tombes of martyrs proceeded to the invocation of martyrs , monasticall orders and vowes highly commended for the promoting of chastity and piety became the chiefest meanes to further superstition , ignorance , sensuality and uncleannesse , that ever the devill invented : the like might be said of reserving the eucharist , keeping of festivals , of fasting dayes , preserving of reliques , pilgrimages , and innumerable other devices , which in processe of time , though at first invented for a good use , turned to the great detriment of religion , and corrupting of the gospell : i thinke an instance cannot be given of a device of man pretending to advance piety , and to edifie the church , when god hath provided other meanes to that end , which hath not in the conclusion hindered piety ; and more or lesse , destroyed the purity of religion . so sottish and blinde is the wisedome of man in appointing and directing the service of god . secondly , in vaine is gods feare taught by mens precepts , because god is not pleased with carnall observances and bodily exercises : bodily exercise , saith the apostle 1 tim. 4. 8. profiteth little , but godlinesse is profitable to all things , where the apostle opposeth godlinesse to bodily exercise , and thereby sheweth that bodily exercise is not godlinesse , and therefore profits but a little , to wit among men , getting esteeme with them , but nothing with god , whose promises onely are made to true godlinesse which is a spirituall exercise . for god is a spirit , and they that worship him , must worship him in spirit and in truth , saith our saviour , john . 4. 23 , 24. now mens precepts are altogether about bodily things , as washings , gestures , garments , fastings , feastings , processions , buildings , and such like ; all which reach no further then the body , cannot rectifie or amend the soule : and make it more like to god . thirdly , this teaching for doctrines mens precepts displeaseth god , as being injurious to him , and that in a double respect : first , teaching and urging mens commands in stead of doctrines , whereby gods worship should be taught , intrencheth on gods prerogative , who is the onely lawgiver to his church , jam. 4. 12. for his worship . for as it is a prerogative of a king to appoint the wayes of his owne service and honour , and he should be taken to be very presumptuous and arrogant that should take upon him to prescribe a fashion of attendance , suite , and service to his prince without his consent , when he hath otherwise declared his will ; so is it much more intolerable pride , and presumption in a mortall man , to appoint a way of service to god , which he never consented to , but hath otherwise directed his owne service . and for the same reason it is a transferring of gods prerogative on a man , when he doth servilly consent by subjecting his conscience to such usurpation . secondly , god is injured by the thoughts that such superstitious persons have of god , when they conceive god to be such a one as will be pleased with humane ceremonies , to be so childish or simple as to be affected with pompes , and shewes , and gestures , and carnall rites , which he never appointed . i remember the saying of a man of great wit to this effect : that superstition alike injures god , as atheisme . for as plutarch sayes , i had as liefe men should say there is no such man as plutarch , as to say plutarch is a foole ; so saith the author it is as injurious to god to say he is so childish , as to be taken with superstition , as to deny his being . fourthly , this teaching for doctrines mens precepts produceth many other evill effects . first , it opposeth gods word , his law , his gospell sundry wayes . first , because it brings in another rule of worship then gods law , to wit tradition of elders , custome , example , or opinion of seeming grave , wise and pious men , of affected teachers . for these are the rules by which superstitious persons are guided , not by gods word . now it is a high crime against god to follow any other rule of our worship and obedience to him , sith he hath injoyned deut. 4. 2. ye shall not adde unto the word which i command you , neither shall you diminish ought from it , that ye may keepe the commandements of the lord your god , which i command you . prov. 30. 6. adde not thou unto his words , lest he reprove thee and thou bee found a lier . secondly , because it opposeth the manifestation of the cleare light of the gospell . as shadowes darken the light of the sunne that shines in the aire , so carnall rites invented by men obscure the spirituall beauty , and splendour of the gospell , so that by reason of such rites the gospell is either not considered , or understood carnally : thus the ceremonies of moses law were as a vaile before the eyes of the jewes , that they could not looke to the end of that which is abolished , 2 cor. 3. 13. and the popish ceremonies darkned the true light of the gospell . and let any man looke into those places in which there is so much preaching of ceremonies , and church orders , and such a regular observation of them , as in places where the cathedrall and canonicall preachers , and officiating priests doe beare sway , he shall finde little spirituall understanding , and lively feeling of the doctrine and grace of christ ; the highest pitch that they bring men to , ( and there are but few that are brought by them so farre ) is some morall civility , some outward regularity in the outward formes of devotion , which yet is accompanyed , as it was in the pharisees , with bitter and virulent enmity against holy and ardent zeale for christ , and shewes it selfe to be but pharisaicall hypocrisie when it is brought to triall . it is usually alledged that such ceremonies are appointed for edification , and that the text 1 cor. 14. 26. let all things be done unto edifying , allowes men , specially prelates in a synod , to ordaine what they conceive may be for edifying . but the occasion of these words plainly shewes that the apostle meanes not every arbitrary devise which is conceited by men , though the wisest , most grave and pious , to bee for edifying , must be done , for then the text would impose a necessity of subjection to such humane devices . but the text is plainly meant of such things as are necessary to edification , as speaking in a knowne tongue , and without confusion . and although i know ceremonies invented by men are pretented to serve for edification , yet i must professe that i never found in my reading , or experience , that ever any person by such rites , or observances was wonne to the profession of christ , or brought to any spirituall knowledge of christ , any true faith or sincere obedience to him . possibly they may beget some kinde of raptures of carnall delight , through melodious soundes or pleasant sights , some kinde of womanish pity , and teares , such as the acting of a stage play will draw from some persons : but that ever they begat sanctifying knowledge , sound repentance , holy mortification of sinne , lively faith , fruitfull living to god , i assure my selfe cannot be shewed : but it is certaine on the contrary that the teaching for doctrines commandements of men hath occasioned men to oppose the principall point of the gospell of chri●t , to wit , justification by faith in him , and contrary to the covenant of grace in christ to conceive a righteousnesse in themselves by the observation of mens commands , as in the pharisees and papists , and al sorts of superstitious persons it doth abundantly appeare . thirdly , because the teachers of precepts of men for doctrines doe still oppose the fruitfull and faithfull preaching of gods word . thus it was in the pharisees , thus in papists , and thus it appeares still by experience . they that urge or affect humane religious rites are disaffected and adversaries to godly preaching : where the one is set up , the other goes downe . and this shewes a malignity in them when they are so inconsistent with that , of which our saviour said , one thing is necessary , luk. 10. 42. even as weedes though never so pleasant to the eyes are judged to be hurtfull when they destroy good corne , which should preserve mens lives . and for this reason should be weeded out when they have this effect , what ever pretence of antiquity or esteeme they have . lastly , it opposeth gods word in that it introduceth an obedience , which alwayes diminisheth or annihilates the obedience due to gods law : were there no more instances to prove this , then what we finde of the pharisees charged upon them by our lord christ , mark . 7. 8. that laying aside the commandement of god they held the tradition of men , v. 9. ye reject the commandement of god that ye may keep your owne tradition , ver. 13. making the word of god of none effect through your tradition , this were enough to make it appeare that as pharaohs leane kine devoured the fat ones , so this superstitious devotion to mens precepts devoures the true obedience that is due to gods commands : but it is also manifest that such is the effect of observing humane traditions by the practises of papists , and ignorant superstitious people in all countries : for as for papists it is notorious how zealous they are for the traditions , as they call them , of the church , but how carelesse they are of gods commands : i had rather expresse it in the words of another then mine owne . what papist in all christendome hath ever beene heard to pray dayly with his family , or sing but a psalme at home ? looke into the universall course of the catholike life , there you shall finde the decalogue professedly broken , besides the ordinary practice of idolatry , and frequency of oathes : who ever saw gods day duely kept in any city , village or houshold under the jurisdiction of rome ? every obscure holy day takes the wall of it and thrusts it into the channel : who sees not obedience to authority so slighted , that it stands onely to the mercy of humane dispensation ? and in the rest of gods lawes who sees not how foule sins passe for veniall ? and how easily veniall sins passe their satisfaction : for which a crosse or drop of holy water is sufficient amends ? who sees not how no place can be left for truth , where there is full roome given to equivocation ? and how true the like is of the late prelaticall party , and their superstitious adherents , who have so zealously and industriously promoted humane ceremonies , it is abundantly manifest , by their opening a gap for licentiousnesse in prophaning the lords day , by their discountenancing and suppressing the diligent preaching of gods word , by their countenancing drinking of healths , common swearing , gaming and other practises of sensuality , either practising them or not reproving them , but speaking favourably of such as use them , and by their continuall disquieting of those that have sought to promote the knowledge and worship of god by praying in their families , repeating gods word , and praising of god together , and chiefly by their devillish practises whereby they endeavour to hinder the reformation of the ignorance , ungodlinesse , and prophanenesse that hath overspread the land by reason of an unworthy ministery and corrupt discipline . and indeed this is the genuine effect that followes this sinne , that it makes men averse from , and negligent of gods commands . saint augustines observation in his 119. epistle to januarius of the men of his time is well knowne , that those who made conscience to touch the ground with their bare feete in their octaves , made no scruple of conscience to be drunken . and the like is still found true , that those that are scrupulous to omit a church order , an old tradition , an humane rite , scarse ever make scruple of being drunke ; of officious , and jesting lies , of charming , or going to such as say prayers to helpe cattell , of entertaining people in riotous manner , of hearing and spreading lies of godly persons , of faithfull preachers : but are rather so besotted as to thinke some of these to be good workes , or at least that there is no harme in them . in a word , there is such a venome in this practice of teaching and observing of doctrines mens precepts , that it strangeth the mindes of people and ministers from learning , and studying gods word , and inclines them to heede and invent and be led by tales and legends of lies framed to get credit to superstitious usages that have no strength of them selves . another evill effect by this sinne is against gods worship bringing men to an hypocriticall image of devotion without life , a forme of godlinesse without power : this might easily be verified by instancing in the pharisees and papists praying and fasting , being but a meere semblance and shell of those duties . and thus it is with those people among our selves that place their religion in their rites , and thinke they shall have a new religion when any old custome or rite is left ; they thinke they have kept a fast well , if they have forborne eating , though there have beene no examination of conscience , humiliation of soule , or repentance from sinne : they thinke they pray well if they be present when the service booke is read , and say after the minister , though without knowledge , attention of minde , faith in gods promises , or fervency of desire : they thinke they receive the lords supper well , if without any godly preparation , spirituall meditation , they doe with empty stomacks and faire deportment eate the bread and drinke the wine of solemne seasons : they thinke they use baptisme well , if they get some to stand at the font as sureties , for the childs faith , ( which i thinke to be proper to christ , heb. 7. 22. ) the childe to be sprinckled with water , & crossed on the fore-head , though there be no sense of the guilt and defilement of sinne , utter ignorance of the excellency and necessity of spirituall new birth . and the like is their carriage in hearing the word read and preached , in singing of psalmes , &c. in all there is the popish conceit of apus operatum , that the worke done pleaseth god , that if they have faire service and their rites they are well , though they are no whit changed , enlightned , awakened in their consciences , or altered and quickned in their conversation . adde hereunto that this wil-worship puffs men up with spirituall pride ; thus the pharisees were proud of their often fastings , and the friers are lifted up in great conceits of their holinesse by their observing the rules of their orders , and formall protestants in the observatition of there customes and traditions . true religion humbles men : but empty ▪ ceremonies like winde in a bladder puffe up the soule . finally , this wil-worship and teaching for doctrines mens precepts , is opposite to true charity , in that it begets hatred against true and zealous worshippers of god , and this hatred shewes it selfe not onely in evill thoughts , and beleeving all false reports , and hard censures of them , but also in bitter invectives against them for not affecting and liking their superstitious and virulent persecution of those that conforme not to their practice , though it be onely because of tendernesse of conscience . hence it was that the pharisees could better comply with such wicked men as caiaphas , pilate , herod , then with christ , his disciples , and john baptist ; the papists with jewes , turkes , sodomits , then with the godly divines of the reformed churches ; the formal prelatists among prote●tants with the most prophane libertines , or idolatrous papists , then with a zealous preacher of the gospell ; yea the most strict pharisees have beene still the most incessant persecutors of christ , the most devout friers , the most eager and bloody inquisitors , the most zealous for church canons and rites , the most heavy and unrelenting deprivers , censurers and vexers of reverend ministers and unspotted christians , whom they have confessed to agree with them in the same faith , and to dissent onely from them in discipline and ceremonies . secondly , it causeth contentions , schismes , and divisions in the church , witnesse the great contentions betweene the easterne and westerne , saxon and brittish churches , about easter , monkes and friers , about the rules of their orders conformists & non-conformists , about ceremonies , which the defenders acknowledge but trifles , yet promote with as much bitter zeale , as if salus eccles ae verteretur in istis , the safety of the church , faith and religion depended on them . thirdly , by it christian liberty is impaired , which being a precious thing to a christian soule cannot be taken away without injury ; all wil-worship at first conception hath pretence of order and decency ▪ perhaps the things in which it is placed are taken but as indifferent , which yet in processe of time gaine opinion of holinesse and necessity to that end , and so bring the conscience into bondage . fourthly , to conclude , this evill tends to the detriment of mens goods , the pillaging of their purses , for no benefit to the owners , much hinderance to the poore , labouring ministers , and common-wealth on which it should be bestowed . many a pound is given in legacies and contributions , is extorted by courts , for maintaining vestments , organs , processions , windowes , buildings , and other things unnecessary , when the poore want , painefull preachers live on a small stipend , the common-wealth is brought to straights : for superstition is costly , and supers●●tious persons are either lavishly profuse , or slavisbly ready to bestow their goods for very vanities which doe them no good , when by a right bestowing of their goods they might make them friends of the unrighteous mammon and be re●eived into everlasting habitations . for application of this truth . that which hath beene said may helpe us to take the right dimensions of this sinne : as in all other things pertaining to god , mans reason judgeth very corruptly , so in particular about censuring of sinnes : sinnes which injure men , and harme them in their bodies , goods or name , are accounted hainous , and the acting of them stirres up mens spirits to rage and fury against the authors . but sinnes against gods excellency and glory , though they be indeed camells , yet are swallowed downe as gnats . they that cry out against theft , and murther , and slander , are very favourable in censuring idolatry , blasphemy and prophanenesse . hence it is that superstition is conceived harmelesse , and superstitious persons , though most injurious to god , yet counted harmelesse by men ; it is hard to convince men that this is a sinne , or to bring them to any serious repentance for it . but would men seriously lay to heart that which hath beene said , and judge righteous judgement , it would be found that wil-worship is a sinne of a deepe dye , estranging the heart farre from god , and stirring up his soule against men , wherefore it concernes especially two sorts of persons to lay this to heart . first , the papists , both clergy and people , who are horribly guilty of this point of pharisaisme in teaching & observing innumerable doctrines & usages of rites , customes , ceremonies after the commandement of men without gods word . it were an infinite businesse to reckon up all their humane religious devices in their fastings , sacraments , burialls , festivalls , churches , religious orders , and the like . they pretend that the churches orders are gods orders , and for that purpose alledge , luk. 10. 16. hee that heareth you , heareth mee : and bee that despiseth you , despiseth mee . but this is absurdly alledged . for this extends not to every thing that the seventy disciples ( to whom those words were spoken ) should devise of themselves : but onely to what they should teach according to that injunction matth. 28. 20. given to the apostles , that they should teach all nations to observe al things whatsoever he commanded them . and in this limitation he that heareth the least minister of the gospell heareth christ , as well as he that heareth the pope or a synod of prelates , whom they ridiculously call the church . they tell us that their traditions are not contra legem , against the law , but praeter legem , besides the law . to which we reply . the same might have been said for the pharisees washings , for which neverthelesse our saviour chargeth them with hypocris●e . and indeed though the things themselves were not plainely contra legem against gods law , yet the practice of teaching & n●…ng such things for or instead of gods feare is directly against gods law , which forbids us to adde or diminish from gods commandements . secondly , the late prelaticall prevailing party of this kingdome may be charged as guilty of the same sinne of which our saviour indited these pharisees in whose steps they tread , i say the late prelaticall party , that i may not be thought to lay this imputation on the first reformers , and their reverend successors , who were constant and zealous preachers of the gospell of christ , and many of them confirmed it by their sufferings . i say the late prevailing prelaticall party , because i conceive that some of the prelates of this land have beenemore considerate then to urge and teach commandements of men in that manner that the prevailing party hath done . i mean in their teaching and practise about images , crucifixes , altars , rayles , tapers , bowing to or towards altars , praying towards the east , bowing at the naming of the word jesus , consecrating churches , confirmation , copes , organes , surplisses , crossing at the solemnity of baptisme , and the like . all which have beene urged and used of late with a pharisaicall and popish spirit as if by the using them men were made more holy , god served , and the not conforming to them a crime of want of devotion and reverence to god . and yet the same party shew themselves adversaries to the constant and fruitfull preaching of gods word , sanctifying of the lords day , exercising of the duties of religion in private houses , as prayer , repeating of gods word , praysing of god , godly conference of scripture , reformation of prophane swearing , excessive drinking , gaming , sporting , and the like palpable sinnes ; they inveigh much against the sacriledge of keeping back tithes , and other ecclesiasticall dues from ministers , and yet winke at it as if it were no sacriledge in ministers to pervert holy things to maintaine pompe and riot , without doing the worke for which the wages is due , to wit the laborious preaching of the gospell : turning the ministry of the word into an officiating priest-hood to observe rites injoyned by canons of men . the exception i conceive may be taken to this charge is , that they are not urged as if they were necessary , but as things indifferent , for order and decency . whereto i reply . first , that for some of them it cannot be conceived that they are indifferent , but plainely evill , as the setting up of images in temples , crucifixes , &c. for some of them it is not denyed but that they are indifferent in se , of themselves , and of their owne nature : for my part i conceive that it is indifferent in it selfe to weare a white linnen garment or a blacke gowne , to pray with the face toward the east or the west : if any say they are simply in themselves unlawfull , i cannot excuse them from negative superstition , in denying the use of that to be lawfull , which god hath not forbidden to be used . for most of them there can hardly be a colour of appointing them in their use prescribed and urged for order and decency onely , sith any man may easily perceive that they tend onely to bring in a gay sense affecting spendour in gods service , and serve to breed jewish and popish conceits in the mindes of people . it is granted that many things are left to the disposing of the governours of the church pertaining to order and decencie , 1 cor. 14. 40. though it is to be considered that how farre that permission extends , it is not without difficulty to determine , and oftentimes under pretext of that speech many things are appointed that pertaine not to meere order and decency . i adde further , that some of them were intended in their institution by the reformers to be used onely for decency and orders sake , though perhaps erroneously . but as for the late urging and practising of them , by the late prevailing prelaticall party , they have beene urged for a further end then order and decency , yea with a pharisaicall minde , as hath beene said : and this may appeare from their writings , sayings , and actions . from their writings , which tell us , that those church ceremonies are the great witnesse to the world , that men may see our devotion and glorifie our father which is in heaven ; that the promoting them is the settlement of gods externall worship ; that this businesse of promoting church ceremonies is the piety of the times , the good worke in hand : which speake excessively of the authority of the church , that with like reverence men are to obey the conmands of bishops as gods , when they command not things contrary to god , that what is decreed in the holy councells of bishops is all to bee attributed to gods will : that church orders are to be obeyed without examining the reasons : in which writings wee finde that text , phil. 2. 10. brought to binde christians to a ceremony of bowing at the naming of jesus , in the church here , which is most clearely meant of universall subjection of all persons to christ , wil they nill they , at the day of judgement , as appeares by comparing it with the text , rom. 14 10 , 11 , 12. and that text heb. 13. 10. is produced for a materiall altar , which the whole context shewes to be meant metaphorically . from their sayings , as that frequent speech , no ceremony no bishop , and yet bishops avouched to be jure divino , these impious yet frequent speeches , wherein to their owne inexcusable shame , they sticke not to professe that they love a papist though an idolater , better then a puritane , whom they acknowledge not to differ from them in matters of faith and religion , but onely in discipline and ceremonies , that they had rather joyne with the former then the latter . from their doings , as their conniving at , yea and favouring of popery , but extreame severity to those that conformed not to their ceremonies , their censuring men for the meere omission of them , suspending , depriving , excommunicating , imprisoning , fining those that could or yeeld to them though charged with no other crime , when al sort of erroneous teachers , and licentious livers , were tolerated and greatly favoured , from their discountenancing preaching of the gospell , and promoting a bare officiating ministry without preaching : from their violent endeavours to obtrude on scotland their rites , from their practises in contriving the oath of the late synod , and in a word , from the whole course of their proceedings tending to superstition , formality and popery , as the remonstrance of the state of the kingdome by the house of commons in this present parliament doth declare . secondly , from hence some apology may be framed for defence of them that of late have disused those ceremonies which heretofore they used : great outcries are made in some places against such , as refractary to government , changeable with the times . the former imputation is easily answered , if the conscience conceive upon reason that the continuing of the use of them would be sinfull . for no man will say that in the use of unnecessary ceremonies , which the conscience thinkes upon probable grounds out of gods word to bee unlawfull , a christian is bound to doe that which authority commands . as for the oth●r imputation , although it cannot be called a fault for a man to change his minde upon reasons not knowne or not considered so well before , specially in such disputable points ; ( for what judicious divine is there who hath not in some things altered his opinion ? or what meere man is he that may not by after thoughts correct the former ? ) yet the truth is , in point of ceremony , and things indifferent , that some things may be unlawfull at one time , which are not unlawfull at another : for in such things the differing circumstances , intentions and ends in using and imposing them , may make them lawfull at one time and unlawfull at another , without any lightnesse or inconstancy in the judgement : who knowes not that saint paul one while used the ceremonies of moses law , which he would by no meanes suffer to be used at another time ? and in this present matter i conceive they who have changed their opinion and practice may be justified by foure reasons . first , because as hath beene proved the ceremonies heretofore declared and appointed as indifferent for order and decency onely , have beene urged of late as needefull offices of holinesse , as if they were necessary evidences and meanes of devotion , of more moment then the preaching of gods word . now it is the plaine doctrine of the apostle col. 2. 20. when ceremonies are obtruded as necessary , we are not to submit to them . if ye be dead with christ , saith the apostle , from the rudiments of the world , why as though living in the world are ye subject to ordinances . peccant igitur saith bishop davenant on those words , non modo qui nova decreta fabricantur in religione , sed qui iisdem se subj●ciunt , & libertatem christi sanguine partam patiuntur sibi eripi : quid ritibus oneramini ? inquit apostolus : quasi diceret , vestrum est hoc jugum recusare , & in li●erate quâ christus vos liberavit perstare , ut paulus m●net , gal. 5. 1. that is , they therefore sinne not onely who make new decrees in religion , but who subject themselves to the same , and suffer the liberty gotten by the blood of christ to be taken from them . why are yee burdened with rites ? saith the apostle , as if he should say , it belongs to you to refuse this yoke , and to persist in the liberty in which christ hath freed you , as paul admonisheth , gal. 5. 1. secondly , because it is apparent by many proofes , and declared in the remonstrance of the state of the kingdome , that they have beene urged and used for the reduction of superstition and popery , and for the hindering of true godlinesse . papists themselves boasted of it that we were comming neare to them , and they gathered it from the outward face of this church , as was of late in the urging and use of ceremonies . besides they began to corrupt the doctrine of religion , specially that point of the free grace of god , as the booke called the cumerb●rtant selfe conviction proves from their writings . and it is the rule of master francis mason in his booke of the authority of the church on 1 cor. 14. 40. that when the doctrine declineth , the ceremony is perverted . now the apostles practice is a sure rule , who having circumcised timothy would not yeeld to have titus circumcised , when he saw that by yeelding , the preservation of christian liberty and of the truth of the gospell , was endangered : gal. 2. 3 , 4 , 5. thirdly , because they are found to foment ignorance and superstition in the people . and this by innumerable experiments is manifest , that by reason of the constant continuance of them religion is placed in them , yea the omitting of a ceremony is conceived an alteration of religion , they are zealous for them as if all their religion were placed in them . nor is this onely in places where there hath beene no preacher to shew their errour : but also where they have been often and fully taught the contrary . and indeed where humane ceremonies are p●ecisely used , the word of god is little minded : now in this case though the things be indifferent in themselves , yet are they not to be used to the scandall of mens soules . it is the speech of the second part of the sermon of fasting in the second tome of homilies , that gods church ought not , neither may it be so tyed to that or any other order now made or hereafter to be made and devised by the authority of man , but that it may lawfully and for just causes , alter , change or mitigate those ecclesiasticall decrees and orders , yea recede wholly from them and breake them , when they tend either to superstition , or to impiety , when they draw the people from god , rather then worke any edisication in them . fourthly , because they have found them to increase more and more , and the yeelding to some gives encouragement to adde more . now it is a rule agreed that ceremonies if many are an intolerable burthen . it makes the case of the church christian worse then that of the jewes , if as saint augustine observes epist. 119. ad januarium , the christian church being freed from legall ordinances of god be burthened with humane presumptions . now as he that will beare a little burthen , will throw off all if more bee added to over burthen him , so may that man that would beare a few ceremonies ▪ justly throw off all when the burthen is increased without measure : especially sith multitude of ceremonies shadow the gospell , making the religion rather carnall , like the jewish , then spirituall , like the christian ; & hindering the fruit thereof from ripening , as too many leaves doe a few grapes that are covered by them . thirdly , from hence we may take occasion to admonish ministers that they avoid the way of these pharisees , who taught for doctrines mens precepts . con●ider i beseech you whereto you are called , to be ministers of christ and stewards of the mysteries of god , 1 cor. 4. 1. not observers of ceremonies and teachers of church orders : give me leave to expostulate with you . are ye called to maintaine mens traditions ? or gods word ? the ceremonies of men ? or the gospell of christ ? how will you then give your account to christ when you are so zealous for mens traditions , so cold for his gospell ? when ye exclaime against them that omit an humane ceremony , favour and commend them that teach not the way of salvation ? when yee foment the hatred of the people against those that disuse ceremonies of men , favour them that neglect the commands of god ? when ye cherish the ignorance and superstition of the common people which ye should labour to weede out of their hearts ? is it not enough for you to worship god in vaine but that ye teach men so to doe ? i beseech you consider that threatning before alledged , isa. 29. 14. that for this cause the wisedome of the wise men shall perish , and the understanding of the prudent shall be hid . remember the threatning , mal. 2. 9. therefore have i also made you contemptible and base before all the people , according as yee have not kept my wayes , but have beene partiall in the law . fourthly , from hence we may take occasion to admonish the people to take heed of such pharisaicall teachers , as teach for doctrines commandements of men : our saviour christ having manifested the hypocrisie of the scribes and pharisees in this thing , bids his disciples let them alone , telling them that they were blinde leaders of the blinde ; and if the blinde lead the blinde , both fall into the ditch , matth. 15. 14. and elsewhere , beware of the leaven of the pharisees , which is hypocrisie , luk. 12. 1. and surely people have neede to take heede of such teachers , sith superstition , as it is a pernitious evill , so it easily insinuates into peoples mindes , and sticks fast in them under shew of antiquity , decency and gravity . i know this will bee interpreted as if it were a hainous thing to perswade people to withdraw themselves from the ministers of their parish though never so negligent or corrupt . but let bishop bilson answer for me , imo populus ipse deficiente magistratu christiano deserere falsos & improbos pastores jure divino potest , coercere vero minime . declinare & derelinquere eos possunt , cogere aut punire non possunt . vis et vindicta gladio alligatae , extra privatorum sortem ac caetum collocatae sunt . vnde paulus rom. 16. observate eos qui dissidia & scandala contra doctrinam quam edocti estis faciunt , et declinate ab iis . oves meae , inquit dominus noster johan . 10. vocem meam audiunt , & sequuntur me . alienum autem nequaquam sequentur , sed fugient ab eo . idem cyprianus et reliqui episcopi consulti rescripserunt epist. lib. 1. ep. 4. separemini , inquit dominus , a tabernaculis hominum istorum durissimorum , et nolite tangere ea quae ad eos pertinent , ne simul pereatis in peccatis eorum ▪ propter quod plebs obsequens praeceptis domini , et deum metuens , a peccatore praeposito separare se debet , nec se ad sacrilegi sacerdotis sacrificia miscere : quando ipsa ( defectu fidelis magistratus ) maxim● habeat potestatem vel eligendi dignos sacerdotes , vel recusandi indignos . finis . notes, typically marginal, from the original text notes for div a94735e-330 sect. 1. sect. 2. sect. 3. sect. 4. sect. 5. sect. 6. sect. 7. sir fran. bacons essayes of superstition . sect. 8. dr. hall quo vadis or censure of travaile . sect. 20. sect. 9. sect. 10. sect. 11. sect. 12. archbishop . laud epist. dedic. before the relat ▪ of his conference with fisher heylin coale from the altar . bishop white answer to burton of the sab. p. 20. reeve in his expos. of the cat . bishop andrewes sermon in locum : widdowes lawles kneeles puritan . bishop andrews answer to the 18. ch of cardinall perrouns reply . heylin antid . lincoln . sect. 13. sect. 14. sect. 15. libro de perp . eul . gubernat . c. 10. anthropolatria; or the sinne of glorying in men, especially in eminent ministers of the gospel. wherein is set forth the nature and the causes of this sinne, as also the many pernicious effects which at all times this sinne hath produced, and with which the church of christ is still infected. with some serious disswasives from this sinne, and directions to prevent the infection thereof. a discourse usefull, and in these times very seasonable. / by john tombes, b.d. and preacher of gods word at the temple. tombes, john, 1603?-1676. this text is an enriched version of the tcp digital transcription a94728 of text r200049 in the english short title catalog (thomason e282_13). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 56 kb of xml-encoded text transcribed from 12 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a94728 wing t1792 thomason e282_13 estc r200049 99860852 99860852 158483 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a94728) transcribed from: (early english books online ; image set 158483) images scanned from microfilm: (thomason tracts ; 47:e282[13]) anthropolatria; or the sinne of glorying in men, especially in eminent ministers of the gospel. wherein is set forth the nature and the causes of this sinne, as also the many pernicious effects which at all times this sinne hath produced, and with which the church of christ is still infected. with some serious disswasives from this sinne, and directions to prevent the infection thereof. a discourse usefull, and in these times very seasonable. / by john tombes, b.d. and preacher of gods word at the temple. tombes, john, 1603?-1676. [4], 19, [1] p. printed by g. miller for john bellamy at the signe of the three golden-lions in cornehill hear the royall-exchange, london, : 1645. annotation on thomason copy: "may 9th". reproduction of the original in the british library. eng deadly sins -early works to 1800. pride and vanity -early works to 1800. great britain -church history -17th century -early works to 1800. a94728 r200049 (thomason e282_13). civilwar no anthropolatria; or the sinne of glorying in men,: especially in eminent ministers of the gospel. wherein is set forth the nature and the ca tombes, john 1645 10196 14 85 0 0 0 0 97 d the rate of 97 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2007-05 tcp assigned for keying and markup 2007-05 aptara keyed and coded from proquest page images 2008-08 john latta sampled and proofread 2008-08 john latta text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion anthropolatria ; or , the sinne of glorying in men , especially in eminent ministers of the gospel . wherein is set forth the nature and causes of this sinne , as also the many pernicious effects which at all times this sinne hath produced , and with which the church of christ is still infected . with some serious disswasives from this sinne , and directions to prevent the infection thereof . a discourse usefull , and in these times very seasonable . by john tombes , b. d. and preacher of gods word at the temple . london , printed by g. miller for john bellamy at the signe of the three golden-lions in cornehill near the royall-exchange , 1645. mr gataker in his answer to mr walkers vindication , pag. 85. i love not siding in gods church , among christs ministers especially , i love not , i am for this man , and i am for that man : i am for this side , and i am for that side . the apostle himselfe liked it not , 1 cor. 1. 12. rom. 16. 18. i love not holding the faith of christ with respect of persons . another apostle forbids it , iames 2. 1. i love not that any be tied to follow any one man , or any number of men whatsoever in all things . the apostles themselves required it not in matter of fact , 1 cor. 11. 1. nor may any now living in matters of faith . hence proceeded schismes , 1 cor. 3. 3. and 11. 18 , 19. and factions , and uncharitabble censures , many times of those as unsound , that are it may be , more sincere , have at least as good a share in christ , as those that so censure them . and surely if the words heresie and heretick were rightly understood , or if they be so taken ( as i suppose them to be constantly used in scriptute ; nor doe i thinke that the contrary can be easily evinced ) the one for faction , acts 5. 17. and 15. 5. and 24. 5 , 14. and 26. 5. and 28. 22. 1 cor. 11. 18 , 19. gal. 5. 20. the other for a factious person , tit. 3. 10. none i feare will be found more truly guilty of heresie , or better to deserve the title of heretick , then those , who ( therein concurring with the papists , whom yet they professe most to abhorre ) are so prone to contemne all as hereticks , and tainted with heresie in their sence , that is , as men cut off from christ , and having no interest in him , who doe not in all matters of practise comply , or in all points of doctrine concurre with themselves . or their side , lord , let me never be : let my soule never enter into their secret . neither is it , nor shall ever be my desire , either so to pin my faith upon the sleeve of any part or party , or to engage my judgement to any meere mans or mens opinions ( the pen-men of holy writ only excepted ) as to admit hand over head , whatsoever he or they shall hold and maintaine : nor yet againe to refuse or reject any truth , which by the light that god shall be pleased to send me , i shall be able to descry in the writing of any , though otherwise never be erroneous or unsound . to my worthy friend mr james russel merchant . sir , some years are elapsed , since i tooke notice , and became sensible of that sin which this tract here declaimes against . being driven by men , but led by the marvellous providence of god to this city , i observed my feares did not deceive me ; but as then i did divine , so it is come to passe , that this sin hath filled this city with rents and errours ; whereby the spirit of supplication and walking humbly with our god , the spirit of love , minding the publike , and seeking one anothers good hath left us , and instead hereof an evill spirit of censuring , scoffing , insulting on weaknesses , wrangling , maintaining particular parties , projecting how to promote selfe ends with neglect of the publike , evill jealousies and reports of one another , and which is to be feared , inward rejoycing at one anothers harmes , hath overtaken even a great number of those , who a few yeares agoe seemed to be of another temper . i have now out of a deepe sense of the evils this sin hath brought upon us , resolved to publish this treatise , as a monitory to men , to avoid this idolizing of men , as an evill savour that may infect them , and to purge it out of their spirits as an evill humour that may engender dangerous fevers in their soules , and is likely to make this generation worse and worse ; and as a forerunner to such works as god shall enable me to publish , for clearing of the truth to those that in this time are deceived , by their dependence on their admired teachers : the memorable kindnesses which you have been pleased to exhibit to me in my low estate , and the cordiall affection i perceive you beare to the prosperity of christs kingdome , engage me to present this sermon to you , as for your use , so for some testimony of his gratitude , who desires to approve himselfe yours in the service of christ , john tombes . from my study at the temple this 8th of may , 1645. the contents . § i. the state of the city of corinth . § ii. the state of the church of corinth . § iii. that glorying in men is a sinne . § iiii. that glorying in men which is here forbidden , is glorying in the teachers of the church . § v. the conceit , that here the apostle useth a figure of fiction of persons . § vi . this conceit is refuted , and it is proved , that glorying in true apostles is here forbidden . § vii . the objection to the contrary , answered . § viii . what glorying in true teachers is here forbidden , declared negatively . § ix . what glorying in true teachers is here forbidden , declared affirmatively . § x. reasons of the prohibition , taken from the nature of this sin . § xi . reasons of the prohibition , taken from the causes of this sin . § xii . reasons of the prohibition , taken from the many pernitious effects that follow upon this sinne . § xiii . application the first , in a discovery of this evill , as still infecting the church of christ . application the second , in a serious disswasive from this sin in these times , with some directions to prevent the infection thereof . anthropolatria ; or , the sinne of glorying in men , especially in eminent ministers of the gospell . 1 cor. 3. 21. therefore let no man glory in men , for all things are yours . § i. the state of the city of corinth . for a more perspicuous understanding of this scripture , something is to be premised concerning the city and church of corinth . the city was seated on the necke of land , which parts peloponesus from the rest of greece , very convenient for traffique , by reason of the meeting of two seas there , whence it is tearmed by horace , bimaris corinthus , corinth that was washed by two seas ; the one fit to bring in commodities from italy , cicily , and other countries towards the south and west , the other fit to bring in commodities from asia , macedonia , and other countries towards the east and north . by reason of which conveniencies , and the grecian games exercised neare to it , which drew a great confluence of people thither , and some other causes , that city grew very populous and rich , and this made them ( as usually it doth ) luxurious and proud : whereby they became insolent , and by their haughty speeches provoked the romans to destroy that city under the conduct of l. mummius : but being in augustus caesars time reedified , it recovered quickly its former beauty and wealth . § ii. the state of the church of corinth . to this city in his travailes to preach the gospell of christ , came st paul , acts 18. 1. in the dayes of claudius , ver. 2. and continuing there a great while , much people were added to the lord , and a flourishing church there planted , which being after watered by apollos , so fructified , that as st paul testifies , 1 cor. 1. 5. they were in every thing inriched by christ in all utterance , and in all knowledge , so that they came behind in no gift , ver 7. but as formerly their earthly riches made them wanton , and insolent , so now their spirituall gifts made them vaine and contentious : for instead of a holy imploying and improving their gifts to the honour of the giver , they abused them in vaine ostentation of themselves , and glorying in their teachers , which drew them into schismes and divisions , one saying , i am of paul , another , i am of apollo , another , i am of cephas , another , i am of christ , ver. 12. whence they were drawne into factions , insomuch that as hierome saith , unusquisque eos quos baptizaverat suos putabat esse , non christi ; each baptizer counted those he baptized his owne , not christs ; and clement ( if we have his genuine epistle ) that they jussed out some that deserved well , and hoysed up others that were light enough , and that numerous church in stead of being a well compacted body , became like a dismembred absyrtus , mangled into many pieces by reason of their schisme . to remedy which evill as tending to the scattering of the church , and blemishing of the christian profession , the apostle bends himselfe in the fore part of this epistle , using sundry arguments to shew the absurdity of it , and in this verse now read unto you , disswades them from that sin , which was the root of their factious divisions , in these words , therefore let no man glory in men , &c. § iii. glorying in men is a sinne . which speech seemes to be a conclusion inferred from the words fore-going , ver. 18 , 19 , 20. concerning the folly and vanity of mens thoughts , and containes , 1. a prohibition , let no man glory in men ; 2. a reason of this prohibition , for all things are yours ; which is amplified , ver. 22 , 23. my businesse will be at this time , to handle the prohibition , and the reason so farre only as it referres to the thing here prohibited ; and that the marke at which we shoote may appeare to you , let the fixed point be this ; christians may not glory in men ; if they doe , it s their sin , and that no small one in gods sight . god hath so ordered our calling , saith the apostle , 1 cor. 1. 29. that no flesh should glory in his presence ; and therefore ver. 31. according as it is written , he that glorieth let him glory in the lord ; which seemes to be taken from jer. 9. 23 , 24. thus saith the lord , let not the wise man glory in his wisedome , neither let the mighty man glory in his might ; let not the rich man glory in his riches , but let him that glorieth glory in this , that he understandeth and knoweth me , that i am the lord , which exercise loving kindnesse , judgement and righteousnesse in the earth , for in these things i delight saith the lord . like unto which is that isa. 2. 22. cease ye from man whose breath is in his nostrils : for wherein is he to be accounted of ? but because the apostles words , though generall in forme , as forbidding all glorying in any men , yet are speciall in the accommodation , as forbidding glorying in ministers ; therefore i conceive necessary to enquire , 1. what glorying in men is here forbidden by the apostle ; 2. why such glorying is thus forbidden . § iiii. glorying in men here forbidden , is glorying in the teachers of the church . the greeke word translated [ glory ] doth sometimes signifie the inward esteeme , joy , content , complacency and confidence we have in a thing , especially when 't is superabundant , though it be not outwardly expressed , but for the most part , it notes a full joy , confidence , esteeme or acquiescence , expressed by words , or other signes . glorying in men , is either when the persons glorying , and gloried in , are the same , or when they are divers ; the former is , when a man glories in himselfe , and then it is , when a man out of high esteeme of his own excellency or power , expresseth confidence in himselfe , or praise of himselfe , which is commonly the vice of vaine boasting , though it may be sometimes for just cause , as 2 cor. 11. 18. but in this place the latter , to wit the glorying in other men is forbidden , as the reason shewes , for they were not to glory in some as peculiarly theirs , because all were theirs . and so to glory in men , is to glory in other men , whom we conceive to have singular excellency , and our selves to have some proper interest in them , or relation to them , and accordingly to boast of them , and the conceived property we have in them . thus men glory in their ancestours , princes , generals , teachers : and the glorying in this last sort of men particularly as teachers or preachers of the gospell , is here forbidden , as the occasion of this precept shewes ; for this precept was given upon occasion of their glorying mentioned , chap. 1. 12 , and the first instance , ver. 22. is of eminent teachers of the church , paul , apollos , cephas ; so that the glorying here forbidden , is the having , and expressing of high esteeme and affection towards the teachers of the church . § v. the conceit , that here the apostle useth a figure of fiction of persons . but then we are further to consider , whether the teachers in whom the apostle forbids glorying , were the true teachers or apostles , or the false ; for there is a conceit in many and eminent interpreters , that the corinthian sectaries , did not glory in the names of paul , or apollos , or cephas themselves , but that they gloried in some false apostles , the authors of their schisme , but the apostle in reproving their schisme , useth the names of the true apostles , as it were under the vizard of the true apostles concealing the false : the ground of this conceit , is that speech which st paul useth , 1 cor. 4. 6. and these things brethren i have in a figure transferred to my selfe and apollo for your sakes : that ye might learne in us not to thinke of men [ so our translation adds ] above that which is written , that no one of you be puffed up for one against another . which they understand , as if the apostle had said , when i spake of paul and apollos , i used a scheme or figure called fictio personarum , the faining of persons , such as the lawyers use , when they put the names of titius and sempronius , for some other men whose case is propounded . and that the apostle saith , he had transferred to himselfe the arrogance of the false apostles , being unworthy to be named , or that he might not offend them , or that his speech might be lesse grievous to the corinthians : to this end , that ye might learne in us , that is in our taking it upon us , not to thinke of men , that is of the false apostles , above that which is written , and that no one of you be puffed up with pride , for one in the extolling of one against another to his contempt . § vi . this conceit is refuted , and it is proved , that glorying in true apostle is here forbidden . concerning which interpretation , parcus com. in 1 cor. 1. 12. speakes thus ; miror verò hoc loco , omnes fere interpretes fictionem statuere , quasi quod in pseudo-apostolos competebat , paulus ad apostolorum personas transferat . that is ; i marvaile that in this place all interpreters almost conceive a fiction , as if the apostle paul had transferred that to the persons of the apostles , which did agree to the false apostles . and indeed that such a fiction should be here made , i conceive to be against plaine and evident reason . for first if this be so , then it is to be conceived that the corinthians did not indeed call themselves by the name of paul , but by the name of some false apostle , in whose place in this epistle st paul hath put his by a fiction . but he that shall reade chap. 1. ver. 11 , 12 , 13 , 14 , 15 , 16 , 17. may easily perceive by the relation of this schisme from those of cloe , that the apostle intended to set downe a history of that they did , now in narrations of facts done , no man useth such a fiction . 2. he useth the name of christ without a fiction , ver. 12. in the same relation : surely then the names of those apostles too . 3. to make it yet clearer , he useth arguments to disswade them from these schismes in his name . and to cleare himselfe as no occasion or abettour of them , though his name were used , he alledgeth a thing or accident meerely personall , ver. 14 , 15 , 16 , 17. 4. when chap. 3 , 4 ▪ he speakes againe of their schisme , he adds to convince them of the evill in patronizing the schisme by their name , ver. 5. 6. who then is paul ? and who is apollo ? but ministers by whom ye believed , even as the lord gave to every man . i have planted , apollo watered ; but god gave the increase . now these things cannot be conceived as tralatitious , for it is said , they were ministers by whom they believed , and as the lord gave to every man , and that he planted , and apollos watered , but god gave the increase . now these things are true of paul himselfe and apollos himselfe , as we reade , acts 18. not of any false apostles . 5. to which i adde , that i find nothing of the false apostles , or of disswading from hearkning to them in this epistle , but in the second . § vii . the objection to the contrary answered . as for the objection from 1 cor. 4. 6. it is grounded upon an interpretation that is not congruous to the words of the apostle : for 1. the apostle is supposed to have put his and apollo's name instead of the false apostles , to avoid offence of them , or conceit of their unworthinesse , but the apostle sayes , he had transferred those things to himselfe and apollo's for the corinthians sake , not for the false apostles . 2. he saith he did it to teach them modesty . now how the apostles taking on him their arrogance might teach them modesty , it is hard to conceive : what modesty is it to transferre anothers crime on himselfe ? but what then are the things transferred on himselfe and apollos , and how did he transferre them ? pareus conceives they were that which he had said , chap. 3. 7. that he which planteth is nothing , and he which watereth is nothing ; i adde those things which he had said , chap. 4 1. that they were ministers of christ , and stewards of the mysteries of god . these things saith he {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that is , as they conceive translated by a figure of rhetoricke : but in that sense i find it not used anywhere in the apostle . i find it used ▪ 2 cor. 11. 13 , 14 , 15. signifying the counterfeiting of an habit like a stage player , in which sence the noune {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is used , 1 cor. 7. 31. and the derivative {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , 1 cor , 14. 30. rom. 13. 13. is translated from the habit of apparell , to the fashion of manners . and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is used , phil. 3. 25. for christs transmutation of our bodies . i conceive that in this place the apostle useth by a catachresis {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and that he meanes no more but an application or fashioning of those things he had said , without any change or translation from any other to himselfe , that in them they might learne , not to think of teachers above that which is written , to wit , mat. 23. 11 , 12. and that no one be puffed in arrogance for one , that is for the extolling of one against another , that is to the despising of another . § viii . what glorying in true teachers is here forbidden , declared negatively . but what then is the glorying in the true teachers here forbidden ? to this i answer , 1. negatively , 2. affirmatively . negatively i say , 1. that it is not the magnifying of the apostles above other ministers , by ascribing to them an eminent , and extraordinary authority in assuring us of the will of god , and in establishing the churches . for as they had doubtlesse singular power in working miracles and in giving the holy ghost , so had they infallible guidance of the spirit of christ in what they taught , according to our saviours promise , joh. 16. 13. howbeit when he , the spirit of truth is come , he will guide you into all truth , for he shall not speake of himselfe ; but whatsoever he shall heare , that shall he speake , and he will shew you things to come . 2. that it is not the giving of that regard to the true teachers , which is due to them as ministers of christ . for the elders that rule well , are to be accounted worthy of double honour , especially they who labour in the word and doctrine , 1 tim. 5. 17. 3. that it is not the proper love to esteeme of , and rejoycing in some as our fathers in christ , as the apostle calls himselfe , 1 cor. 4. 15. for which cause 't is likely paul told philemon , that he did owe himselfe unto him , philem. v. 19. 4. that it is not the desire of having , or rejoycing that we have men of best gifts : for if it be lawfull to covet earnestly the best gifts , 1 cor. 12. 31. it is lawfull to desire those that have the best gifts . § ix . and affirmatively . affirmatively i say , here is forbidden inordinate glorying in men which are teachers , and this is sundry wayes ; 1. when some teachers are gloried in peculiarly , as if they were the only teachers worth the hearing , none else to be regarded . and that this is the speciall branch of glorying in men here forbidden , is manifest from the apostles reason why the corinthans should not glory in men : because all were theirs , whether paul , or apollos , or cephas . it may seeme that some of them accounted paul the only teacher , for his singular knowledge in the mystery of christ , of which we reade , ephes. 3. 3 , 4. some delighted only in apollos , because of his eloquence , of which we reade , acts 18. 24. some magnified peter , as non-paril , whether by reason of his fervency and zeale , or his seeming dignity among the apostles , which seemes to be intimated , 2 cor. 12. 11. gal. 2. 9. now this branch of inordinate glorying in men , the apostle doth studiously forbid , as considering that this was the egge out of which their contentions were hatched , and perhaps foreseeing that in time , out of it would spring prelaticall greatnesse , and antichristian tyranny ; therefore the apostle forbids this , 1 cor. 4 6. that they should be puffed up for one against another ▪ so it is usuall for hearers to take an inordinate affection , to have an inordinate esteeme of some preachers , and thereupon to count them theirs , to glory to be their followers , disdaining all others as not to be named with them , though teachers of truth : because they have an high conceit of their learning , wit , eloquence , holinesse or the like quality . 2. when the so-magnified teachers , are esteemed not as servants to a higher master , but as masters themselves . and that thus it was with those corinthians , it may be gathered in that the apostle doth so diligently admonish them to looke higher then himselfe or apollos , that they might not esteeme them authours of their faith . thus 1 cor. 1. 13. he expostulates with them , is christ divided ? was paul crucified for you ? or were ye baptized in the name of paul ? and chap. 2. 1 , 5. when i came to you , i came not with excellency of speech or of wisedome , that your faith should not stand in the wisedome of men , but in the power of god : and chap. 3. 5 , 6 , 7. who then is paul ? and who is apollos ? but ministers by whom ye believed , even as the lord gave to every man . i have planted , apollos watred , but god gave the increase ; so then , neither is he that planteth any thing , neither he that watereth , but god that gives the increase : and 1 cor. 4. 6. that ye might learne in us , not to think above that which is written . now this sin is very incident to many hearers , when they admire some teachers wit , eloquence , zeale , holinesse or the like quality , to ascribe their conversion , edification to them ; to praise them superlatively , to assume their names , forgetting that they are but gods instruments , and christs servants , and that their graces come not from the abilities of the teacher , but the power of christ . wherefore the apostle , 1 cor. 4. 7. expostulates thus with these corinthians : for who maketh thee to differ from another ? and what hast thou that thou didst not receive ? now if thou didst receive it , why doest thou glory as if thou hadst not received it ? § x. reasons of the prohibition , taken from the nature of this sinne . now the reasons why this inordinate glorying in men is here forbidden are many , some from the nature of the sin , some from the causes of it , some from the effects . the first i shall take from the text it selfe , because all things are yours ; ye are christs , and christ is gods , and therefore ye behave your selves unworthy of the great bounty of christ unto you , in giving all the ministers of the gospell to be yours for your good , when ye glory in some , and unthankfully despise others . and ye doe unbeseeming your priviledge who are christs , not pauls , when ye account paul the master of your faith , not christ ; magnifie him as the principall , who is but a subservient instrument . it is unthankfullnesse to a bountifull prince , when he bestowes many lordships on his favourite , if he should regard one of them only , as if the rest were nought worth : it is an unthankfull and unworthy part if a prince by his servant convay a lordship , the receiver magnifie the servant and not the master : so it is in this case when christ hath been so liberall , as to give gifts to men in large measure , some apostles , some prophets , some evangelists , some pastors and teachers , ephes. 4. 11. for the use of his people , to dote on one , and to ascribe to him that which is due to christ the supreame donour : for hereby the bounty of christ is lessened , and the honour due to him substracted . 2. there 's injury done both to christ , and to the despised teachers . to our lord christ , in that the glory that belongs to christ alone to be the authour of , and to have the dominion over our faith is ascribed to men : for whereas our lord christ forbad even the apostles , matth. 23. 8 , 9 , 10. that they be not called rabbi : for one is your master even christ , and all ye are brethren ; and call no man your father upon the earth , for one is your father which is in heaven : neither be ye called masters ; for one is your master even christ : by this glorying in some teachers they are made rabbies , fathers on earth , and masters . for what is it to make a man a rabbi , a father on earth , a master , but to glory in him as the authour of our faith ; to esteeme him as the only teacher , to depend upon his mouth as if he were another pythagoras , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that he hath said were enough ? now what is this lesse then to unchaire christ , and to lift up man into his seate , to deprive the shepheard and bishop of our soules , and substitute another in his roome ? it is in effect all one as to thanke the axe for building the house , and to passe by the carpenter . for as moses , so paul , were but faithfull in gods house as servants , but christ as a sonne over his own house , whose house we are , heb. 3. 5 , 6. 't is injurious also to the despised teacher , in that he is contemned , whom christ hath honoured to make a teacher of truth , a servant of his : but this we shall further consider when we speake of the reasons from the effects of glorying in men . § xi . from the causes of it . the causes hereof minister also reasons unto us of the prohibition of it . for whence comes it that there is such evill glorying in men , but from a spirituall dotage , or childishnesse in understanding , inordinate affection in the will ? therefore are men gloried in , because they are over esteemed , over loved , either for their supposed eloquence , or learning , or zeale , or spirituall graces , or authority , or power , or benefiting them , or suiting with their fancies , or some such like cause . the admiring mens persons is oft {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , jude 16. by reason of some advantage or benefit : now all these causes doe import some errour or perversenesse of the soule , which are alwayes evill . yea 't is no small evill to admire men when we should magnifie christ , to delight in the picture instead of the prototype , to glory in the servant in the place of the master ; in zanchius his judgement it is no lesse then idolatry . assuredly it is an earthly affection , it is but wisedome of the flesh , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , not of gods spirit , and therefore enmity against god : adverse to his law , 1 cor. 3. 4. in lowlinesse of mind , each man is to esteeme others better then himselfe : yet no man is to think of another , no not of an apostle , above that which is meet , 1 cor. 4. 6. in charity we are to seeke , not our own , but every man anothers wealth , to believe all things , to hope all things : yet not to seeke the elevation of one , to the disparagement of another , to be puffed up for one against another , or to conceive of one above that he is to a derogation of christs prerogative . § xii . from the many pernicious effects that follow upon it . but the evill of this sin is most cleerely seen in the pernicious effects that are consequent upon it , which are many : as 1. it is a direct cause of schismes : so it was among these corinthians ; their glorying in paul , apollos , cephas , made them say , i am of paul , i am of apollos , i am of cephas : it causeth the people to divide themselves one from another , under different teachers , in whom they glory : and it causeth teachers to sever those that affect them , from other teachers whom they affect not so much : for occasio facit furem , advantage to doe evill is a great incitement to attempt it . sundry are the causes of schismes , sometimes the pride , tyranny , heterodoxie of the teachers , and then they are justifiable in the people , the power of pastors not being lordly , but fatherly , pedo non sceptro , not in a compulsory , but a directory way : sometimes the causelesse hatred or contempt of the people towards some pastors ; the vaine esteeme , light affection towards others causeth a schisme ; and then the pastours are free , the people are under the guilt . and it is no small sin , whether from the pastours or peoples priding in guifts that a schisme is made ; whereas the end of gods spirit in bestowing of guifts is , that there might be no schisme in the body , but that the members should have the same care one for another , 1 cor. 12. 25. now schismes are contrary to christian unity and love , cause great alteration of heart in one member from another , substraction of mutuall helps , hinderance in the growth of the body , neglect of praying one for another ; yea bitternesse , disdaine , hatred , and the effects of these , declining of society , excommunicating each other , and at last violence , and bloud , and these are bad enough . 2. the prohibited glorying in men , doth expose the christian profession to obloquy and contempt ▪ for whereas it is the honour of the christian profession , that they have one body , one spirit , one lord , one faith , one baptisme , one god and father of all , ephes. 4. 5 , 6. by the glorying in some teachers afore others , the christian society is made like the severall schooles of philosophers , some following plato , some aristotle , some zeno , some epicurus ; their doctrines accounted but as the proper opinions or placita of severall teachers ; not proceeding from one and the same spirit of god , but singularity of conceit ; and zeale for them is conceived to arise , not from a certaine knowledge of heavenly truth , but from strength of fancie , and peculiar humour : which thing is a great stumbling block to those that are without , keeping them back from embracing the truth , and an occasion of laying open the profession of it to derision . 3. by glorying in men , as there is an over high esteeme of the guifts of some , so there is an undervaluing of the guifts of others : which thing as it is an unworthy abuse of those various guifts christ giveth to his church , so doth it inferre an injurious imputation to the spirit of god by whom they are bestowed . for as it is said , prov. 17. 5. who so mocketh the poore , reproacheth his maker who made him such : so it may be said by parity of reason ; he that despiseth those that are of small guifts , reproacheth the spirit of god , as if he were defective in his guifts ; whereas the variety of guifts , and the bestowing of them in different measures , sets forth the fullnesse and freenesse of gods spirit , who worketh all those , dividing to every man severally as he will , 1 cor. 12. 11. 4. by the inordinate glorying in some , and despising of others , the despised persons are often discouraged and disheartned , to the detriment of the church of god , and the grievance of the despised . for the remembrance of contempt , is apt to cause dejectednesse and griefe of heart , which alwayes benums a mans spirit , and enfeebles him , and clogges him in his work : thus the heart is made sad , which should not be made sad ; and the sparke that should be blowne up by incouragements that it may flame forth , is extinquished , and the spirit quenched , contrary to the apostles warning , 1 thes. 5. 19 20. 5. by glorying in teachers , it falls out that they are puffed up and perverted : much experience hath confirmed this as true , that popular applause hath filled teachers with vaine glory , and made them adulterate the word of god to please their auditors . st paul tells us of the false apostles among the galatians , gal. 4. 17. that they did zealously ( in shew ) affect them , but not well : intending to ex●lude him , that they might affect them . it is no strange thing that teachers perceiving the lightnesse of their auditors , and their itching eares doe sometimes {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , handle the word of god deceitfully , instead of ministring {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the sincere milke of the word , as it is called , 1 pet. 2. 2. sometimes flattering pleasingly , when they should reprehend sharpely ; sometimes balking the vice , they should freely convince of ; sometimes inventing new formes of teaching , new opinions , sublimate conceites to fit the desires of the people ; making the lesbian rule of their fancies , the measure of their teaching , and this is a grand evill . 6. this glorying in men , begets an aptnesse to receive their errours , to imitate their actions , which is the seed of heresies and superstitions : for admiration and doting love to a person , easily drawes the admirers to a blind obedience , implicit faith in them , to an inslaving of their judgements , so as jurare in verba magistri . it is observed by an historian , that afore the miscarriage of conrade the emperour , and lewis the french king , in their expedition to the holy land , to which st bernards sermons perswaded , the people were too much transported with an high opinion of him and his directions ; as if that arrow could not misse the marke that came out of st bernards bowe . any thing is easily received from him that we over-much love . affection makes men take downe falsities , as the rowling in sugar doth make the stomacke swallow bitter pills : as it befell fusius , who so admired fimbria's eloquence , that he imitated withall his ill-favoured faces and broad speaking . and god doth often leave the admired teachers to erre , for triall of the people , as vincent . lixin . observes , alleadging the speech of god , deut. 13. 3. and the admirers of them to receive errour , according to his just judgement . 7. adde hereunto , that this gloring in men makes mens endeavours remisse in things necessary , earnest in things vaine ; that time and labour that should be employed in the maine duties of godlinesse , in seeking the advancement of christs kingdome , righteousnesse , peace and joy in the holy ghost , is often bestowed in magnifying those in whom they glory , upholding their party , promoting their opinions : whence it is , that such as are followers of those in whom they glory , constant hearers of them , much in commendation of them , have their sayings and tenents ad unguem , declare much zeale in their way , yet prove but unskilfull in the chiefe doctrines of christian religion , defective in the power of true godlinesse , in the mortifying of corruptions , such as pride , impatience , self-conceitednesse , rashnesse , covetousnesse ; and in the practice of righteousnesse , mercy , meeknesse , diligence in their own businesse and the like ; in the provoking one another to love and good works . 8. on the contrary , the word of god though soundly and truly delivered , is neglected , being either not heard , or without fruit , when it is spoken by such a teacher as they affect not , but disdained , censured , contemned . the prejudice against one , through comparative extolling of another , causeth the teaching of the sleighted person , though orthodox , holy , learned , to be passed over , to be censured as barren , dry , hungry stuffe , though it be the true word of god , as if no teaching were wholesome meate , but such as is wet with their affected teachers spittle , i meane his phrase , method , action , elocution ; as if fides aestimanda esset ex personis , non personae ex fide , as tertullians phrase is , or as if our faith stood not in the power of god , but in the wisedome of men , as the apostle speakes , 1 cor. 2 , 5. 9. by this meanes the rule of christianity is changed ; for whereas ▪ the rule and ground of our faith and obedience is the word of god as gods word , through the addicting themselves to some mens authority , gods truth stands at their devotion for its acceptance : hence they that of old gloried in the pharisees as their rabbins , regarded not gods commands , but as pleased the pharisees , and they that this day glory in the pope , or the church as they call it , regard the scriptures so farre only as the pope or church allow them , and they that depend on their magnified teachers of any other sort , doe regard the word of god , but as it beares their image , or comes from their mint ; and so as it was said of the heathens allowing or disallowing of gods by their senates decree , deus non erit deus , nisi homo velit , god shall not be god , unlesse man will ; it may be said in this case , gods word shall not be gods word , unlesse man will . 10. lastly , they that glory in men , are either inconstant in their affections , as experience often shewes , they that one while would pluck out their eyes for him whom they magnifie , will at another time revile and hate him : for mens minds are mutable , and the best of men are but men , that is , imperfect , and will be so found , and therefore will not alwayes satisfie , or else if they be still affected , yet they be but mortall , and the sorrow for their losse will be excessive , more then should be for a creature , an arbitrary instrument ; for immoderate affection to a thing while we have it , causeth immoderate sorrow for it when we loose it . § xiii . in a discovery of this evill , as still infesting the church of christ . the first use hereof is to endite those that are guilty of this sin of glorying in men , of a breach of a statute of christ against his crown and dignity , and the peace of his church . in the apostles time you see the corinthians found guilty of it , and condemned as carnall . 1 cor. 3. 4. for while one saith , i am of paul , and another i am of apollo , are ye not carnall ? but the sin died not with them . after ages have yeelded us woefull fruits of this evill roote , chiefely in the papacie : the glorying in the first roman bishops who were most of them holy martyrs for christ , begat such an high esteeme of that see , that other bishops and churches began to esteeme too much of their counsels and orders , as if they were a rule for them to follow ; which caused them quickly to take too much on them , and the christian emperours and people to ascribe too much to them ; insomuch that quickly from a parity with other bishops , they got above them to a patriarchate , and from a parity with other patriarkes , to a precedency , and at last mounted up to the throne of universall episcopacy ▪ whence it is that at this day they that subject themselves to the bishop of rom , are become the most deepely guilty of the sin of glorying in men of any that ever were ; for they ascribe an infallibility to him , a power above councels , so that his determination is to be held as certaine , though a generall councell of all the pastours of the christian world should gainesay it , his decrees and decretals are held as or●cles equall to the holy scriptures , a power to interpret scriptures unerringly , to declare points of faith , to canonize saints , to pardon sins , to deliver out of purgatory fire , with many more , whereby he is exalted above all that is called god , or is worshipped , as was foretold , 2 thes. 2. 4. nor doe they blush at the name of papists being derived from the pope of rome , but defend it , as bellarmin . de nat. eccl. cap. 4. and as all papists in common are guilty of this sin , so in speciall the severall sects of schoolemen and friars , franciscans , dominicans , nominals , reals , some glorying in scotus , some in aquinas , some in occham ; and that with so much pertinacie and devotion , that they will not swerve in the least point from their chiefe master ; insomuch , that as i remember bannes the dominican disputing about an article in philosophy , com. in arist. de gen. & corrup . expresseth his dislike of one that dissented from aquinas , saying that he was not a thomist , but an anti-thomist . nor doe protestant divines dissemble , but complaine of this malady among themselves , as being the cause of that miserable rent , which hath been , and is still continued between those pastours and churches which are distinguished by the names of lutherans and calvinists , which although it be disavowed by the chiefest writers of the reformed churches , and by the churches in their publike confessions , yet it is not denied , but that it hath tainted too many in them . zanchius complaines against this evill , calling it {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a worshipping of men , and relates with indignation the speech of one at geneva , who being asked why he would not sometimes heare viret a worthy preacher there , answered , that if paul should preach at the same time with calvin , he would heare calvin ; and another complaines in his epistle to calvin , of a certaine person that was so affected to luther , that he thought his very shooes should be adored . i would to god such exorbitancies had kept beyond the seas , and that this sin of glorying in men had not crept into this land , into this city . the signes and symptomes of it are too manifest , disparaging some preachers injuriously , extolling others immoderately , disdainefully withdrawing from some without just cause , inordinately running after others without sufficient reason ; swallowing downe the dictates of some without chewing , loathing the wholesome food which others present , without tasting . and have not the fruites been among our selves , evill divisions , janglings , evill censuring , and such like ? scoffing , contempt , hardning of themselves among our adversaries ? brethren , if there be any guilty of this sin here present , let him now know it to be his sin , and that no small one , and let him be humbled for it , and repent of it , that he may obtaine pardon : possibly some godly persons may have fallen into it , not knowing it to be a sin , but sure i am , no one that feares god , will dare to allow himselfe in it being convicted that it is his sin . application 2. in a serious disswasive from this sin in these times , with some directions to prevent the infections thereof . 2. wherefore in the second place , give me leave to admonish you , that you take heed of it . it is an evill that usually doeth follow those churches to which god bestowes excellent gifts , and worthy teachers ; and doubtlesse the lord hath inriched this city with this most desireable kind of riches above all places of the earth ; so that this city may be said in this respect , to be situated under the line , and the inhabitants here to be without shadow . great and many lights god hath given to you , and that in many successions a long time , uno avulso non deficit alter , when one is removed , god supplies you with another . but to what end is it ? not that you should magnifie them , but use them to bring you nearer unto god , not to glory in the gift , but to rejoyce in the giver , reverence and make use of them , but reserve to their lord his owne prerogative : may not you justly feare that god will take them away from you , when you give his due to them ? we blame not a father if he remove a servant from his child , when a child doeth inordinately affect him , to the deminution of his respect to the father ; nor can we god , if he subtract a good thing which we abuse : the best way to have good things continued by god , is to use them for god , and to esteeme them for his sake ; but to set our hearts only on him that gave them . besides doth not our glorying in men bring us into bondage to them ? doth it not insensibly draw upon us an adherence to their errours , if god for our triall suffer them to slip into any , or if they have none , to a dangerous and unsound disposition to receive them if they happen . we stand much for our christian liberty , and there is great cause we should , it is a pretious thing dearely bought , and is it not one part of our christian liberty , that we be not the servants of men , 1 cor. 7. 23. it concernes us then much , that we labour to get such a firme constitution of soule , that neither through weaknesse of understanding , nor through foolish affection we endanger our selves to hang on men , and so to bring our consciences in bondage to them . we account the yoake of bishops to have been a grievous yoake , and that justly ; if hierome be not mistaken , it was first occasioned by this sin of glorying in men ; and it may be feared least this sin may occasion the keeping it on our necks : for is it not alleadged , take them away , men will follow whom they please , so many schismes will be as preachers ? any of these reasons , much more all of them , should be a sufficient caveat unto you to warne you of this . i might presse this monition further , from the nature , causes and effects of this sin before shewed ; but i will hasten to shut up all with a few directions to prevent it . 1. endeavour to have ample thoughts of christ , his eminency , his fullnesse ; the more high thy thoughts be of christ , the lower will thy conceits be of men , the larger comprehension thou hast of him , the lesse wilt thou doate on his servants . a courtier when he is by himselfe drawes mens eyes after him , but when he is with the king he is scarcely observed . if thou behold christ as the great prophet of the church , in whom are hid all the treasures of wisedome and knowledge , christ will only be gloried in his servants only respected as his instruments and attendants . remember that he is made to us of god , wisedome , righteousnesse , and sanctification , and redemption ; that as it is written , he that glorieth might glory in the lord , 1 cor. 1. 30 , 31. 2. have a right esteeme of all true pastours and teachers as the ministers of christ , so the apostle requires , 1 cor. 4. 1. let a man account of us as ministers of christ , and stewards of the mysteries of god , neither make more of them nor lesse . heare them as messengers from christ , not for their singular abilities , but for their message sake ; respect them not only for their excellent wit and elocution , but for their faithfullnesse : note and retaine not only fine speeches , but every solid truth , that is from god , least while thou taste the dainty sawce , thou neglect the solid nourishment of thy soule ; whoever he be that preacheth christ truly , heare him gladly , and receive him respectfully for his masters sake . 3. make a fruitfull use of the gifts of every true teacher , get somewhat by all , and then thou wilt not glory in some , and disparage others ; if thou didst profit by them , god should have glory and every minister due esteeme . it is in truth the vanity of the hearers minds , their fullnesse that makes them slight mannah , and cry for quailes , that they cannot affect a good teacher if he be not excellent ; the despising of the teacher , is commonly us'd as a cloake of their owne unteachablenesse and disobedience , get an hungry soule after the word , and then every wholesome truth will be welcome to thee : remember that every gift of the spirit is given to profit withall , and should be received to that end . 4. lastly , be well grounded in knowledge , and constant in practise of what thou hast learned : have thy senses exercised in the word of righteousnesse , that thou mayest be able to discerne both good and evill , heb. 5. 14. and so thou shalt be fitted to profit by every godly preacher , and inslave thy selfe to none , nor glory in man , but in the lord . finis . notes, typically marginal, from the original text notes for div a94728e-700 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , theog . gnom . eò quod legati appellati erane superbius , cicer . orat pro lege manilia . con in tit. epist. 1. ad corinth . edit. à patric . ●unio . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . chrys. in 1 cor. 1. 12. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . hieron. in 1 cor. 1. 1● . sub nomine apostolorum pseudo-apostolos tangit . chrysest . in 1 cor 1. 12. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . zanch. tom. 4. lib. 1. cap. 11. thes. 4. tollat deus ●as idololatrias ex ecclesiâ , nam adorare homine● & eorum placi●a idololatria est . fuller . of the holy war , lib. 2. ch. 3. cicero lib. 2. de oratore . advers. haeres ▪ cap. 15. applic. he teacheth in his book against k. iames under the name of tortus , and in his apology for it , that all are bound by an implicit oath in baptisme to the pope as christs vicar . epist. ad antverp . praefat. tom. 7. operum . calvin epist. 289. usque adeo {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} est ut vel crepidas ejus adorandas putet . com on tit. 1. a serious consideration of the oath of the kings supremacy wherein these six propositions are asserted. 1. that some swearing is lawful. 2. that some promissory oaths are lawful. 3. that a promissory oath of allegiance and due obedience to a king is lawful. 4. that the king in his realm, is the onely supreme governour over all persons. 5. that the king is the governour of the realm, as well in all spiritual or ecclesiastical things, or causes, as temporal. 6. that the jurisdictions, priviledges, preeminences, and authorities in that oath, may be assisted and defended. by john tombes b.d. tombes, john, 1603?-1676. this text is an enriched version of the tcp digital transcription a62874 of text r220153 in the english short title catalog (wing t1818). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 60 kb of xml-encoded text transcribed from 14 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a62874 wing t1818 estc r220153 99831579 99831579 36043 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a62874) transcribed from: (early english books online ; image set 36043) images scanned from microfilm: (early english books, 1641-1700 ; 2046:30) a serious consideration of the oath of the kings supremacy wherein these six propositions are asserted. 1. that some swearing is lawful. 2. that some promissory oaths are lawful. 3. that a promissory oath of allegiance and due obedience to a king is lawful. 4. that the king in his realm, is the onely supreme governour over all persons. 5. that the king is the governour of the realm, as well in all spiritual or ecclesiastical things, or causes, as temporal. 6. that the jurisdictions, priviledges, preeminences, and authorities in that oath, may be assisted and defended. by john tombes b.d. tombes, john, 1603?-1676. 27, [1] p. printed by henry hills, living in aldersgate-street next door to the sign of the peacock, london : [1660] publication date from wing. caption title on p. 3 reads: the oath of supremacy as it is in the statute i. eliz. cap. i. reproduction of the original in the harvard university library. eng loyalty oaths -england -early works to 1800. allegiance -early works to 1800. great britain -kings and rulers -early works to 1800. a62874 r220153 (wing t1818). civilwar no a serious consideration of the oath of the kings supremacy: wherein these six propositions are asserted. 1. that some swearing is lawful. 2. tombes, john 1660 11643 1 35 0 0 1 0 40 d the rate of 40 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2004-11 tcp assigned for keying and markup 2004-12 aptara keyed and coded from proquest page images 2005-01 andrew kuster sampled and proofread 2005-01 andrew kuster text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion a serious consideration of the oath of the kings supremacy : wherein these six propositions are asserted . 1. that some swearing is lawful . 2. that some promissory oaths are lawful . 3. that a promissory oath of allegiance and due obedience to a king is lawful . 4. that the king is his realm , is the onely supreme governour over all persons . 5. that the king is the governour of the realm , as well in all spiritual or ecclesiastical things , or causes , as temporal . 6. that the jurisdictions , priviledges , preeminences , and authorities in that oath , may be assisted and defended . by john tombes b. d. prov. 23. 21. my son fear thou the lord , and the king : and meddle not with them that are given to change . london , printed by henry hills , living in aldersgate-street next door to the sign of the peacock . to the christian readers . being by special providence brought hither upon some occasions of mine own , and finding many persons of different perswasions scrupling the taking of the oath of supremacy now beginning to be urged , by reason of their unacquaintance with it through the long disuse of it ; by various conferences i convinced sundry of them , that the end and matter of the oath was not such as they imagined : whereupon some persons tender of the publique peace , and the liberties of those doubting persons , who still remained unsatisfied , earnestly pressed me to draw up something in writing , tending to the elucidation of this doubt : which i was unwilling to do , being absent from mine own books and collections , and hoping to have staid here less time then i am now necessitated to do : yet the instant pressure hath drawn from me this writing , though short and indigested , it being conceived useful in this juncture of time , wherein if i be offered on the sacrifice and service of your faith , i joy and rejoyce with you all , as being studious not how to have dominion over your faith , but to be a helper of your joy . for which and i crave your prayers , who am , london oct. 13. 1660. your brother and servant in christ , john tombes , the oath of supremacy as it is in the statute 1. eliz. cap. 1. i a. b. do utterly testifie and declare in my conscience , that the queens highness is the only supreme governor of this realm , and of all other her highness dominions and countreys , as well in all spiritual or ecclesiastical things or causes , as temporal ; and that no forreign prince , person , prelate , state or potentate hath , or ought to have any iurisdiction , power , superiority , preheminence , or authority ecclesiastical or spiritual , within this realm ; and therefore i do utterly renounce and forsake all foreign iurisdictions . powers , superiorities and authorities , and do promise that from henceforth i shall bear faith and true allegiance to the queens highness , her heirs and lawful successors , and to my power shall assist and defend all iurisdictions , priviledges , preheminencies and authorities , granted or belonging to the queens highness , her heirs and successors , or united and annexed to the imperial crown of this realm . so help me god , and by the contents of this book . the proviso in the statute of 5. eliz. cap. 1. provided also , that the oath expressed in the said act , made in the said first year , shall be taken and expounded in such form as is set forth in an admonition annexed to the queens majesties injunctions , published in the first year of her majesties reign ; that is to say , to confess and acknowledge in her majesty , her heirs and successors , none other authority than that was challenged , and lately used by the noble king henry the eighth , and king edward the sixth , as in the said admonition more plainly may appear . the admonition annexed to the queens injunctions . the queens majesty being informed , that in certain places of this realm , sundry of her native subjects , being called to ecclesiastical ministery in the church , be by sinister perswasion , and perverse construction induced to finde some scruple in the form of an othe which by an act of the last parliament , is prescribed to be required of divers persons , for the recognition of their allegiance to her majesty , which certainly neither was ever ment , ne by any equity of words or good sence , can be thereof gathered : would that all her lovyng subjects should understand , that nothing was , is , or shall be ment or intended by the same othe , to have any other duty , allegiance , or bonde required by the same othe , then was acknowledged to be due to the most noble kynges of famous memory , kyng henry the viii . her majesties father , or kyng edward the sixth , her majesties brother . and further her majesty forbyddeth all manner her subjects to give ear or credit to suche perverse and maliciouse persons , which most sinifferly and maliciously labour to notify to her loving subjects , how by the words of the sayde othe , it may be collected the kings or queens of this realm , possessours of the crowne , may challenge aucthority and power of ministrie of divine offices in the churche , wherein her said subjectes be much abused by such evyl disposed persons . for certainly her majesty neither doth : ne ever wyll challenge any other aucthority , than that was challenged and lately used by the sayde noble kinges of famous memorye , king henry the eight , and kynge edward the sixt , which is and was of ancient time due to the imperial crowne of this realm . that is under god , to have the soverainty and rule over all maner persons born within these her realms , dominions , and countries , of what estate , either ecclesiastical or temporal soever they be , so as no other forrain power shall or ought to have any superioritie over them . and if anye person that hath conceived anye other sence of the fourm of the sayde othe , shall accept the same othe with this interpretation , sence , or meaning , her majestie is well pleased to accept every such in that behalf , as her good and obedient subjects , and shall acquit them of all maner penalties conteyned in the said act against such as shall peremptorily , or obstinately refuse to take the same othe . the 37. article professed in the church of england . the kings majesty hath the chief power in his realm of england , and other his dominions , unto whom the chief government of all estates of this realm , whether they he ecclesiastical or civil , in all causes doth appetain , and is not , nor ought to be subject to any forrain jurisdiction : where we attribute to the kings majesty the chief government , by which titles we understand the mindes of some standerous folks to be offended , we give not to our prince the ministring either of gods word , or of the sacraments : the which thing , the injunctions also , sometime set forth by elizabeth our ( late ) queen , do most plainly testifie , but that onely prerogative , which we see to have been given to all godly princes in holy scriptures by god himself , that is that they should rule all estates and degrees committed to their charge by god , whether they be ecclesiastical or temporal , and restrain with the civil sword the stubborn , and evil doers . the oath of supremacy briefly considered , and the lawfulness of taking it asserted . it is questioned , whether the oath of the kings being acknowledged supreme governour in all causes , according to the statute 1. eliz. may be lawfully taken ? to which i answer affirmatively , and thus argue , if it may not be lawfully taken , it is either because no oath may be taken , or no promissory oath , or no promissory oath to a king , or the matter of this oath is not to be acknowledged or promised . but none of these make it unlawful . ergo . the consequence is proved , because there is a sufficient enumeration made of things that seem to prohibit the taking of it : if not , let what else may make it unlawful be named . the minor is proved by parts , in confirming these six propositions . i. that some swearing is lawful . ii. that promissory oaths may be lawful . iii. that to swear to a king or governour may be lawful . iv. that the king is supreme governour over all persons in his dominions . v. that he is governour in ecclesiastical causes . vi . that the iurisdictions , preeminences , and priviledges meant in that oath may be lawfully acknowledge and defended . the first is proved thus . i. that which is not de toto genere , in it's whole kind evil , may be lawful : but swearing is not de toto genere , or in its whole kind evil . therefore some swearing may be lawful . the major is manifest of it self . the minor is thus proved . that is not wholly evil about the use of which some directions are given by god . god doth not give directions about the use of blasphemy , witchcraft , idolatry , &c. which are in their whole kind evil . but god giveth directions about the use of swearing , as in the third commandment ( which is undoubtedly moral ) jer. 4. 2. where he saith , and thou shalt swear , the lord liveth , in truth , in judgement , and in righteousness . ergo . 2. that which is approved by god , is lawful . but some swearing is approved by god . psal. 63. 11. every one that sweareth by god shall glory . ergo . the major is of it self manifest , the minor the text evidenceth , sith the swearing by god is made part of glorying in god , or of the swearers glory . 3. if it were unlawful to use any oath , then it were unlawful to put any oath on any . but this is not to be said . ergo . the consequence is manifest , sith we cannot lawfully urge any to that which is of it self sinful : now that it is lawful to put an oath on some persons at some times is manifest by gods own appointment , levit. 5. 1. 4. his ratifying solomons petition concerning this thing , 1 king. 8. 31. 2 chr. 6. 22. and the practise of abraham in the old testament , gen. 24. 2 , 3. putting an oath on his servant , and pauls in the new , putting an oath on the thessalonians , 1 thes. 5. 27. for so the greek word translated , i charge you by the lord , or adjre you , as it is in the margin , by the lord , is , i put the lords oath on you , or swear you that this epistle be read to all the holy brethren . alike charges are , 1 tim. 6. 13. 2 tim. 4. 1. 4. that which hath been the practise of the godly before , under the law , and in the times of the gospel without reproof is lawful , for in all these times , and by such men moved as they were by gods spirit , even in their holy speeches and writings , it would not have been done had it been sinful . but some swearing hath been the practise of the godly , before , under the law and in the times of the gospel , as is proved by instances , as of abraham that lift up his hand to the most high god , gen. 14. 22. of isaac , gen. 26. 31. of jacob , gen. 31. 53. under the law , of the people of israel , josh. 9. 19 , 20. of david and jonathan , 1 sam. 20. 3. 42. david to saul , 1 sam 24 22. of urijah , 2 sam. 11. 11. of ittai , 2. sam. 15. 21. of david , 1 kings 1. 29 , 30 & 2. 8. of solomon , vers. 23. of elijah , 1 kings 17. 1. of michajah , 1 kings 22. 14. of elisha , 2 king. 2. 4 , 6. and 3. 14. and 5. 16. and the woman of shunem , 2 king. 4. 30. in the times of the gospel , of paul , 2. cor. 1. 18. using this oath , as god is true , verse . 23. i call god to record upon my soul , and 11. 31. and 12. 19. 1 cor. 15. 31. this is a form of swearing , by your rejoycing which i have in christ jesus , it being in the greek {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} which is a particle of swearing , not {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which are prepositions noting the means or instrument of the effect ; of the angel , revel. 10. 6. who sware by him that liveth for ever . the like are rom. 1. 9. & 9. 1. gal. 1. 20. philip . 1. 8. ergo . 5 that which hath a necessary use for the benefit of humane society , is not unlawful . but some swearing hath a necessary use for the benefit of humane society . ergo . the major is plain , it agreeing with the law of nature and nations , which is of necessary use for the benefit of humane society , which laws god the author of nature hath imprinted in all , and indeed hath made all his laws for men one towards another subservient thereto . the minor is plain from the words of the author to the hebrews , chap. 6. 16. an oath to men is an end of strife , which is a necessary use for humane benefit . 6. that which hath been counted by all nations as a sacred thing , a principal part of the acknowledgement and worship of god , is not unlawful of it self . but so hath some swearing been counted . ergo . the minor is proved by gods own words , deut. 10. 20. thou shalt fear the lord thy god , him shalt thou serve , and to him shalt thou cleave and swear by his name . the second [ that promissory oaths may be lawful ] is thus proved . 1. that is not altogether of it self evil or unlawful , which god makes a bond of the soul to be kept and performed to the lord . but some promissory oaths god makes a bond of the soul to be kept and performed to the lord . ergo . some promissory othes may be lawful . the major is proved , because that which is altogether unlawful cannot bind the soul to god , nor is to be kept and performed to the lord . the minor is proved from numb. 30. 2. if a man vow a vow unto the lord , or swear an oath to bind his soul with a bond , he shall not break or profane his word , he shall do according to all that proceedeth out of his mouth . matth. 5. 33. again ye have heard that it hath been said by them of old time , thou shalt not forswear thy self , but shalt perform unto the lord thine oathes , where a promissory oath is made a bond to bind the soul with , to be kept and performed to the lord . 2. if holy men afore the law , under the law , in gospel times have put promissory oaths on others , then they are not altogether unlawful . this is proved by the same reason by which the like consequence is proved before , in proving the fourth argument of the former proposition . but holy men afore the law , as abraham , gen. 24. 2. 3. under the law , as moses , deut. 29. 14. jonathan , 1 sam. 20. 17. asa and the people of israel , 2 chron. 15. 12 , 13 , 14 , 15. ezra , ezra 10. 5. in gospel times , paul , 1 thes. 5. 27. adjuring the thessalonians by the lord , that that epistle be read to all the holy brethren , have put promissory oaths on others . ergo . 3. that which godly men have practised and still counted as well done that is lawful . but some promissory oaths godly men have practised and still counted as well done . ergo . the major is probable , and in this case , considering the persons , and the holy ghosts recording as he hath done , certain . the minor is proved by instances , of david , psal. 119. 106. i have sworn and will perform it , that i will keep thy righteous judgements . 1 sam. 20. 42. and jonathan said to david , go in peace , forasmuch as we have sworn both of us in the name of the lord , saying , the lord be between me and thee , and between my seed and thy seed for ever . nehem. 10. 29. they clave to their brethren , their nobles , and entred into a curse , and into an oath to walk in gods law . 1 king. 1. 29 , 30. and the king sware and said , as the lord liveth , that hath redeemed my soul out of all distress , even as i sware unto thee , that by the lord god of israel assuredly solomon thy son shall reign after me , and he shall reproof is lawful , for in all these times , and by such men moved as they were by gods spirit , even in their holy speeches and writings , it would not have been done , had it been sinful . but some swearing hath been the practise of the godly , before , under the law and in the times of the gospel , as is proved by instances , as of abraham that lift up his hand to the most high god , gen. 14. 22. of isaac , gen. 26. 31. of jacob , gen. 31. 53. under the law , of the people of israel , josh. 9. 19. 20. of david and jonathan , 1 sam. 20. 3. 42. david to saul 1 sam. 24. 22. of urijah 2 sam. 11. 11. of ittai , 2 sam. 15. 21. of david , 1 kings 1. 29 , 30. & 2. 8. of solomon , vers. 23. of elijah , 1 kings 17. 1. of michajah , 1 king. 22. 14. of elisha , 2 king. 2. 4. 6. and 3. 14. and 5. 16. and the woman of shunem , 2 king. 4. 30. in the times of the gospel , of paul , 2 cor. 1. 18. using this oath , as god is true , vers. 23. i call god to record upon my soul , and 11. 31. and 12. 19. 1 cor. 15. 31. this is a form of swearing , by your rejoycing which i have in christ jesus , it being in greek {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} which is a particle of swearing , not {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which are prepositions noting the means or instrument of the effect ; of the angel , revel. 10. 6. who sware by him that liveth for ever . the like are rom. 1. 9. & 9. 1. gal. 1. 20. philip . 1. 8. ergo . 5. that which hath a necessary use for the benefit of humane society is not unlawful . but some swearing hath a necessary use for the benefit of humane society . ergo . the major is plain , it agreeing with the law of nature and nations , which is of necessary use for the benefit of humane society , which lawes god the author of nature hath imprinted in all , and indeed hath made all his laws for men one towards another subservient thereto . the minor is plain from the words of the author to the hebrews chap. 6. 16. an oath to men is an end of all strife , which is a necessary use for humane benefit . 6. that which hath been counted by all nations as a sacred thing , a principal part of the acknowledgment and worship of god , is not unlawful of it self . but so hath some swearing been counted . ergo . the minor is proved by gods own words , deut. 10. 20. thou shalt fear the lord thy god , him shalt thou serve , and to him shalt thou cleave , and swear by his name , the second [ that promissory oaths may be lawful ] is thus proved . 1. that is not altogether of it self evil or unlawful , which god makes a bond of the soul to be kept and performed to the lord . but some promissory oaths god makes a bond of the soul to be kept and performed to the lord . ergo . some promissory oaths may be lawful . the major is proved , because that which is altogether unlawful cannot binde the soul to god , nor is to be kept and performed to the lord . the minor is proved from numb. 30. 2. if a man vow a vow unto the lord , or swear an oath to binde his soul with a bond , he shall not break or profane his word , he shall do according to all that proceedeth out of his mouth , matth. 5. 33. again ye have heard that it hath been said by them of old time , thou shalt not forswear thy self , but shalt perform unto the lord thine oaths , where a promissory oath is made a bond to binde the soul with , to be kept and performed to the lord . 2. if holy men afore the law , under the law , in gospel times have put promissory oaths on others , then they are not altogether unlawful . this is proved by the same reason by which the like consequence is proved before , in proving the fourth argument of the former proposition . but holy men afore the law , as abraham , gen. 24. 2. 3. under the law , as moses , deut. 29. 14. jonathan , 1 sam. 20. 17. asa and the people of israel , 2 chron. 15. 12 , 13 , 14 , 15. ezra , ezra 10. 5. in gospel times , paul , 1 thes. 5. 27. adjuring the thessalonians by the lord , that that epistle be read to all the holy brethren , have put promissory oaths on others . ergo . 3 that which godly men have practised and still counted as well done that is lawful . but some promissory oaths godly men have practised and still counted as well done . ergo . the major is probable , and in this case , considering the persons , and the holy ghosts recording as he hath done , certain . the minor is proved by instances of david , psal. 119. 106. i have sworn and will perform it , that i will keep thy righteous judgements , 1 sam. 20. 42. and jonathan said to david , go in peace , forasomuch as we have sworn both of us in the name of the lord , saying , the lord be between me and thee , and between my seed and thy seed for ever . nehem. 10. 29. they clave to their brethren , their nobles , and entred into a curse , and into an oath to walk in gods law . 1 king. 1. 29 , 30. and the king sware and said , as the lord liveth , that hath redeemed my soul out of all distress , even as i sware unto thee that by the lord god of israel assuredly solomon thy son shall reign after me , and he shall sit upon my throne in my stead ; even so will i certainly do this day . 4. that which is made a qualification of one that shall dwell in gods holy hill , is not unlawful : but to swear to his hurt and not to change , that is , to take a promissory oath , and not to change , though it be to his dammage is made a qualification of one that shall dwell in gods holy hill , psal. 15. 4. ergo . some promissory oaths are lawful . the third proposition [ that to swear to a king or governour is lawful ] is proved , 1. from approved examples , which prove either a duty , or at least lawfulness of the thing . that which hath been practised by holy men without reproof is lawful . but swearing to kings and governours allegiance and obedience hath been practised by holy men . ergo . the minor is proved by instances of the people to david , 2 sam. 5. 3. so all the elders came to the king to hebron , and king david made a league with them in hebron before the lord : and they anointed david king over israel , 1 chron. 11. 3. then came all the elders of israel to the king to hebron , and david made a covenant with them in hebron before the lord , and they anointed david king over israel according to the word of the lord by samuel . a covenant before the lord was an oath , but the people of israel , a holy people made a covenant before the lord with david their king , therefore they entred into an oath of allegiance and due obedience . the other is more plain , 2 king. 11. 4. and in the seventh year jehojada sent and fet the rulers over hundreds with the captains and the guard , and brought them to him in the house of the lord , and made a covenant with them , and took an oath of them in the house of the lord , and shewed them the kings son , vers. 17. and jehojada made a covenant between the lord and the king , and the people , that they should be the lords people : between the king also and the people , 2 chron. 23. 3. and all the congregation made a covenant with the king in the hosue of god : and he said unto them , behold the kings son shall reign , as the lord hath said of the sons of david , vers. 6. then jehojada made a covenant between him and all the people , and between the king , that they should be the lords people . these are express examples of swearing allegiance to kings , which is consonant to what our lord christ teacheth , that we should render to caesar the things that are caesars , as to god the things that are gods , matth. 22. 21. besides we finde david swearing to saul , 1 sam. 24. 22. the people conceiving themselves bound by sauls adjuration , 1 sam , 14. 24 , 28. shimei was bound by the oath which solomon imposed on him , where solomon speaks thus to him , why hast thou not kept the oath of the lord , and the commandment that i have charged thee with ? abrahams servant sware obedience to abraham , and counted himself bound to keep it , gen. 24. 2 , 3. then arose ezra , and made the chief priests , the levites , and all israel to swear , that they should do according to this word , and they sware , ezra 10. 5. nehemiah made them swear by god , saying , ye shall not give your daughters unto their sons , nor take their daughters unto your sons , or for your selves , nehem. 13. 25. 2. from gods dealing with zedekiah , that kept not the oath made to the king of babylon , ezek. 17. 18 , 19. where god doth not except against the oath , but the breaking of it calling it his oath , which he had despised , and his covenant that he had broken ; whence i argue , that which god calls his oath , the despising of which he avengeth , may be lawfully taken . but an oath of subjection even to the king of babylon , god calls his oath , the despising of which he avengeth , therefore some oath of subjection to a king , may be lawfull . 3. from the words of solomon , eccles. 8. 2. i counsel thee to keep the kings commandment , and that in regard of the oath of god . the oath of god seemeth to be an oath by god to the king , being made the reason of keeping the kings commandment , as the oath of shemei , 1 king. 2. 43. is termed the oath of the lord , zedechiah's oath to the king of babylon , gods oath and covenant , ezek. 17. 19. prov. 2. 17. the wives covenant with her husband , is called the covenant of her god ; whence i argue , that which is gods oath , and is urged as the reason of keeping the kings command is lawful . but an oath of subjection to a king is gods oath , and urged as the reason of keeping his commandment , as the text shews , therefore it is lawful . if by the oath of god be meant , not a particular oath to a king , but the general oath or covenant to obey god ( which seems not so likely , because it is the special reason of keeping the kings commandment ) yet thus also the argument holds : if it be lawful to make a general oath to god of keeping his laws , and this be one of gods laws to keep the kings commandment , and that the particular oath of subjection to the king is comprehended in the general oath of keeping gods commands , a particular oath of obedience to the king is not unlawful . 4. that is lawful which is of necessary use for the publique good . but some swearing to a king or other governors is of necessary use for the publique good , therefore it is lawful . the major is confirmed in proving the major of the fifth argument of the first proposition , the minor is proved by experience , even jehojada and david conceived so , and the reason is , because the common peace and good government cannot be kept but by good correspondence between prince and people : therefore if mutual oaths tend thereto , as often they do , they are of necessary use for the publique good . the grand objection is from the words of our saviour , math. 5. 34 , 35 , 36 , 37. but i say unto you , swear not all , neither by heaven for it is gods throne : nor by the earth , for it is his footstool : neither by jerusalem , for it is the city of the great king . neither shalt thou swear by thy head , because thou canst not make one hair white or black . but let your communication be yea , yea , nay , nay , for whatsover is more then these cometh of evil : and of the apostles , jam. 5. 12. but above all things my brethren , swear not , neither by heaven , neither by the earth , neither by any other oath : but let your yea be yea , and your nay , nay ; lest ye fall into condemnation : which words do seem expresly and fully to forbid any swearing at all , excluding some sorts of oaths by name , and the rest by general terms , with prescription that our communication be yea , yea , nay , nay , and determination , that what is more then these cometh of evil , or the evil one , which made some of the ancients and later godly persons conclude all oaths of any sort prohibited now to christians , though they were not to the jews . but the reasons foregiven are so cogent to the contrary , that we must of necessity finde out a limitation of the speeches , as we do , and rightly , for the next words of our saviour following , vers. 38 , 39 , 40 , 41 , 42. which are as full in shew for not resisting of evil , but offering our selves to receive further injury , and permitting more dammage and profuse vain casting away our estates , contrary to the law of nature , in our necessary defence , to that necessary moderate providence , which belongs to every man , that due respect which each is to have to the rules of mercy , bounty , and our own imployment and family , so that without good caution we shall make christs precept in stead of being useful to become pernicious . that we may then consider how to understand our lords precept about swearing , we are to take this as certain , that christs precept forbids somewhat which the pharisaical teachers allowed , though they forbad perjury ; now one thing seems to be forbidden by our lord christ , to wit , the making of such distinction of oaths as the pharisees did , and accordingly used them , which seems to have consisted in two things . 1. in conceiving they might use oaths by some creatures , as if in such use there were no relation to god , and so no profaning of his name , or taking it in vain . the reason of this seems to be christs and james his instances onely in such sorts of oaths as were by creatures , and the refutation of their conceit , by shewing , that all referred to god , as the oath by the heaven , was by god , sith it was his throne ; by the earth , sith it is his footstool ; by jerusalem , sith it was his city ; by the head sith he makes the hair white or black . 2. that some of these oaths made them debtors to perform what they sware and not other , which appears from christs own charge upon them , matth. 23. 16 , 17 , 18 , 19 , 20 , 21 , 22. where he terms them fools and blinde guides for such decision , concluding that all those oaths had respect to god , and did binde . and accordingly christ is not to be understood as forbidding simply all oaths , but such differencing of oaths in their meaning and obligation , as the pharisees , and other jews , either superstitiously or otherwise erroneously used , yet i do not conceive this is all . for the words , swear not at all , neither by heaven nor earth , nor any other oath , but prescribing yea , yea , nay , nay , censuring more to be from evil , or the evil one , seems to forbid all oaths in some cases or manner , which some conceive as if he forbad a promissory oath universally , or a vow with an oath : but these opinions stand not with the second proposition before proved , nor do i finde any thing in the text leading to them . and therefore i conceive , that the prohibition is of that frequent , vain , light , profane , unnecessary , customary passionate swearing , or in secular matters of no importance , without any dread of an oath , or consideration of the holiness of god , upon a provocation to anger , as david , 1 sam. 25. 21. or deceifully as those , psal. 24. 4. all who take gods name in vain , which i gather from the text . 1. in that he prescribeth their yea , yea , nay , nay , to be in their speech or communication , which seems to be meant of their familiar speech one with another , in their answers to each other . 2. because james saying , let your yea be yea , and your nay nay , doth exlude inconstancy and lightness , and prescribes such considerateness as that they need not unsay what they have said , that to use the apostles speech , 2 cor. 1. 18. our words may not be yea , and nay , off and on , but yea and amen , that is , firm and ratified , so as that deeds answer to words , as becomes men , that consider what they say , and still say that taught the good knowledge of the lord , 2 chron. 30. 1 , 2 , 5 , 22. removed the high places , and brake the images , and cut down the groves , and brake in pieces the brazen serpent that moses had made : for unto those days the children of israel did burn incense to it , 2 king. 18. 4. appointed the courses of the priests and levites , with the portion to be given to the priests and the levites , 2. chron. 31. 2 , 4. josiah purged the land of idols , repaired the lords house , gathered all the people to hear the law read , and to make them to stand to the covenant he made before the lord , to walk after the lord . and in the doing of these things the kings are said to do that which was right in the eyes of the lord , and to walk before the lord with a perfect heart . 2. on the contrary , the not removing the high places , and permitting idols , and neglecting the setting up of gods true worship and service , is charged upon some of the kings as their sin , 1 king. 15. 14. and 22. 43. 2 king. 14. 9. and 15. 4. 3. god gives a special charge to the king to have a copy of the law , and to read therein , that he may learn to fear the lord , and to keep all the words of the law , deut. 17. 18 , 19. and therefore when jehojada crowned king jehoash he gave him the testimony , 2 king. 11. 12. that he might be minded , that he was , as a king , to know and to see to the keeping of the whole law . 4. the open practice of idolatry is imputed to the want of a king in israel , judg. 17. 5 , 6. and 18. 1. which proves , that the king in israel ought to restrain from idolatry , and not to permit every man to do what was right in his own eyes . the ma●or is manifest , because the office of the kings of israel was no ceremonial function , as the priests , but moral , and of perpetual use , and therefore belongs to other kings as well as the kings of israel ; nor doth the gospel deprive them , or any other of their state and authority , by their becoming christians : for then suppose king agrippa had become a christian , he must have ceased to be a king , and have had his kingly power diminished : but as the apostle resolves concerning servants and persons of other conditions , 1 cor. 7. 24. brethren , let every man wherein he is called therein abide with god , that is , his christian calling doth not bind him to leave the state and condition of life in which he was , nor diminish his authority which he had when he was called to be a christian , as not consisting with christianity ; so is it true concerning kings and other magistrates , they have greater obligation to god , and the lord christ , no less authority and power as kings by their christianity : but they may abide in their office , and exercise the lawful authority they had before . perhaps it will be said , the kings of israel were types of christ , and therefore their power and authority did cease in things spiritual and ecclesiastical , when christ was come . 1. but to the contrary , this is said without proof , and so is rejected as easily as it is alledged . 2. it is true , christ is often termed david , and it is said , he shall sit on davids throne , luk. 1. 32 , 33. but this power of reforming religion was not appropriate to david , or the race of the kings of judah , but belonged also to the kings of israel , ( who were not types of christ ) who are charged with the permission or promoting of idolatry , as their sin , as on jeroboam , ahab , &c. and jehu is in some measure rewarded for the partial reformation he made , 2 king. 10. 28 , 29 , 30. and therefore it belonged not to the kings of israel to reform religion , onely as types of christ , but even as kings . 2. this is proved , and the proposition it self . that is to be ascribed to the king , which was with approbation ascribed to kings out of the church . but the government in things and causes spiritual or belonging to religion , is ascribed with approbation to kings out of the church . ergo . the major is proved , because what of this kind is with approbation ascribed to kings out of the church , is to be taken as belonging to kings as kings , and not as typical kings or rulers . the minor is proved by instances . the first of cyrus king of persia of whom we read that the lord stirred up his spirit to make a proclamation for building of gods house , 2. chron. 36. 22 , 23. ezra . 1. 1 , 2. in doing this he is called gods shepherd , isa 44. 28. and anointed by god , isa. 45. 1. and the same was continued by decrees of darius , ezra 6. 7 , 8 , 9 , 10 , 11 , 12. and artaxerxes , ezra 7. 13 , 21 , 23 , 26. now these things belonging to the building of gods house , furthering his service , were spiritual things , and therefore government in spiritual things belonging to religion , is ascribed to kings out of the church . to these may be added the decree of nebuchadnezzar against them that should speak any thing amiss against the god of shadrach , meshach and abednego . dan. 3. 29. and of darius , dan. 6. 26. that in every dominion of his kingdom , men tremble and , fear before the god of daniel , which are undoubtedly about spiritual causes or matters of religion : and the king of nineveh his proclamation by the decree of the king and his nobles , that all should fast covered with sackcloth , and cry mightily to god , jonah 3. 7 , 8. which is approved by god , in that he defer'd his judgement thereupon : in all which government in matters of religion was exercised and approved . 3. that which agrees to other rulers besides kings , agrees much more to kings , but to govern in causes spiritual or things of religion , belongs to governours below kings , therefore much more to kings . 4. the major is proved from the title given to the king , 1 pet. 2. 13. where he is called the supreme or excelling , and of those that are in authority or excelling , 1 tim. 2. 1 , 2. the king is reckoned as chief ; therefore if inferiour governours are to govern in matters of religion , much more kings . now that they are to do so , appears by the practice of nehemiah , who being not king , nor priest , but governour under the king of persia , reformed the priests , excluding aliens from the priests chambers , giving the levites their portion , and chiefly by restraining the profanation of the sabbath , nehem. 13. 9 , 10 , 15 , 22. reckoning it among the works for which he would have god remember him . jacob reforms his houshold by requiring them to put away the strange gods that were among them , and bury them , gen. 35. 2 , 4. parents are required to bring up their children in the nurture , in greek discipline or government and admonition of the lord , ephes. 5. 4. servants are to be obedient to their masters as to christ , vers. 5. as the servants of christ doing the will of god from the heart , vers. 6. with good will doing service as to the lord and not to men : therefore parents and masters have government in matters of religion , much more the father and master of the common-wealth , having a more ample authority . 4. this is further confirmed in that the apostle where he speaks of the powers , he saith without limitation , that rulers are not a terrour to good works but to evil : wilt thou not be afraid of the power ? do that which is good , and thou shalt have praise of the same , he is the minister of god , a revenger to execute wrath upon him that doth evil , rom. 13. 3. 4. kings and governours sent by them are for the punishment of evil doers , and for the praise of them that do well , without limitation and distinction of civil and spiritual things , 1 pet. 2. 14. now where the law doth not distinguish , neither are we , and therefore are to understand the governing in the text to be in religious things as well as civil . 5. which is further confirmed from the titles given to them : they are termed gods , psal. 82. 1 , 6. john 10. 34 , 35. ministers of god , rom. 13. 4. that judge not for man but for the lord , 2 chron. 19. 9. therefore they are to be ministers in a political way , and to judge in things of the lord . 6. paul did not refuse to apologize for himself about the accusations of the jews against him for his profession and preaching of christian religion , but did justifie himself before felix , festus and king agrippa , and appealed to caesar , act. 23. 29. and 24. 5 , 6 , 8 , 10. and 25. 8 , 11 , 19 , 21 , and 26. 2 , 3. therefore he denied not , but acknowledged the kings government , even in the things and causes that concern christian religion , and consequently we may in like manner acknowledge it . 7. paul exhorts us to pray and give thanks for kings and all that are in authority or excellency , that we may lead a quiet and peaceable life in all godliness and honesty , 1 tim. 2. 1 , 2. therefore he supposeth that kings have some government in matters of godliness , as well as honesty , and therefore are governours in causes spiritual , or of religion . 8. from the absurdities which follow if this be not granted . 1. if the king be not governour in ecclesiastical things and causes , then his kingly power is of no use in matters of religion , for if he have no government in them he is to be a looker on , and in effect a meer cipher in respect of such things ; but this is not to be said , sith matters of religion do as much concern him to govern in , as any causes , all experience shewing that no government can be well ordered without some regard had to religion . 2. all the actions which kings have been commended for by godly persons were unjustifiable : the pulling down of idols , restraining the importation and vending of popes pardons , and consecrated ware , the causing the holy bible to be translated , and publiquely to be read , proclaimnig fasts , and days of thanksgiving , with many of the like acts of kingly authority have been unwarrantable . 3. kings should have no way of expressing their zeal for gods worship and true religion more then other men , if they were not governours in spiritual things and causes , nor be more accountable to god for neglect thereof , then other men , nor this sin of theirs of more guilt then the like sin of others , which are all absurd . 4. all the holy martyrs who have owned their authority , and submitted to it when they suffered under it , all those who have petitioned for reformation of religion to kings , have giventhanks to god for it , have advised that it should be sought from them , should be censured as foolish , if not sinfully countenancing an unrighteous usurpation , and the best christian kings who have done most for the settling the affairs of the church censured {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} busie in other mens matters , and the like is to be said of parliaments , and so all matters of religion must be left wholly to bishops , the evil and miserable effects of which are discernible in the records of former and later times , to be intolerable ; as it fell out in the troubles by thomas becket in the time of henry the second , of stephen langton in king johns days , the persecution in queen maries days by bishops , whose disowning the kings supremacy and asserting the popes , occasioned the making and the imposing of this oath . 5. those titles which have been given them for their care in ordering the things of the church , that they were nursing fathers and nursing mothers to it , according to isaiahs prophecy , isa. 49. 29. should be recalled : all the exhortations and charges given to them by preachers to take care of the church of god , should be retracted , they should be no longer minded , that they are to be keepers of both tables of the law ; in a word , it should be their virtue to be as gallio was , that cared for none of these things , acts 18. 17. which are all absurd . against this many things are objected . 1. that to acknowledge the king the onely supreme governour is to make him god . to this i answer : not so , sith he is acknowledged governour in his dominions , and supreme therein under god , and the exclusive term [ onely ] excludes foraign jurisdiction of the pope and other princes and states , ( which by the oath is renounced ) not gods government . object . 2 if kings are governours in all causes , then they may appoint what religion , and worship of god they please , and it is evil to disobey or gainsay what they impose . answer . though in temporal things they be governours , yet are they to govern according to laws . so in spiritual and ecclesiastical things they are to govern according to the laws of christ , and such rules as agree with them , and not in either , in a meerly arbitrary way after their own will : nor are we necessitated to obey or own what they require , if inconsistent with the laws of christ , and such rules as agree with them . object . 3. if kings be governours in all causes over all persons , then may they dissolve churches and their government , and mould and order them as they will . answ. so far as church constitution , government , and ordering is by christs appointment , or such example which hath the force of an institution of christ , it may not be altered by a king ; but in such things as are left to humane prudence , and there is a concernment of the weal publique ; kings have authority to order them so , as that they tend to the real good and advantage of the churches of christ , and the glory of god , which is the highest and ultimate end of all . object . 4. this will make the use of synods , and assemblies of pastors to determine things of religion , and to order government unnecessary , sith the determination of all will lye in the kings breast . answ. though statute-laws require the kings assent , and the government is to be exercised in his name , by his commission , yet are not debates in parliament , and passing bills by both houses , nor consultations with judges , nor their decisions of cases unnecessary : the like is to be said of the use of synods and assemblies of pastors and learned men , though the calling of them , and validity of their canons , that is rules , in respect of the imposing them on others with civil penalties , require the kings concurrence . object . 5. this hath occasioned great evils in so much that persecution hath been raised against godly persons as heretiques and schismatiques , when princes have been misled ; so as to burn , banish , imprison , and otherwise to afflict persons , judged by prelates and others to be such . answ. 't is true this hath fallen out , when princes ignorant of the true religion , corrupted in their education , perverted by seducers and ungodly guides in their judgements have yielded too much to the misinformation of others , and so have been unhappy in the abuse of their government to the great hurt in life , liberty , and estate of innocent persons : and the like hath been in mal-administration of civil affairs , through the like causes : yet the power and authority in neither is to be denied for some abuse : for that would introduce a worse evil of anarchy and mischievous confusions . on the other side when princes have been good , and have used such good counsellours , as jehojada was to joash ; their government in religion hath been of great advantage to the church of christ . and , as things have stood in england , it was the means under god whereby popery was expelled , and the protestant reformation was established . object . 6. by allowing so much power in ecclesiastical things , religion is often changed with the king , and thereby peoples minds are at much uncertainty what religion to be of , which tends to irreligion and atheisme . answ. so it fell out in the kingdom of judah , yet the power of the kings of judah in matters of religion was not for this cause denied . and the like happens upon change of teachers , as in the churches of galatia : and paul , acts 20. 29 , 30. foretels the like would be in the church of ephesus , yet is not therefore the use and government of pastors to be denied , but more diligence to be in using such holy means as prayer for kings , 1 tim. 2. 1 , 2. &c. which by gods blessing may prevent these evils . object . 7. no man is to govern in that whereof he is no sit judge , nor is any man a fit judge but he that is skilful in the things he judgeth : which seldom happened to kings in matters of religion , and therefore government therein is ill ascribed to them . ans. as a king may be fit to govern in temporal causes ( whereto is required skill in the laws of the land , of which perhaps he hath little or no knowledge , not so much as a judge is to have , who passeth sentence ) if he choose and use them that are skilful and upright therein : so it may be in ecclesiastical causes , if he choose and use the help of them that are skilful and faithful in religion . but in this thing there is need of the greatest circumspection , vigilancy and wariness , on the one side by reason of the cunning and diligence of seducers , and the violence of spirit in profane persons against the most holy and harmless christians , and on the other side by reason of the weakness in the faith of many upright souls , whose consciences are very tender , and their wounds hardly cured : of whom our lord christ was very tender , matth. 12. 20. and gentle toward them , as the great shepherd of the sheep , through the blood of the everlasting covenant , heb. 13. 20. as was foretold , isai. 40. 11. and the apostle paul requires much indulgence to be given them , rom. 14. 1 , 4. object . 8. the acknowledgement of this supremacy of the king hath been opposed by sundry godly protestants , who have in their writings excepted against it , as calvin , and the century writers of magdeburg . answ. t is true , they excepted against the title of head of the church given to king henry the eighth , as stephen gardiner , and such like persons misreported it , as if it gave to the king an uncontrollable authentique power , to determine of faith , and worship of god : but when those learned protestants better understood what was meant by it , they withdrew their exceptions , as doctor rainold shews in his conference with hart in the tower , chap. 10. object . 9. many godly persons are offended with the taking , and defending the lawfulness of the taking of this oath , as fearing it many tend to the taking away those liberties of their consciences in religion , which are dearer to them then their lives : and being jealous of those who take it , least they betray those liberties . ans. it is to be considered by those conscientious persons , who make this objection , that the takers , and defenders of the taking of this oath do apprehend , that the imposing this oath was for the excluding the popes jurisdiction , and other forreign power , as the admonition of queen elizabeth here prefixed shews , and therefore there is nothing done by such takers or defenders in prejudice of their brethrens liberties , or imposition on the consciences of others : but they that have taken it , or conceive they may take it , if imposed , do it , as being satisfied in their consciences by the foregoing arguments , or such like , that they do but what they may do lawfully without offence , and hope that it will fall out as it did in the business of the altar of ed , josh. 22. that a right intelligence of their fact will prevent any breach between them and others , and unite them more closely . object . 10. this acknowledgement of the kings supremacy in causes ecclesiastical hath been but of late , not before king henry the eighth and edward the sixth . answer . the title of head of the church of england , ( now altered into supreme governour over all persons ) though it were not assumed by the kings of england before henry the eighth , yet the power of supreme government in causes ecclesiastical , as saith bishop bramhal in his answer to militiere , pag. 111. the ancient kings of england ever exercised , not onely before the reformation , but before the norman conquest , as appeared by the acts of their great councils , by their statutes , and articles of the clergy , by so many laws of provision against the bishop of romes conferring ecclesiastical dignities and benefices upon foreigners , by so many sharp oppositions against the exactions and usurpations of the court of rome , by so many laws concerning the patronage of bishopricks , and investitures of bishops , by so many examples of churchmen punished by the civil magistrate . this power , though not this name , the christian emperors of old assumed to themselves , to convocate synods , to preside in synods , to confirm synods , to establish ecclesiastical laws , to receive appeals , to nominate bishops , to eject bishops , to suppress heresies , to compose ecclesiastical differences , in councils , out of councils , by themselves , by their delegates . all which is as clear in the history of the church , as if it were written with a beam of the sun . the sixth proposition is [ the jurisdictions , preeminences , priviledges , and authorities in that oath may be assisted and defended ] the jurisdictions , &c. meant i conceive to be expressed a little before the form of the oath in the statute of 1 eliz. cap. 1. of which the queens admonition saith , no other authority is challenged , than that was challenged and lately used by king henry the eighth , and edward the sixth , that is , under god , to have the soveraignty and rule over all manner of persons , born within her realms , dominions and countreys , of what estate either ecclesiastical or temporal soever they be , so as no other foreign power shall or ought to have any superiority over them . what was used in the days of henry the eighth , and edward the sixth , appears by the book of acts and monumens and statutes in their days , to wit , the rejecting the popes jurisdiction , appointing visitors , judging and deposing some bishops , commands to take down images , causing divine service to be in the english tongue , the bible in the english tongue to be in churches , with many other things of the like kinde . the promise to defend them is [ to our power ] whether by opposing the bringers in of a forreign power , especially the popes or by aiding the king in the right use of this authority , neither is the power granted which may not be lawfully used or exercised , nor is the abuse of it required to be defended . with this explication , the proposition is thus proved . that we may lawfully swear to assist and defend , which may lawfully be exercised , and may be of necessary use . this proposition needs not any further proof being of it self manifest . but all the jurisdictions , priviledges , preeminences and authorities meant in the oath according to the queens explication in her admonition , ratified in the proviso of the statute 5. eliz. may be lawfully exercised , and may be of necessary use , as appears by the recital of them and their use before specified : therefore we may lawfully swear to assist and defend them . the objection that is made against this is , that these jurisdictions , preeminences , priviledges , and authorities were the same that were taken from the pope and given to the king , and thereby papal power was conferred on him . to which i answer , the power ( saith hart conference with rainold , chap. 1. division 2. ) which we mean to the pope by this title of the supreme head is , that the government of the whole church throughout the world doth depend of him : in him doth lie the power of judging and determining all causes of faith , of ruling councils as president , and ratifying their decrees ; of ordering and confirming bishops and pastours ; of deciding causes brought him by appeals from all the coasts of the earth , of reconciling any that are excommunicate , of excommunicating , suspending or inflicting other censures and penalties on any that offend , yea , on princes and nations ; finally of all things of the like sort , for governing of the church , even whatsoever toucheth either preaching of doctrine or practising of discipline in the church of christ . now this immense power , as too heavy for the shoulders of a mortal man , and as not belonging to the kingly office at all in many parts of it , is disclaimed by the kings of england , as is before shewed , and not meant to be acknowledged in the oath . therefore , saith dr. john rainold confer. with hart , chap. 10. that which we take from the pope we give not to any mortal creature , and having by the reading of dr. nowels reproof of dormans proof of certain articles convinced hart the jesuite , that no more is meant by it then what august . saith epist. 50. that kings do serve gods as kings , if in their own realm they command good things , and forbid evil , not onely concerning the civil state of men , but the religion of god also : thus much he did subscribe to . out of all which i infer , that it was very presumptuously and unjustly made by mounsier de la militiere the crime of the kings of england , which god chastised by the late tragedy , that the authority which god gave the king in temporal matters was used by him for governing spiritual , in his tempting epistle to his majesty that now is , whom the lord preserve and direct in the mannaging of this power of so great concernment to so many millions of precious souls as are within his dominions . amen . finis . iehovah iireh: or, gods providence in delivering the godly. opened in two sermons in the citie of bristoll, on the day of publike thanksgiving in that citie, march 14. 1642. for the deliverance of that citie from the invasion without, and the plot of malignants within the city, intended to have been acted the tuesday night before. with a short narration of that bloody and abominable plot. preached by iohn tombes, b.d. it is this two and twentieth day of aprill, anno dom. 1643. ordered by the committee of the house of commons in parliament concerning printing, that this booke intituled, johovah jireh, or gods providence in delivering the godly, be printed. john white. tombes, john, 1603?-1676. this text is an enriched version of the tcp digital transcription a94736 of text in the english short title catalog (thomason e100_31). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end 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(eebo-tcp ; phase 1, no. a94736) transcribed from: (early english books online ; image set 155875) images scanned from microfilm: (thomason tracts ; 18:e100[31]) iehovah iireh: or, gods providence in delivering the godly. opened in two sermons in the citie of bristoll, on the day of publike thanksgiving in that citie, march 14. 1642. for the deliverance of that citie from the invasion without, and the plot of malignants within the city, intended to have been acted the tuesday night before. with a short narration of that bloody and abominable plot. preached by iohn tombes, b.d. it is this two and twentieth day of aprill, anno dom. 1643. ordered by the committee of the house of commons in parliament concerning printing, that this booke intituled, johovah jireh, or gods providence in delivering the godly, be printed. john white. tombes, john, 1603?-1676. england and wales. parliament. house of commons. aut [8], 24 p. printed by rich. cotes, for michael sparkes senior, london : 1643. annotation on thomason copy: "may. 8". reproduction of the original in the british library. eng bristol (england) -history -siege, 1643 -sermons -early works to 1800. great britain -history -civil war, 1642-1649 -early works to 1800. a94736 (thomason e100_31). civilwar no iehovah iireh: or, gods providence in delivering the godly.: opened in two sermons in the citie of bristoll, on the day of publike thanksgi tombes, john 1643 14307 13 15 0 0 0 0 20 c the rate of 20 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-05 tcp assigned for keying and markup 2007-05 aptara keyed and coded from proquest page images 2007-09 elspeth healey sampled and proofread 2007-09 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion iehovah iireh : or , gods providence in delivering the godly . opened in two sermons in the citie of bristoll , on the day of publike thanksgiving in that citie , march 14. 1642. for the deliverance of that citie from the invasion without , and the plot of malignants within the city , intended to have been acted the tuesday night before . with a short narration of that bloody and abominable plot . preached by iohn tombes , b. d. it is this two and twentieth day of aprill , anno dom. 1643. ordered by the committee of the house of commons in parliament concerning printing , that this booke intituled , johovah jireh , or gods providence in delivering the godly , be printed . john white . london printed by rich. cotes , for michael sparkes senior , 1643. to the noble and right worthy patriots , colonell nathaniel fiennes governour , colonell richard cole , colonell alexander popham , and to the rest of the worthy commanders , and souldiers in the city of bristoll . as it is a certaine truth , that no events happen without god , so it is most certaine that all events are ordered by gods wisedome to excellent purposes . the utmost and meet end of all gods actions is himselfe , that as all things are of him , and through him , so all things may bee to him , rom. 11. 36. the subordinate and nearer ends are many and various as the almighty sees conducible to his glory which is the utmost . and thus are wee to conceive that in the ordering of the present commotions of this land the lord hath sundry ends , whereby he will in fine shew himselfe great in counsell , though as yet we can hardly discerne whereto they tend . among many other ends he hath , these two seeme most apparent , the discovery of men , and the discovery of himselfe . for whereas on the one side the bloody minded papists , the proud sensuall libertines , the jugling deceitfull priests and prelats had gotten the reputation of honest men , and on the other side the sincere , zealous and faithfull christian suffered all indignities under the imputations of hypocrisie , covetousnesse , faction and such like calumnies ; now by these present tryalls the integrity , faithfulnesse and courage of the one , the hypocrisie , falsehood , and wickednesse of the other are made manifest . and whereas the frequency of prophane oathes , and atheisticall perjuries , the scorne of religion , derision of piety , and contempt of holinesse had worne out the apprehensions of god , and imboldned men to play with him as a contemptible name , god hath begun to discover himselfe , and yet further will in time appeare to be the great lord of hoasts , and the protector of his despised , and oppressed people . in reference to the later of these forenamed ends god hath vouchsafed to discover many plots , to give many deliverances , to doe great things in these few yeares last past for the vindicating of his owne name , the worth and innocency of his people ▪ and declaration of the malignitie of ungodly spirits . among which that which he did in preserving of this city in the late deliverance hereof is not the least , being in the apprehension of those that know all the circumstances and the concurrence of gods providence therein , a very remarkable & memorable thing . in the commemoration and acclamation thereof it pleased god that by the appointment of one of you i should have a part , having by gods providence bin driven hither for shelter against the unreasonable & impetuous violence of superstitious people enraged by the instigations of bloody minded papists , corrupt priests , and loose libertines . since which time i have been sollicited to publish these subitany meditations : though the matter deserves a more full discovery and an exacter commentary . neverthelesse that the remembrance hereof might not die , and that some light might bee added to them that seeke out gods workes as having pleasure therein , i have yeelded to their request . and forasmuch as the deliverance in the first place belonged to your selves as first destinated to slaughter , and my worke in the t●anksgiving proceeded from you , i have conceived it meetest to tender these sermons to you for your acceptance and use , praying the almighty still to preserve your persons and to direct your wayes for the publike good and your own salvation . in both which to serve you continueth yours in all humble observance , john tombes . a short narration of the late bloody and abominable conspiracy against the city of bristoll , as appeareth by the examination of the parties thereunto . 1642. amalignant and treacherous party within this city , having long endeavoured to bring in the forces of the enemy into this city , they hoped that they had gotten an opportunity to effect their designe on tuesday night last being the seventh of march , when by their invitation prince rupert having drawne a great party of horse and dragoones with some foote to durdum downe , within two miles of this citie , the evening before that night , these treacherous and bloody persons within the towne had framed a party to fall upon the backes of the guards , and to surprize them and cut them off , and to let in the enemy , who upon the ringing of two bells , viz s. iohns and s. michaels , were to give on upon the towne without , as the conspirators were to fall upon the guards within . the ringing of these two bells being a common signe unto them both within and without the towne . for the better effecting of this trayterous and wicked conspiracy , the chiefe heads thereof had that night assembled together in their houses those of their confederacy , with divers saylers and halliers with all sorts of armes , muskets , pistolls , swords , clubs , and barrells of old nayles to charge the ordnance withall after they had furprised them . and these severall companies under their severall leaders were to have fallen upon the severall courts of guards ; master robert yeomans ( who is the head of this conspiracy and pretendeth a commission from his majesty for what he hath done ) being to fall upon the maine guard , and master george butcher with his company was to have fallen upon the guard at froome gate , and to have opened it for the enemy to enter by : others no doubt had their parts to play , and the better to distinguish themselves from those that were destinated to destruction , those that were of their party had a word which was ( charles ) and certaine markes of white tape tied upon their breasts before , and their hats behind , and such as were to be spared within doores had certaine markes set upon the inside of their doores ; for the rest ( if we may believe the speeches of an officer amongst the enemies forces ) one of them was heard to say that prince rupert had commanded them to give no quarter , but to kill man , woman and child that had not those markes upon their persons and houses . and that at the same time that they were to fall into the towne , the saylers were to set the towne on fire in severall parts ; ( which is conceived should have been captaine boones part ) but god of his mercy delivered us from this dangerous and devillish conspiracy , by some notice that we had given unto us of their meeting at yeomans his house , about an houre or two before the plot was to have beene put in exeeution , which was to have been upon the ringing of the bells about one or two a clocke in the morning . having seized on master robert yeomans with his company , and after , butcher with his company , the necke of the plot being broken within the towne , the enemy without ( whose designe as it should seeme depended much upon it ) having showne themselves upon the downe the next morning after two or three shot of canons made against them from our worke upon brandon hill , they wheeled off , and so god put a hook into their nostrills , and turned them back againe : for which great mercy of his in delivering us from a dangerous invasion of the enemy without , and from a damnable conspiracy of some traytorous inhabitants within the city ; both this towne and the whole kingdome ( so far as it is concerned in the preservation of this city ) hath great cause to give thanks to almighty god , unto whom alone the glory thereof is due . this is a short narration of the late detestable and bloody plot against this city , whereof no doubt more hereafter will appeare , the matter being yet under examination , onely one writing which was found in robert yeomans his house , i thought fit to adde , which was as followeth . all inhabitants of the bridge , the high-street and cornestreete , keepe within your doores upon perill of your lives : all other inhabitants of this citie that stand for the king , the protestant religion and the liberties of this city , let them forthwith appeare at the high crosse with such armes as they have for the defence of their lives , their wives and children , and follow their leaders for the same defence . there was also a protestation taken amongst them to this effect , that they would oppose to the utmost of their power , all forces whatsoever that were , or should be amongst them , or that should come in without the consent of the king . iehovah iireh . 2 peter 2. 9. the lord knoweth how to deliver the godly out of temptation , and to reserve the unjust to the day of judgement to be punished . this passage containes two consectaries deduced from the 5 , 6 , 7. verses ; the apostle had advised christians to take heed unto the sure word of prophecy , chap. 1. vers . 19. as being a light shining in a darke place , not from a private delivery by the will of man , but by the motion of the holy ghost , vers . 20 , 21. withall he foretells , chap. 2. 1. that as there had been false prophets among the people , so there should be false teachers among them , whose practise he declares , vers . 1 , 2 , 3. and their judgement , vers . 3. which he confirmes by three instances . 1 of gods not sparing the angels that sinned , ver. 4. 2 his bringing in the flood upon the world of ungodly , but saving noah a preacher of righteousnesse , vers . 5. 3 his overthrow of sodom and gomorrah , and delivering just lot , vers . 6 , 7. from these instances he inferres by an induction two rules to be observed in the course of gods proceedings . first , that he knoweth how to deliver the godly out of temptation . secondly , that he knoweth how to reserve the unjust to the day of judgement to be punished . the particle [ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , for if ] vers . 4. shewes these instances to be brought as a medium to prove a conclusion , and the argument is thus . if god even then when he cast the angels that sinned downe to hell , yet preserved the guiltlesse angels , and even then when he brought the deluge on the wicked world , saved noah a preacher of righteousnesse , and even then when he overthrew sodom and gomorrah , delivered just lot , & sic in caeteris , then it followes as in my text , the lord knoweth how to deliver the godly out of temptation , &c. the former of these two consectaries i have chosen this day to insist on , being a day set apart for the commemoration of a late deliverance of this city from a blood , and abominable conspiracy within it , wherein god hath added one more memorable instance to verifie this rule of saint peter , the lord knoweth how to deliver the godly out of temptation . two conclusions may from hence be gathered . first , that the godly while they live among unjust men upon the earth be in temptation . deliverance from temptation presupposeth a being in temptation . secondly , that god knowes how to deliver them though they know not ; noah and lot knew not how they should be delivered , but god knew how to do it . to confirme the former of these we need not many scriptures , it being proved by continuall experience , yet i shall produce some , luk. 22. 28. our lord christ saith of himselfe , yee are they which have continued with me in my temptations . our lord christ when he lived on earth , was in continuall temptations , and what was christs estate is the estate of all christians comformably ; saint paul of himselfe , act. 20. 19. saith , that he served the lord with all humility of mind , and with many teares and temptations which befell him by the lying in waite of the jewes , and heb. 11. 37. among other things that befell the saints it is said they were tempted . temptation then is one of those things that are the lot of the godly . i shall endeavour to open this truth , by inquiring ; first , who are to be accounted godly ; secondly , what temptation they are under ; thirdly , why it is so with them ? in answer to the first we may take notice that the word we translate godly in grecke {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is as much as in english right worshippers . so they that be right worshippers are godly persons ; the etymology fitly expresseth the thing : now by worship is meant the honour and service that is done unto a god . for godlinesse implies religious service , and all that religious service we performe to any thing under the notion of a god , that is worship : and it is mediate , or immediate ; mediate service is that which is directed to man , yet by reason of respect unto god . for this is a cleare truth , that even all the duties of righteousnesse we performe to men , if they be done in obedience to god , they are part of his service and worship , not in respect of the matter wherein , but in respect of the motive by which they are performed . thus when a servant doth discharge his duty faithfully to his master as doing the will of god from the heart , hee is said to doe service to the lord , ephes. 6. 5 , 6 , 7. colos. 3. 24. every servant that obeyes his master , every child that honours his father , every souldier that obeyes his commander out of conscience to god , not for wages , portion , applause or the like respects onely , therein hee worships god . immediate worship is that which is directed onely to god . and this hath by use engrossed the name of worship . now when this is not right worship , though men bee never so devout in it , yet they are not godly persons : when the priests of baal called on the name of baal from morning even till noone , saying , o baal heare us , though they cryed aloud and cut themselves after their manner with knives and lances till the blood gushed out upon them , 1 kings 18. 26. 28. yet there was no godlinesse in all this . in like manner though the papists and other superstitious persons are very devout in their way , spend much time in prayer after their manner , fast often , and doe many laborious works for satisfaction of their sinnes , yet because they worship not god aright they are not godly persons . if it be then asked who are they that are right worshippers ? i answer . to right worshipping these things are requisite . first , they that are right worshippers worship onely the true god ; whosoever he be that gives religious worship of any sort to any other besides the lord jehovah , whether it be inward worship of the soule , as trusting in it , loving it , fearing it , magnifying and extolling of it in their hearts , or outward worship , as by gesture of the body , kneeling , falling downe before it , bowing , lifting up the hands or eyes , kissing , or by offering of gifts , bringing oblation , incense , sacrifice , first fruits , tithes , or by swearing by them , praying to them , making vowes to them , blessing them , singing hymnes in their praise , consecrating temples , making priests , keeping holy dayes to them , ( for all these are religious worship ) whosoever i say gives any or more of these or any other sort of religious worship not mentioned to any besides the true god , is an idolater , and therefore not a right worshipper ; for this is the true definition of an idolater : whosoever gives divine worship to a creature is an idolater : as may be gathered from the apostles description of idolaters , rom. 1. 25. where it is charged upon them that they changed the truth of god , that is , the invisible power and majesty of god , which they knew by the things that are made , vers . 18 , 19 , 20 , 21. into a lie , that is , into a lying resemblance , and worshipped and served the creature , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} more then the creator , so our last translation hath it , but the better and true reading is , besides the creator . for it is plaine by the words , vers . 23. that they changed the glory of the incorruptible god into an image made like to corruptible man , and vers . 25. that they changed the truth of god into a lie , and therefore they worshipped the creature more then the creator : but this was their idolatry that they worshipped the creator by a lying resemblance , and so worshipped the creature besides the creator . so then this is the first note of a right worshipper , that hee worships with religious worship none but jehovah the true god . secondly , they that are right worshippers as they worship onely the true god , so they direct this worship only by the true mediatour , which is jesus christ the son of god . he onely is a right worshipper , that worships god in christ , whosoever he be that makes any other mediator unto god , let him be called mediator of redemption or of intercession , it is against the true worshipping of god , and an high violation of the glory of jesus christ . for as the apostle tells us , 1 tim. 2. 5. there is one god and one mediator betweene god and man , even the man christ jesus ; no more mediators are acknowledged by the apostle , then there be gods . to us there is but one god the father , of whom are all things , and we in him , and one lord jesus christ , by whom are all things , and we in him , 1 cor. 8. 6. therefore the true worshippers are described to be such as rejoyce in christ jesus , phil. 3. 3. that glory in him as their lord and mediator . thirdly , they that are right worshippers , worship the true god by the true mediator according to the true rule , that is , they worship the true god according to his owne prescription , and appointment , not according to mens devices and inventions . for as our saviour tells us , matth. 15. 9. in vaine doe they worship god , who teach for doctrines the commandements of men . hee that shall goe as far as hierusalem to visit christs sepulchre , that shall sprinkle himselfe with holy water , keepe reliques of saints , observe old customes of former christians , abstaine from eating flesh , if he could keepe all the traditions of men , not faile in any point of ceremony , and thereby thinke to please god as if hee did him honour , thereby shall not onely misse of his end , but also instead thereof provoke the wrath of god against himselfe through his superstition . let all superstitious persons who are very devout in their way , know this for a certaine truth , that god doth not esteeme them as godly persons , because they are not right worshippers of god . the godly have the law of god in their heart , psal. 37. 31. and according to it , endeavour to walke in all duties of his worship . fourthly , right worshippers worship god for a right end , that they may honour him and exalt him in their soules , and give him glory . the pharisees matth. 6. 5. prayed to god , gave almes , and no doubt also brought their sacrifices to gods altar , yet neverthelesse they were adjudged hypocrites , because they did these things that they might bee seene of men . and the same censure belongs to all others that shall pray , preach , heare , or performe any other duty of gods worship that they may gaine a name of religious persons , and not chiefely for the glory of god that his name may be sanctified , whosoever misseth the right end of worship , loseth the title of a godly man . fiftly , right worshippers worship god from a right principle . two principles of our worship are necessary that our worship be right . first , the spirit of god ; no man can worship the lord in truth , unlesse the spirit of god dwell and act in him , 1 cor. 12. 3. no man can say that jesus is the lord but by the holy ghost . secondly , a right faith , without which a man cannot worship truely , for the doctrine of our lord jesus is the doctrine which is according to godlinesse , 1 tim. 6. 3. the mystery of godlinesse , 1 tim. 3. 16. the faith of gods elect , the acknowledging of the truth , which is after godlinesse , tit. 1. 1. whence i inferre that to godlinesse is requisite an acknowledgement of the truth , and that onely the true faith is that which begets godlinesse . wherefore all hereticall persons that hold falsehoods against the fundamentall truths of the gospell cannot be right worshippers ; a corrupt faith doth beget a corrupt worship . sixtly , right worshippers must worship god with right affection . they that worship god truely must worship god in spirit and truth , joh. 4. 23 , 24. we are the circumcision which worship god in the spirit , phil. 3. 3. that is , that worship god , not onely with the outward man , but also in the inward man , with knowledge , love , zeale , reverence , obedience , &c. secondly , these godly persons you heare are under temptations . temptation is as much as tryall . by temptations are meant sinfull and evill practises , and that both as sinfull and harmefull . for the conclusion being drawne from the instances before , vers . 5 , 6 , 7. it is to be conceived that the temptation that god knoweth how to deliver from , is the same with which noah and lot were exercised . now lot was exercised with the evill practises of the sodomites as they were sinfull , that righteous man dwelling amongst them , in seeing & hearing vexed his righteous soule from day to day with their unlawfull deeds , vers . 8. in like manner noah was tried by the corrupt doings of the old world . the sinfull and impure actions of evill men are temptations to the godly that live among them . likewise lot was exercised with their evill practises as they were harmefull . so you may reade gen. 19. 4. 9. that the sodomites compassed lots house , and would have broken in upon him , and violated the strangers that came into his house . and accordingly , to deliver from temptation , is not onely to deliver from the infection of sin , but also to deliver from mischievous massacres , violations , breaking open of houses , spoyling , persecution , combinations , reproaches , taunts and all other injurious usages godly men are in danger to meete with . now these are called temptations . first , partly because they are provocations to sin , for a man that lives among wicked men is not onely by example provoked to imitate them , but also by continuall and incessant molestations , driven to doe as they doe , for their owne ease , quiet , and security , and drawne by their flatteries , and wiles to comply with them , and thereby tempted . secondly , partly because they are exercises of patience , and constancy whereby the strength and stedfastnesse of beleevers is tryed . now for the reasons hereof . first , the first is from the innate hatred and malice that is in the heart of all unrighteous men towards the godly . there is a venomous malignity in the heart of wicked men towards the godly , be they as neere to them as the wife in the bosome , or the childe that is the fruite of their loynes : though it may be smothered a while in the heart , yet it lurkes in the heart , and will flame forth when that which covers it is removed , and some occasion bring it forth into act . thus our saviour informes his disciples , joh. 15. 19. if yee were of the world the world would love his owne : but because ye are not of the world , but i have chosen you out of the world , therefore the world hateth y●u . and after him saint john 1. epist. 3. 13. marvell not my brethren if the world hate you . even as there is a naturall antipathy between some beasts , as a wolfe will worry and devoure a lambe , though it lye downe quietly by it , so there is a secret antipathy betweene an ungodly and a godly person , though never so willing to live in peace . hence it is a sport to them to doe mischiefe , a contentfull thing to vex them . if they heare evill of them , they will beleeve and divulge it ; if they have ascoffe to flout them with , they will vent it ; if they have a desire to harme them , they will practise it . and that they hate them because they are godly , appeares by the falshood of their pretences for their hatred . they pretend they hate them for censuring them , sometimes for faction , turbulency , sedition , sometimes for hypocrisie and such like pretences . and yet who more censorious , factious , turbulent , seditious , fals-hearted than themselves ? or whom doe they favour more than such persons ? doubtlesse if the godly were such , they would love them as being like themselves . search the matter to the bottome , and it will appeare that these are but colours to cloke their hatred with from the eyes of men . it appeares by the universality of their hatred to godly persons . if their hatred were particular to some , it might be surmised it came from some particular cause of difference . but experience shewes it to be generall , their spirits are imbittered against those that they never had any dealing with , their hearts rise against those they never saw , if they heare or conceive them to be precisians , puritans , round-heads , or if there be any other appellation by which they denominate godly persons . though the same persons were delightfull to them before , though they were esteemed & praysed by them , yet when once they begin to be godly they loath them , vilifie them , abuse them . it appeares further , in that they hate them notwithstanding neare relations , by reason of which nature teacheth them to love them . an unrighteous father or mother will not brooke a righteous child , an idolatrous , husband will not agree with an holy wife : they that agree not in the true worship of the same god , cannot agree among themselves . besides this hatred is implacable , without mercy : there must be no favour shewed to a puritan , when a papist , a drunkard , a thiefe , a wandring rogue shall finde favour , come off easily in any tryall , be remitted any wrong ; but no plea , no intercession , no deprecation shall prevaile to save a godly person from the extremity of oppression . secondly , ungodly men are of unquiet spirits , they are like satan that never rests , matth. 12. 43. the wicked , saith the prophet , isay 57. 20. are like the troubled sea , when it cannot rest , whose waters cast up mire and dirt . they are still surmising some evill , or inventing some evill , or speaking some evill of them , or acting some evill against them . it is wages enough for them to doe hurt to godly men , though they hazard life , estate , credit , and their soules too , yet they are furiously carried to doe them mischiefe , come say they , jer. 18. 18. let us devise devises against jeremiah ; come let us smite him with the tongue . they devise mischiefe on their beds ; they set themselves in a way that is not good : they ab●erre not evill , psal. 36. 4. they sleepe not except they have done mischiefe , and their sleepe is taken away unlesse they cause some to fall , prov. 4. 16. thirdly , they be injurious . the best of them , saith the prophet , is a briar ; the most upright is sharper then a thorne hedge , micah 7. 4. take the best , that is , the most civill , ingenuous , regular , of unregenerate men , superstitious people , carnall worldlings , lukewarme formalists , they cannot brooke a zealous religious person , if they cannot wound deadly they will scratch and teare their flesh , if they cannot bite , they will barke and snarle at them . fourthly , they are proud , high conceited of themselves : but the godly are of no account in their eyes ; they conceive themselves gyants , godly men as pygmees ; now pride begets disdaine , and insolent behaviour . when pride compasseth them about as a chaine , violence covereth them as a garment , psal. 73. 6. when pride is in the heart there will bee spurning and trampling upon with feet . lastly , ungodly men are acted by satan , ephes. 22. he is the spirit that worketh in the children of disobedience . and they that are ruled by satan must needs doe what hurt they can to godly persons . when the devill entred into judas his heart he could not stay but goes out presently about his worke of betraying his master , john 13. 27. no sooner have they a commission from satan , but they are presently ready to execute it . and therefore it cannot bee but that while the godly live among the unjust they should be under temptations . applic. for application of this truth , we may be informed in the reason of the present mischievous carriage of unjust men towards the godly , why they now tempt them , not onely by perswasions to sinne with them , but also by scorning , contemning and injurious dealing , yea and ( as the present experience proves it true ) by mischievous plots to destroy them , and to root them out of the land of the living : the late example of their practises , which occasioned this dayes solemnity is a most remarkable instance of the malignity of spirit that is in the hearts of wicked men against godly persons . what the plot was you have heard from the relation read to you . i hope you thereby sufficiently apprehend the certainty and manner of it from their owne confessions , the mischievousnesse of it , how great it would have beene , if it had taken effect : and by something in the relation , as the securing of some persons and houses by privy markes , who were like themselves , and the destinating of others to a panolethrie , it appeares that it was carried with a hatred and enmity against godly persons , whom they have branded with the name of round-heads . i deny not but it hath beene alleadged , that the reason of this plot was loyalty to the king , that they might expell out of the citie , those that rebell against him , and admit his forces into it : concerning this matter it is needfull something be spoken . the constant protestation of the commanders and souldiers here is , that they will maintaine to the utmost of their power with their life and fortunes the kings majesties royall person , honour and estate . if any shall keepe this citie against the king , undoubtedly that person should be made an example by some heavy end . i hope none here have any such thoughts or purposes ; but that their ends are right to protect it for the king , and not against the king . but it will be said , how can that be , sith it is against his will ? his command is to the contrary ? concerning this , thus much is said , that even by the judgement of those persons against whom lies no exception it hath been granted , that sometimes it may not bee rebellion to resist the personall will and command of the king . i will alleadge three instances . the first out of a booke intituled the true difference betweene christian subjection and antichristian rebellion , composed by thomas bilson afterwards bishop of winchester , and in great power at court in king james his dayes , dedicated to queene elizabeth , and for ought can be gathered by the frequent printing of it , and the preferment of the author adjudged orthodox . in it there are these words . if a prince should goe about to subject his kingdome to a forraine realme , or change the forme of the commonwealth from imperie to tyranny or neglect the lawes established by common consent of prince and people to execute his owne pleasure : in these , and other cases which might be named , if the nobles and commons joyne together to defend their ancient , and accustomed liberty , regiment and lawes , they may not well be accounted rebels . and a little after . as i said then , so i say now , the law of god giveth no man leave to resist his prince : but i never said that kingdomes and common-wealths might not proportion their states as they thought best by their publike lawes , which afterward the princes themselves may not violate . by superiour powers ordained of god wee understand not onely princes , but all politicke states and regiments , somewhere the people , somewhere the nobles having the same interest to the sword that princes have in their kingdomes . and in kingdomes where princes beare rule by the sword , we doe not meane the princes private will against his lawes : but his precept derived from his lawes , and agreeing with his lawes : which though it be wicked , yet may it not be resisted of any subject with armed violence . marry when princes offer their subjects not justice ; but force : and despise all lawes to practise their lusts ; not every , nor any private man may take the sword to redresse the prince : but if the lawes of the land appoint the nobles as next to the king to assist him in doing right , and with-hold him from doing wrong , then bee they licensed by mans law , and so not prohibited by gods to interpose themselves for the safeguard of equity and innocency and by all lawfull and needfull meanes to procure the prince to be reformed : but in no case deprived where the scepter is inherited . the second instance is in king james , who in his answer to cardinall peron his oration to the three estates of france , speakes of the protestants in france , who had sundry times in the dayes of francis the second , charles the ninth , and henry the third , kings of france , taken up armes against the oppression of the guisian faction at court maintained by those kings , as of the kings best subjects , and that their civill warres was not taking up armes against their king , it was but standing on their guard ; which the event proved to be true . the third instance is the act of parliament confirming the treaty with the scots commissioners passed by our present king this very parliament , in which it was enacted , that the scots covenanters who had seized on edenborough castle , raised an army in scotland against the kings will , and entred england therewith , were neverthelesse on september 7. 1641. to bee declared in all churches of this kingdome of england no rebells : from which also they were acquitted by our present king in their parliament of scotland . but it will bee said , that though things are carried never so violently or unjustly , yet christians are taught to suffer , not to resist . answ. it is true , wee may not resist authority ; but suffer under it , though proceeding unjustly . we are forbidden to resist not only the supreame , but also the meanest person in authority proceeding according to authority , that is , in a way of law judicially , though the proceedings be unjust , yet while the proceedings are according to authority , there is no resistance allowed but by suffering . but if so be that the proceeding be by meere violence , spoyling men of their goods , destroying , restrayning their persons without any legall charge , surely gods law hath not debarred men of the use of the law of nature , which directs a man to defend though not to revenge himselfe against violence ; suppose a prince should take with him a company of robbers and cut-throates , and set upon a subject by the high way , i would have it considered whether a traveller might not defend his person and goods : and in like manner may it be said concerning breaking into a mans house . though davids heart smote him when he cut off the lap of sauls garment , yet we reade not that he repented his gathering a band of men to him , his getting into strong holds for defence of himselfe against saul . if there were now any that had a hand in this wicked plot here present , i would speake to them by way of expostulation . what have the godly done , or what do they that there should bee such devices against them ? if it be said they are factious , and disturbe the land by their faction ; i would further know what is their faction ? doe they make a side or party to engrosse wealth , honour or secular power to themselves ? they strive much you will say to prevaile ; true , they strive , but for whom ? for themselves , or for god ? what is it they are earnest for ? is it not for a necessary reformation ? is it not that the holy ordinances of christ may bee kept from prophanation by the promiscuous admittance of all forts of open ungodly persons , drunkards , swearers , &c. unto them ? is it not that those inventions of men which are by many thought parts of gods worship , without which gods service is not well performed , and consequently superstitious in their use , may be removed ? is it not that gods worship may be reduced from a meere empty formality by saying prayers , & reading out of a book , to a lively & fruitful performing therof ? is it not that in stead of a swarm of ignorant ministers , that have not knowledge or skill to teach the principles of christian religion , of licentious , and lewd ministers that by their evill life are a shame to our religion , of meere worldlings , of proud ambitious ministers that seeke their owne things , and not the things of jesus christ , of corrupt ministers that are corrupt in their opinions , as in the doctrine of grace , christs presence in the eucharist , &c. there may be placed over the church of christ godly , able , painefull , orthodox ministers that may guide the people of god into the way of peace ? it it not that in stead of that kinde of discipline which all the world knowes hath beene used onely to draw mony out of mens purses , to oppresse godly persons , and holy exercises tending to promote knowledge and pietie under pretence of conventicles , to domineere and lord it over gods heritage , there might be a right way of discipline set up , tending to the right ordering and furthering of gods worship ? is it not that in stead of the increase of popery and the masse ( which are likely in time unlesse prevented to overgrow true religion ) preaching of christ may be promoted ? if this be their faction , so farre as i can conceive it is a faction for god , and they that ayme at their oppression for this cause , aime at the oppression of godlinesse and godly persons . secondly , wee may hence learne that they doe ill provide for their peace , that doe favour such unrighteous persons . if yee aske who doe so ? i answer ; first , they that choose to dwell neare them for worldly advantages : this was lots sinne and folly , gen. 13. 10 , 11 , 12 , 13. who chose his habitation in sodom , because it had a pleasant and fruitfull situatuation , though the inhabitants were exceeding wicked before the lord . yee know how ill he sped by going to sodom , thinking to get more wealth he lost all . secondly , those that make marriages , leagues and bonds of amitie with them . usually such persons finde their marriages to be their misery , their friendship to be their snare . they that were mingled among the heathen learned their workes , and they became a snare to them , psal. 106. 35 , 36. jehosaphat his joyning in affinitie with ahabs house occasioned the breaking of his ships , the corrupting of his family , and the destruction of many of his posterity . thirdly , those that connive , bolster up , plead for such men , it is usuall with god to make them a vexation in the conclusion to those that have upheld and pleaded for them . fourthly , those that commit power to them by choosing them to be magistrates and officers of trust ; they that put into imployment malignant spirits against the godly , must look to have a temptation and a snare by them . thirdly , it should warne us to take heed of unnecessary societie , with unjust and ungodly men : we are commanded not to be unequally yoaked with unbelevers , 2 corinth . 6. 14. there must bee a separation from them , vers. 17. i cannot now examine the severall sorts and cases of separation both civill and ecclesiasticall . this in the generall may be said , he that heeds not to avoyd societie with ungodly men which is not needfull , doth certainly cast himselfe into temptation . fourthly , it should warne us how we deale with such kind of men when we are necessitated to have any thing to doe with them . it was the saying of david in his cygnea cantio , his last words , 2 sam. 23. 6. 7. but the sonnes of belial shall be all of them as thor●es thrust away , because they cannot be taken with hands . but the man that shall touch them must be fenced with iron , and the staffe of a speare . he that must have to doe with wicked men had need be fenced with iron . if you aske how ? i answer . 1. be armed as lot was , with the spirit of mourning , ye must mourne for their sinnes as lot did here , 2 pet. 2. 8. that righteous man dwelling among them in hearing and seeing vexed his righteous soule from day to day with their unlawfull deeds . if yee must be in their company , yet yee must not delight in their company : if yee doe , it is a signe yee are of the same disposition with them . there is sometimes a necessitie of their company by reason of naturall relation , neighbourhood , trading ; but there is a greater necessity that we mourne for their swearing , scoffing , lying , prophane speeches which we cannot remedy . 2. take heed of trusting them or hearkning to them , make them not of thy privie counsell , unlesse thou wouldst be betrayed by them . it is the prophet micah his use , mic. 7. 4 , 5. because the best of them is a briar , trust not in a friend , put yee not confidence in a guide , keepe the doores of thy mouth from her that lieth in thy bosome . and the prophet jeremiah , chap. 9. 4. take yee heed every one of his neighbour , and trust yee not in any brother ; for every brother will utterly supplant , and every neighbour will walke with slanders . 3. thou must be wise in speaking to them , psal. 39. 1. i will keepe my mouth with a bridle , saith david , while the wicked is before me , when wee are in the company of evill men we have need looke to the motions of our tongues . 4. get patience , and meekenesse in bearing their injuries and reproaches . in such company thou shalt meete with temptations , and therefore shouldst be fitted to encounter with them . 5. be wise how thou doe reprove them : though reproofe bee a duty , yet it must bee well managed ; our saviours direction is , matthew 7. 6. give not holy things unto the dogs , neither cast pearles before swine lest they trample them under their feet , and turne againe and rend you . 6. endeavour by all good meanes to convert them . take heed of complying with them in their wayes , under pretence of turning them . that 's the ready way for them to glory and insult over thee and to harden themselves . but bee thou as a light shining before them to convince them , philippians 2. 15. 7. if wee cannot convert them , yet let us endeavour to restraine them by our authority , prayers and power with them . fiftly , it should admonish us to prepare our selves for these temptations : while yee live on earth yee shall not live in a heaven of saints , but in a world of ungodly men , and therefore make account of temptations and fit your selves for them ; yee that be here of this citie because god hath given you deliverance now , doe not grow secure , but thinke ye may have more trialls . remember the spirit of wicked men is restlesse , though they misse in one plot they will attempt another ; according to the spirit by which they are guided , as satan goes about seeking whom hee may devoure , so doe wicked men his agents . sixtly and lastly , herein is manifested the gratious providence of god for the godly , that though they are under temptations , yet they are delivered from them , though they walke among snares , though they are placed as christ saith as sheepe in the midst of wolves , a few weake sheepe in the middest of a great multitude of ravening wolves , yet the church is preserved , this is gods work ; so it was at this time in this city , a small company of godly persons preserved from a great number of malignant spirits within and without it : o let us admire the goodnesse of our god herein . it is the businesse of this day : doe it fully , let your spirits be raised up in admiration of gods care and working for his people . let your hearts and tongues magnifie god , and say , great is the lord , and great are his workes ▪ and great deliverances giveth he unto his people . happy o people saved by the lord . happy are they that be in such a case : yea rather happy are they that have the lord for their god . 2 pet. 2. 9. the lord knoweth how to deliver the godly out of temptation , and to reserve the unjust unto the day of judgement to be punished . wee have considered in the morning the estate of the godly in respect of unjust men among whom they live : they are under temptation . we are now to consider their estate in respect of gods care and aspect to them . the lord knoweth how to deliver them . the truth emergent from hence is this . though it be that the godly while they live among unjust men be in temptation : yet god knowes how to deliver them . this is the expresse assertion of the text . the lord knoweth how to deliver the godly out of temptation . the phrase [ the lord knoweth ] imports both care , providence , and vigilancy to deliver , and also skill and wisdome how to contrive it , and consequently , certainty of deliverance . to like purpose are many other places of holy scripture , psal. 9. 9. the lord also will be a refuge for the oppressed , a refuge in times of trouble , psal. 33. 18. behold the eye of the lord is upon them that feare him : upon them that hope in his mercy , to deliver their soule from death . to make this truth a little more explicate , we are to consider , that this skill , vigilancy and providence of god in delivering the godly out of temptation , first , hath reference to divers sorts of deliverance . there are divers kinds of deliverance , and divers degrees in those kindes . there is a deliverance of the soule from the wrath of god . jesus that delivereth from the wrath to come , 1 thess. 1. 10. a deliverance from the power and guilt of sinne , from the anguish and horrour of conscience , from desertion and apostasy . there are deliverances of the body , of the naturall life , from death , from teares , from sicknesse , from wants , from danger . the lord knowes how to accommodate his deliverance , to give deliverance according to what kind & degree he thinks meet . sometimes god delivers from death , psa. 116. 8. thou hast delivered my soule from death . sometimes by death , isa. 57. 1. the righteous perisheth and no man layeth it to heart ; and mercifull men are taken away , none considering that the righteous is taken away from the evill to come . see , the lord knowes sundry wayes of deliverance , not onely by keeping them from the hands of unjust men , but sometimes by letting them fall into their hands . secondly , it hath reference to the persons delivered . sometimes the lord delivers many , sometimes few , sometimes whole cities and people , sometimes a small remnant in them , rom. 9. 27. isa. 10. 22. though the number of the children of israel be as the sand of the sea , a remnant shall be saved : though there be great multitudes of men , yet a few shall be delivered . thirdly , it hath reference to the meanes of deliverance . sometimes the lord delivers by a visible power , sometimes the lord delivers by an invisible working , sometimes god delivers by putting a meere fancy into the mind of the enemy , somtimes by a reall accident unthought of : 1 sam. 23. 26 , 27. saul and his men , had encompassed david and his men round about to take him . but there came a messenger unto saul , saying , haste thee and come : for the philistines have invaded the land . wherefore saul returned from pursuing after david , and went against the philistines . sometimes the lord delivers by an angell , sometimes by men . that which the prophet speaketh , isa. 28. 29. is true of the meanes of deliverance . this also commeth forth from the lord of hoasts , who is wonderfull in counsell , and excellent in working . that we least dreame of , is oft times the meanes of deliverance ; that which we most hoped in , is oft times most unprofitable to us . fourthly , it hath reference to the case of the persons delivered . sometimes the unjust persons be many , strong , cunning , active , malicious : on the other side , the persons delivered are few , weake , distracted ▪ fearefull , simple , yet notwithstanding the lord knowes how to deliver them . even these poore ones are preserved , and those strong , cunning and active men misse of their prey ▪ fifthly , it hath reference to the time of delivery . gods skill , vigilancy , and providence is clearely seene , in the season and opportunity of deliverance , isa. 64. 3. then didst terrible things which we looked not for : when the case of persons rescued is in appearance hopelesse , yet the lord knowes how to deliver even then . sixthly , it hath reference to the fruits and consequent of the deliverance . there is a deliverance which is but incompleate : persons are delivered from one judgement , but reserved to another . the king of sodom was delivered from the kings that came against him , but reserved to fire and brimstone . sometimes god gives a compleat deliverance that procures a continued peace . jehoshaphat was delivered from the invasion of the moabites , and the fruite of it was , the realme was quiet : for his god gave him rest round about , 2 chron. 20. 30. sometimes god gives a deliverance which ends in triumph and glory ; sometimes a deliverance which leads to more temptations . god it may be gives a deliverance to shew what he would doe if wee would cleave to him : but because of our forgetfulnesse of god , our not rendring againe according to his mercy , we may be delivered from one conspiracy so as to fall into another , from one evill so as to be reserved to a greater . the reasons why god doth thus providently and skilfully deliver the godly out of temptation are ; first , because of his promise , god hath ingaged his word for the deliverance of his people , psal. 50. 15. i will deliver thee , and thou shalt glorifie mee . secondly , because they pray to him : in the same place he saith , call upon me in the day of trouble , and i will deliver thee . god will not be wanting to the prayer of the poore destitute , he will heare their cry . though it be that proud atheisticall persons make no reckoning of prayer , as if it could doe any thing for deliverance , yet sure prayer is a mighty engine with god , it is of singular force for deliverance . the effectuall servent prayer of the righteous avayleth much , jam. 5. 16. thirdly , because of his love ▪ for that makes him imploy his wisedome and power for the deliverance of the godly , deut. 33. 3. yea hee loved the people ; all his saints are in thine hand . because they reciprocally love god , and are tempted for his sake . for thy sake we are killed all the day long and counted as sheepe for the slaughter , psal. 44. 22. therefore he must needs favour their cause , and be engaged in point of honour to deliver them , psal. 91. 14. because he hath set his love upon me , therefore will i deliver him . a good master will not suffer his servant to miscarry for his fidelitie in doing his businesse . surely god that is the best master , who hath farre more goodnesse then all the creatures , will not faile to protect and rescue his servants , his children , that are in danger for his sake . besides it concernes god to shew himselfe just , in righting the innocent , that he may make good his title , the god of judgement . the lord knoweth the way of the righteous , psal. 1. 6. and therefore is by his righteousnesse bound to helpe them . fiftly , the rage of the enemies is a sufficient reason for god to deliver his people , and to imploy his providence and power for their rescue ▪ deut. 32. 27. saith god , i would make the remembrance of them to cease from among men , were it not that i feared the wrath of the enemy lest their aduersaries should behave themselves strangely . the lord intends to use wicked men as his rod often times to scourge the godly : but he intends they should correct them , not destroy them , he would not have them altogether unpunished yet corrected in measure : hee would not have them lost though chastised . therefore hee gives deliverance at last though the enemy rage much ; the rod of the wicked shall not rest upon the let of the righteous : lest the righteous put forth their hand unto iniquity , psal. 125. 3. because he knowes the enemy is implacable , unmercifull , knowes not how to put bounds to his rage , but acts in his fury ad extremum virium , to the utmost of his power , therefore god sets bounds to his rage and curbs his fury , psal. 76. 10. surely the wrath of man shall praise thee : the remainder of wrath shalt thou restraine . sixtly , the presumption and boasting of the enemy is a great motive to god to deliver his people . thus the psalmist urgeth god to remember the reproach of the enemy , the voyce of the enemy , psal. 74. 18. 23. because they conspire together , they say , come let us destroy them all together , let us out them off from being a nation , that the name of israel may be no more in remembrance , psal. 83. 4. they say let us persecute and take him , there is none to deliver him , they magnifie their owne power , they deride the poore godly man , as if there were no helpe for him in god , they promise to themselves satisfaction of their rage , malice , covetousnesse , therefore god will disappoint them . because of senacheribs blasphemy and reproach god delivered hezekiah and hierusalem . because thy rage against me , and thy tumult is come up into mine eares : therefore will i put my hooke into thy nose , and my bridle in thy lips , & i will turne thee backe by the way by which thou camest , saith god , isa. 37. 29. not onely by reason of the cries of the oppressed , but also by reason of the bragges of proud tongues that have said , we will prevaile , who is lord over us ? therefore saith god , i will arise , and set him in safety from him that p●…ffeth at him , psal. 12. v. 5. applic. for application . first , this may serve to abate the presumption and boasting of unrighteous men in their practises against the godly . it is usuall with ungodly persons when they have hatched a plot , when they have gathered a power , to insnare and crush the godly to promise themselves certainty of prevayling because of their cunning , confederacy , secrecy : because they conceive the godly have no power , or no wit to withstand them . and therefore in the laying of all their plots , in the pursuing of all their designes they make god as a cipher , and vilifie godly persons , as if they were a contemptible poore nothing . and all is because they have no acquaintance with this truth that god knowes how to deliver the godly out of temptation . wherefore they vaunt and boast themselves : all their speech is of their great multitude , great partie , strong power , good commanders , wealthy men , cunning plotters , firme union , these and such like things they glory in . senacherib makes no other account but to take jerusalem by reason of his multitude of chariots and horsemen , sends word to hezekiah by rabshakeh to this purpose . thinkest thou that thou shalt be delivered out of my hands ? i will give thee two thousand horses if thou be able on thy part to set riders upon them . as if he had said , thou hast so few men as not to bee able to furnish two thousand horses with able riders , and how then canst thou stand against me who bring into the field hundreds of thousands ? the same thought is in other ungodly persons , they make no account but to prevaile and carry the day because of their multitude and confederacie . god is secluded from their thoughts , as if he were but a looker on that did nothing . but as we use to say , they that reckon without their host must reckon againe : they that reckon without god make up an easie reckoning , but a foolish one : they please themselves in a vaine presumption which cannot hold . experience might enforme them , that when men presume most , they faile most , and that gods people are then nearest to deliverance when they are in appearance in the most hopelesse condition ; the reasons hereof are evident . god knowes how to deliver when man doth not , and when men say there is no helpe for him in his god , then it is that god doth most certainly appeare with deliverance . out then with all these atheisticall thoughts , as if the godly and their cause were lost , when forces faile , enemies grow potent , and are many in number . let this one experiment of this cities deliverance teach you to see the presumption of men to bee a vaine thing . when almost was there a time wherein a city was nearer spoyling and destruction , and yet preserved ? the narration read to you may easily give you to conceive how neere it was to be taken , how great the presumption of the plotters was of the successe . yet loe in this one instance this truth verified , the lord knoweth how to deliver the godly out of temptation : by his skill , and vigilancy we have had deliverance . let not then proud spirits vaunt of their plot and power , but remember what jethro said concerning the deliverance at the red sea , exod. 18. 11. now i know that the lord is greater then all gods : for in the thing wherein they dealt proudly hee was above them . secondly , this should strengthen our faith , and encourage us to seeke unto god and rely upon him , even then when in our owne apprehension we be at the weakest , and the enemy most potent . so did jehosaphat , 2 chron. 20. 12. o our god wilt thou not judge them ? for wee have no might against this great company that commeth against us : neither know wee w●at to doe : but our eyes are upon thee . and a little after , vers. 15. bee not afraid nor dismayed by reason of this great multitude : for the battell is not yours but gods . be it that wee be brought to great straights , so that we see no way of escape , no meanes of helpe , yet let our eyes be fixed on the power that is above , still keepe up your heart with prayer in dependance upon god . and let me tell you , that faith is as good as a whole army , yea it is more then great forces , by it the saints have obtained victories , escaped the edge of the sword , heb. 11. 34. marke what hanani the seer told asa , 2 chron. 16. 7 , 8 , 9. because thou hast relied on the king of syria , and not relied on the lord thy god , therefore is the hoast of the king of syria escaped out of thine hand . were not the ethiopians and lubins a huge hoast with very many chariots and horsemen ? yet because thou didst relie on the lord he delivered them into thine hand ? for the eyes of the lord run to and fro thoorow out the whole earth to shew himselfe strong in the behalfe of them whose heart is perfect toward him . the truth is : faith is our greatest strength ; armies be of no power without god , and when god makes an army to be a scourge to a people , it is likely because they want faith in god for deliverance . oh that then our hearts might be established upon god , whatever straights wee are brought to , that wee could learne to cling , and rest , and hang upon him by faith , though outward helpe faile . he is the lord of hosts , the god of all power and wisedome : let our faith in god be strong , though the arme of flesh wee use bee weake . thirdly , if god be so expert in deliverance , we should learne to waite upon god , and to stay his time for deliverance . god doth not deliver according to thy will , but according to his owne purpose , and therefore we should quiet our selves in his wisedome and care , patiently staying till he be pleased to send deliverance . we are ready to anticipate gods worke , to prescribe the way and time of deliverance , and if they faile to begin to grow weary with waiting , yea to draw desperate conclusions therefrom , and all is because wee have not learned this lesson , that the lord knoweth how to deliver when man doth not ; that his wayes are unsearchable and past finding out by us , that he reserveth the ordering of meanes , the time when , and the extent of deliverance how farre it shall reach . learne then to bee contented though hee disappoint thee in the way of deliverance thou fixest thy thoughts and hopes on , and keepe up thy confidence in god his faithfulnesse and power . remember that of the prophet , isa. 28. 16. he that believeth shall not make haste . fourthly , if it be the lord that knowes how to deliver , then when we have deliverance , we must remember to magnifie his wisedom , goodnesse , care , vigilancy and providence . and this is the proper businesse of this day . god hath given a great deliverance to this citie . and i beseech you to consider to whom it can bee ascribed but to him . it were extreame sottshnesse for any man to imagine that such a deliverance came by chance , that it was hap-hazzard , uncertaine blinde fortune that did so discover and prevent a plot so long before contrived , and so neere the accomplishment , nor can it be conceived to have been by the foresight of men . the truth is , all sorts of persons were in a dubious and trembling condition . a plot was feared , but what it might be , or what way to discover it , i suppose the agents in the discovery knew not till god directed some unexpectedly to give intelligence . those that sate at the sterne here will acknowledge they were at a stand , and knew not what to doe : those that seemed best to understand the state of things , here conceived them in a hopelesse condition . if then it cannot be ascribed to fortune , or to men , to whom shall wee ascribe the delivery but to god ? doubtlesse they shew themselves arrant fooles , grosse doaters , sottish persons , stupid wretches , that will not say , digitus dei est hic , herein is the finger of god . that a plot contrived with so much cunning , brought on so neere to an issue , should even then bee discovered , even then be prevented when it was to be acted , with such a mercifull preservation of those against whom it was intended , bindes us to give great praise unto god . let us then with our whole heart acknowledge , that great hath the wisedome , providence and vigilancy of god beene over this place in discovering and preventing this plot . to make us more sensible hereof , let us consider the greatnesse of the delivery by the number of persons delivered , even many thousands of lives in all likelihood , a whole city , and a great city preserved . yea doubtlesse those that conceived themselves safe enough have cause to acknowledge their deliverance . let men dreame of a word or a signe as a securitie for them ; alas ! in a furious concourse , while men are in heate of blood , doe yee thinke they can attend to observe and marke a word , a little white tape in the bosome or in the hat ? alas ! who may not easily conceive that in such a confusion as must needs have been at the rising up and entring of so great forces into a city , in such hurly burly , in such fighting there would have beene little distinction made of inhabitants , yea possibly ( as is usuall in such fights ) their owne forces some of them might have suffered as enemies . it is easie to conceive that not onely goods , but also persons would have perished together . and therefore they that imagined themselves safe enough by reason of the good will they thought the parties plotting and invading did beare to them , yet have reason to acknowledge a great deliverance of them in the disappointing of this plot , not onely the persons particularly designed to destruction , but also many hundreds of those who thought themselves safe enough , would have beene involved in the common slaughter . secondly , let us consider the greatnesse of the deliverance in the fulnesse of it . though many thousands were destinate to destruction , yet not the haire of one mans head lost , not one drop of blood shed , not one person that we know of lost , no not so much as one peny : this was a great deliverance . thirdly , let us consider the greatnesse of the deliverance by the smalnesse of the meanes . a deliverance in a manner without any helpe against a great power : without any foresight against a vigilant enemy : that god might have all the glory , and man onely the knowledge of his owne weakenesse . fourthly , a deliverance in a desperate case , when the enemy was confident , when the preserved were fearefull . fiftly , a deliverance in the very nicke of time , immediately before the plot should have beene acted . sixtly , a deliverance that hath vouchsafed to make for the present , the place safe , the inhabitants in a better posture for the future , which may in probability tend to the peace of the whole kingdome . however it bee that things succeed , yet surely there could not bee a way in likelihood that might have tended to the shortning of this warre , and so consequently to the peace and quietnesse of this kingdome more effectuall then this , that god was pleased to deliver this city : and which is of all the most blessed effect , it hath redounded to gods glory by many thanksgivings to him , which we this day with the acclamations of our soules give unto him : and i doubt not but that it will tend much to the undeceiving of the people from those hard thoughts they have had of the godly as turbulent , and discover the deepe wickednes that is in the hearts of malignant spirits , notwithstanding all their pretences , so that i hope in time it shall be that as in the dayes of joshua , so god will bring it to passe that no dog shall move his tongue against his people , and all will see a necessity of reformation in the discipline of the church , which is the great desire of all the godly in the land . i will expresse my conceits unto you . i have conceived this plot in the intention of it , and many circumstances in it very like that ever to be abhorred massacre at paris in france under charles the ninth of france , and the discovery and disappointment like unto that of the castle and citie of dublin in ireland somewhat more then a yeare since , by which although the warre and misery of that kingdome hath not beene altogether prevented , yet hath beene through the almighties sole power in a great measure lessened . doubtlesse the same spirit of antichrist hath moved in all these plots , and this present warre is set on foot by the same jesuiticall achitophels , by the same catholique league . it is the same plot that began in scotland , but lighted on ireland , and now in a heavy manner of england . it is plaine enough to every one that will consider the agents , the circumstances of it that it is the plot of papists , and jesuited spirits to root out the protestant religion under other pretences . and god doth begin now to discover it , and i doubt not but will more discover it , and cleare the innocency of his people , and adde deliverances to them , but ruine and downefall to that antichristian state . what are wee to doe this day but to acknowledge the greatnesse of this deliverance , to magnifie god our deliverer , and cause the voyce of his praise to bee heard ; to rejoyce in gods worke which he hath done ? though we may not rejoyce in the misery of any man as delighting in it , though we are not to insult over them , but to pity them , who did not pity us , though we are not to reproach them , but to pray for them , that god would soften their hearts and open their eyes , that they may see against whom they strive ; yet for as much as the scripture saith , the righteous shall rejoyce when he seeth the venge mee , he shall wash his feet in the blood of the wicked , psal. 58. 10. that god may bee magnified wee are to rejoyce that they are cast downe , and that god hath vouchsafed unto his people a day of deliverance , and ( blessed be his name ) a day of thanksgiving without any interruption . i beseech you let not this mercy be lost , keepe a yearely memoriall of it , let not this day be lost , spend it not onely in ease from labour and carnall mirth , but remember that deus nobis haec ●ti● fecit , god hath done this great thing for us , and let our rejoycing be in god , our prayses of him , oh prayse our god all yee people , and let the voyce of his praise he heard , which endues our soule with life , and suffereth not our feet to slip . and in your praises observe these directions . first , remember the great deliverance of all deliverances , even the deliverance which the lord jesus the great captaine of our salvation hath gotten for us by his death over hell and death . every deliverance we have from the inferiour instruments of satan the great adversary should lead to the remembrance of the grand deliverance from hell eternally to be remembred . secondly , let this deliverance confirme your faith , & erect your hope in expectation of those great diliverances which all gods people long for , even the great deliverance from antichrist when god will judge the whore , and avenge the sea of blood that hath beene drunke these many hundreds of yeares by that cruell dominion of the papacy , which all that love jesus christ doe earnestly pray for and endeavour : the deliverance from gog and magog when their great multitudes shall bee overthrowne : the deliverance from the grave , when the earth and the sea shall give up their dead . learne we to argue as the apostle doth , 2 cor. 1. 10. who delivered us from so great death , and doth deliver ; in whom we trust that he will yet deliver us . god hath delivered this citie and therefore will deliver his church which is his owne city . it is the argumentation of the apostle here . god delivered noah from the old world at the deluge , he delivered lot out of sodom , and therefore , god knoweth how to deliver the godly out of temptation . one deliverance is enough to conclude a succession of deliverances . all gods deliverances are grounded upon the same reason , and therefore the assurance of one is a confirmation of our faith concerning all . thirdly , learne to delight thy selfe in god , learne to glory and make thy boast in him . say as nebuchadnezzar himselfe acknowledged , dan. 3. 29. there is no other god that can deliver after this sort . we that hope in the living god , that trust in christ jesus should raise our spirits to an high and holy magnanimity and courage in our god , despise the idols that superstitious persons magnify . hath god delivered us ? hath the sonne of god saved us ? away then with crosses , crucifixes , dead saints , images , reliques , breaden gods ; they are but dead things , they cannot deliver , they are but vanitie and lies , there is no breath , there is no trust in them . let us exalt our god and say , our god is the living god & an everlasting king , the portion of jacob is not like them , israel is the rod of his inheritance , jerem. 10. our god is a god that can deliver , and doth deliver , and will deliver . let the experiment of gods deliverance raise our hearts to an high apprehension of the power , and excellency and worthinesse of our god . lastly , let us cleave stedfastly to our god . hath god stood to us ? let us stand fast to him : stand to his truth by professing , to his commands by obeying them , stand unto his people by appearing for them , stand to his cause by engaging our selves in it , stand to gods name by trusting on it . doth god deliver the godly ? oh prize godlinesse then as great gaine , as profitable for all things . doth god heare prayers ? oh then let us use prayers to god . let us contradict sinners , and say , it is not in vaine to serve god , that there is profit in keeping his ordinances , and that we walke mournfully before the lord of hoasts , mal. 3. 14. let us returne and discerne between the righteous and the wicked , betweene him that serveth god and him that serveth him not , v. 18. to manifest which i should proceed to handle the other conclusion in the text , the lord knoweth how to reserve the unjust to the day of judgement to be punished ; but time will not permit . finis . an antidote against the venome of a passage, in the 5th. direction of the epistle dedicatory to the whole book of mr. richard baxter teacher at kederminster in worcestershire, intituled, the saints everlasting rest, containing a satyricall invective against anabaptists / by iohn tombes b.d. lately teacher at bewdley in the same county. tombes, john, 1603?-1676. this text is an enriched version of the tcp digital transcription a94730 of text r206421 in the english short title catalog (thomason e602_20). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 85 kb of xml-encoded text transcribed from 21 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a94730 wing t1797 thomason e602_20 estc r206421 99865584 99865584 117829 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a94730) transcribed from: (early english books online ; image set 117829) images scanned from microfilm: (thomason tracts ; 92:e602[20]) an antidote against the venome of a passage, in the 5th. direction of the epistle dedicatory to the whole book of mr. richard baxter teacher at kederminster in worcestershire, intituled, the saints everlasting rest, containing a satyricall invective against anabaptists / by iohn tombes b.d. lately teacher at bewdley in the same county. tombes, john, 1603?-1676. [8], 32 p. printed by charles sumptner for thomas brewster and greg. moule at the three bibles neer the west-end of pauls, london : 1650. a response to: baxter, richard. the saints everlasting rest. annotation on thomason copy: "may 31.". reproduction of the original in the british library. eng baxter, richard, 1615-1691. -saints everlasting rest. a94730 r206421 (thomason e602_20). civilwar no an antidote against the venome of a passage, in the 5th. direction of the epistle dedicatory to the whole book of mr. richard baxter: teach tombes, john 1650 14931 9 10 0 0 0 0 13 c the rate of 13 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-05 tcp assigned for keying and markup 2007-05 aptara keyed and coded from proquest page images 2007-06 pip willcox sampled and proofread 2007-06 pip willcox text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion an antidote against the venome of a passage , in the 5th . direction of the epistle dedicatory to the whole book of mr. richard baxter teacher at kederminster in worcestershire , intituled , the saints everlasting rest , containing a satyricall invective against anabaptists by iohn tombes b. d. lately teacher at bewdley in the same covnty . london , printed by charles sumptner for thomas brewster and greg. moule at the three bibles neer the west-end of pauls , 1650. to my dearly beloved auditors , magistrates , and people of the borough of bewdley in worcester-shire . beloved , it was not a little refreshing to mee after my frequent flittings , and much toyle , through which my bodily strength and outward estate were impaired , that being hindred from returning to my former station , i was invited to sit down in the place of my nativity , and to imploy my talent among my kindred and acquaintance , who have known mee from my child-hood , with hope to be there gathered to my fathers , where they yielded their spirits to god . nor was it a little content to mee , that j should speak to so well affected an auditory , and enjoy the neighbourhood and assistance in the lords work of so precious a man as mr. baxter was , and is still accounted by mee . jt is therefore a grievance to mee that i remove from you and that jarres have happened between me and mr. baxter , the occasion whereof was this , mr. baxters dissent from mee about infant-baptisme being known , there was an endeavour to gaine his arguments in writing , which he declining and provoking me to a publique dispute , notwithstanding many reasons given of the inconveniences thereof , yet it beeing deemed my declining of it to have comen from distrust of my cause , after an answer made to the arguments , i knew urged by any for infant baptisme in certaine sermons , i yeelded to the dispute with him ian. 1. a fortnight after or lesse , even while i earnestly sollicited him to let mee have his arguments in writing , that i might examin them , he writes the epistle , in which the passage is , to which i here answer . it 's told me he intends a larger treatise of this matter , though before and since the dispute he seemed to be very averse from writing . i conceive by his dispute , that he averres a visible church-member-ship in infants of godly parents before circumcision was instituted , and from thence he would inferre infant baptisme . what is visible is discernible by some note ; a purpose or promise of god makes not a visible church-member , if it did many infidels elect should be visible members , while infidels : the birth and actings of believers infants is like to other infants ; what then should make or shew them visible members circumcision set apart , i know not . if it be only to live in a holy family , this visibility ( if it may be so called ) may be granted to remaine , yet as no initial seale ( as it 's called ) did belong to them till abrahams time , so neither doth it now by vertue of such visibility without institution . if baptisme be a new testament ordinance and a mere positive rite no good proofe can be made for it , but from precept or practise in the new testament , positive rites having no reason , but the appointers will , as a rule to us . and for the institution of christ math. 28. 19. mr. baxter in his treatise of the saints rest pag. 222. 549. paraphraseth christs words as j do , and in his appendix . pag. 104. he speaks thus , doth not the scripture bid us repent , believe and be baptized for the remission of sinnes ? the institution then is plaine according to my judgement , and so is the practise , yea mr. baxter in his appendix pag. 32. speaks as if he disliked it , that persons are baptized into they know not what ; which must needs be true of infants when baptized , and pag. 56. he hath these words ; neither are the seales usefull till the accepting , and entring of the covenant , how then can they be usefull to infants ? one thing more j desire you to take notice of , that in his treatiss of the saints rest pag. 651. he hath these words . and their being baptized persons , or members of the universall visible church ( into which it is that they are baptized ) is sufficient evidence of their interest to the supper , till they by heresie or scandal blot that evidence . j assume by mr. baxters doctrine , infants are rightly baptized and are visible members of the universall church , therefore by his doctrine there is sufficient evidence of their interest to the supper . besides if these reasons be good , infants of believers are in the covenant , they are federally holy , therefore are to have the seale of the covenant , it will follow they are to have the communion as wel as baptisme . and if it be good arguing infants were circumcised , our children a●e to have no lesse priviledge then the jewes children , baptisme comes in the roome of circumcition , the lords supper of the passeover , it being certaine that little ones among the jewes had the passover , it will follow according to these suppositions of paedobaptists , little ones of christians must have the lords supper , as they had in former ages for 600. years together from cyprians time to charles the great for denying which mr. baxter others may as wel be termed unthankfull , as anabaptists so called are by him inconsideratly styled in his treatise of the saints rest , pag. 534. as for him and others of his judgement , i pray the lord to open their eyes to see how they have profaned and perverted holy baptisme , by changing it into sprinkling contrary to the use in scripture , and ages after , and administring it to infants , whereby is occasioned abundance of ignorance and carnall presumption in the generality of reputed christians , and is more necessarily to be reformed then episcopall ceremonies , against which though much more excusable there have been so great contendings . as for your selves , my love to you continues the same in my absence as in my presence , and my jealousie over you is , least your aversenesse from the doctrine , j taught you occasion your adhering to meer formall teachers , who may extinguish that power of godlinesse that is among you . i never moved you to entertaine my tenet for my sake : but if it be according to christs institution , and the apostles practise ( as if i understand any thing it is ) beware , that disobedience to christ the great prophet you be not cut off from his people . now the god of peace , who brought from the dead the lord christ , the great shepheerd of the sheep , by the blood of the everlasting covenant , make you perfect to do his will , and stablish and comfort you therein . thus prayeth your truly loving country man and late teacher john tombes . london may 22. 1650. the contents . sect. 1. pag. 1. of anabaptists accusing their owne children sect. 2. pag. 3. of auabaptists disputing their children out of the church and covenant of christ . sect. 3. pag. 4. of anabaptists affirming their children to be no disciples , no servants of god , nor holy as separated to god . sect. 4. pag. 6. of the text levit. 25. 41. 42. alleaged to prove our children gods servants . sect. 5. pag. 7. of the text deut. 29. 10. 11. 12. alleaged to prove our infants to be visible church-members . sect. 6. pag. 9. of the text acts 15 , 10. alleaged to prove our infants disciples of christ . sect. 7. pag. 11. of the text 1 cor. 7. 14. alleaged to prove our infants holy as seperated to god . sect. 8. pag. 20. of gods speaking by judgements from heaven against anabaptists . sect. 9. pag. 24. of the anabaptists evill lives . sect. 10. pag. 28. of the anabaptists confident expressions , weaknesse upon triall and dispute at bewdley : jan. 1. 1649. errata . adde to the margin page 2 at line 15. these words . see salmas . apparat . ad libr de primatu papae page 192. voss . thes. 6 de baptismo page 4 l. 14 r & in page 7 l 14 blot out ( it ) page 7 l 34 yee r yet , page 8 l 21 r on v 15 in the margin r before christs comming page 9 l 29 tencher r teacher page 10 l 1 if r is , l 11 businesse r businesse l 15 circumtion r circumcision page 13 l 34 thu r thus page 16 l 18 mani r manifestly page 24 l 6 7 how near it is , r is neare . an antidote against mr. baxters invective against anabaptists : sect. 1. of anabaptists accusing their own children . there came newly to my hands this following passage , which because it doth mainly reflect on my selfe , i conceive my selfe necessitated to answer it . anabaptists , saith mr. baxter , play the divells part in accusing their own children and disputing them out of the church and covenant of christ , and affirming them to be no disciples , no servants of god , nor holy as separated to him ; when god saith the contrary , levit. 25. 41. 42. deut. 29. 10. 11. 12. &c. acts 15. 10. 1 cor. 7. 14. answ. though mr. baxter speaks of anabaptists in the plurall , yet the passage it selfe , and the circumstances of it , well known in these partes , evidence it to be directed either solely , or mainly against my selfe . the terme [ anabaptists ] i own not , any more , then my infant sprinkling , the faith i owne , but not the ceremony they are unjustly called anabaptists who have beene baptized after their own profession of the faith of christ , though they had water sprinkled or poured on their faces by an officiating priest when they were infants . sprinkling is not baptizing , nor infants the subjects of the baptisme of water appointed by christ , or practised by the apostles . mr. baxter offered to prove , in the beginning of the dispute after mentioned , that dipping in cold water is murder and adultery . it seems he dare undertake to prove , the snow black , he is so confident of his nimble wit , and ready tongue . thousands in the primitive times , ( in which baptizing was by dipping until hieroms time at least in the 4th . century ) thousands in these dayes are so baptized without murder or adultery . and therefore mr. baxters assertion is contrary to sense and experience . he may do much i believe , but will never be able to prove infant baptisme , or sprinkling instead of it , to be the duty ordained by christ , math. 28. 19. mark . 16. 16. the seven churches under baptisme about london disclaime the title of anabaptists , in the preface to their confession of faith , under that terme all the pelagian and arminian errours , all those pestilent errours of community of goods , denying civill magistracy , lawfullnesse of taking an oath to end strife and sundry other are charged on them , that deny infant baptisme , i may well say ] in a divelish manner , by many preachers ; to make them odious to the people ; that they might drive them away out of the land ; if not destroy them : and therefore if mr. baxter , who knowes how odious the terme is , had minded equity or peace he had chosen rather to stile us antipaedobaptists , then anabaptists . but what sayes he of us ? anabaptists play the devils part in accusing their own children . a most virulent charge , which shews mr. baxter kept no moderation of spirit , nor heeded what he wrote . the devils part in accusing , is either by himselfe , or his instruments , before god , or before men , or in their own conscience . mr. baxter may as soone bring water out of a pumice stone , as prove we do , any of these wayes , play the devills part . but perhaps it will be said we accuse them however . to accuse , is to charge with a fault or crime . i know no fault or crime we charge our children with meaning our infant children , but their birth sin ; of which mr. baxter hath been heard to charge them , as deep as any of us . but it is unnaturall in us , to accuse our own children perhaps . i blesse god he hath given me children , to whom i bear a naturall affection , as tender as another . if mr. baxter meane , denying baptisme to belong to them in infancy , to be the playing the devils part in accusing them , he must give me leave to think , that he himselfe playes the devills part in asserting , that it belongs to them till he prove it appointed by christ , or used by his apostles ( which i expect to be done by him , ad graecas calendas ) and so much the rather do i think he playes the devills part therein , because experience proves , that thousands are hardned in carnal presumption , to their perdition by conceiving their infant baptisme to make them christians , and so heires of heaven . sect. 2. of anabaptists disputing their children out of the church and covenant of christ . another thing wherein mr. baxter sayes we play the divels part is in disputing our children out of the church and covenant of christ . i answer . the church of christ is either visible or invisible : the covenant of christ may be meant either of christs covenant to them , or theirs to christ : by disputing them out of the church may be meant either that by our disputing , we keep them out of the church and covenant of christ , or cast them out being admitted . it is true i have asserted in disputation that according to the constitution of the visible church of christians infants are not visible church members and i still assert it . for the visible church of christians is a company of believers art . 19 of the church of england ; and therefore till a person is a believer he is not a visible church member according to the frame of the christian church , which is not a whole nation joyned together in one community by the civill magistrate , as the jewish church was , but a company of believers made such by the preaching of the gospel . and this definition of the visible church was formerly received among protestants without the addition which the assembly lately put to it in their confession of faith ch. 25 is avouched in disputes against papists concerning the notes of the church : as for the invisible church or covenant of christ to them i have often shewed in my examen of mr. marshalls sermon and elsewhere that i do say as much concerning their interest in them as mr. marshall speaking consideratly will avouch . i thank god by my preaching and disputing . sundry have beene brought into the church and covenant of christ , none do i know that have been kept , or cast out by my disputing , and therefore in this accusation of me , mr. baxter may be more truly said to play the divils part then my selfe . sect. 3. of anabaptists affirming their children to be no disciples , no servants of god nor holy as separated to god . but however perhaps i play the divels part in the third thing mr. baxter sayes anabaptists do , affiirming them to be no disciples , no servants of god , nor holy as separated to god . this i am sure alludes to the dispute between me and mr. baxter , in which mr. baxter would have proved infants might be baptized , because disci●les of christ which he would prove out of acts. 15. 10. and because they are called servants of god , which he would prove from levit. 25 , 41. 42. and holy as separated to god from 1 cor. 7. 14. and members of the visible church , because of their entring into covenant . deut. 29. 10. 11 , 12. and this was the maine of his dispute of which he so much crakes in this passage of his preface to his book , in which he urged no more texts , that i remember , out of which he concluded infant baptisme , excepting that of rom. 11. 19. 20. the thing that i affirmed in the dispute was , that infants are not servants of god as it is equipolent to disciples of christ , for one that actively and willingly serves god , such service of god alwayes requiring the use of reason , which infants have not . in which sense also i denyed them to be disciples , that is such as being taught the gospell of christ by preaching of it , do embrace it , which sort of disciples only are appointed to be baptized math. 28. 19. compared with mark 16. 15. mr. baxter the saints everl . rest , page 549. he gave them authority to send forth others on the same message , and to baptize and gather churches . as for the terme [ holy as separated to god ] the thing i said in the dispute was conc●rning the text 1 cor. 7. 14. whether there [ holy ] be as much as separated to god , which i denied . but for the thing it selfe , could i have had liberty to expresse my selfe without checking , ( which all that were present know i could not have in the disputation ) i would have distinguished of a state of separation unto god either by election , as separation is taken : gal. 1. 13. or by calling , in the former sense , i deny not but our children are or may be holy , as the jewes yet unborne are said to be rom. 11. 16. which thing i also in my exercitation pag. 10. had heretofore shewed in my answer to the argument for infants baptisme out of 1 cor. 7. 14. but in the latter i deny it . if mr. baxter understand it in a third sense i shall give an answer about it , when i understand what way he affirmes , our children are separated to god . sect. 4. of the text levit. 25. 41. 42. alleaged to prove our children gods servants . but mr. baxter sayes , god saith the contrary to my affirmation levit. 25. 41. 42. deut. 29. 10. 11. 12. act 15. 10. 1 cor. 7. 14. the text lev. 25. 41. 42. saith the hebrew servant shall not be held in bondage , but till the year of iubilee , then he shall depart both he and his children , for they are gods servants , but this text speaks only of the israelites children whom god brought out of the land of egypt , and the reason of their being his servants , is taken meerly from that , and to shew the priviledge they had above other servants and their children , and distinguishingly v 55. unto me the children of israel are servants what is this to our children ? god saith , the children of the israelites are gods servants , i say our children are not , is there any contrariety in these speeches where the subjects of the propofitions are not the same ? besides when i said our children , that is our infant children are not gods servants , i meant actually , but that which god saith , levit. 25. 42 : that they are his servants , is meant only of what they are de jure of right , and then the predicates of the propositions are different , and therefore no contrariety , yet again , servants of god are either actively such or passively , as the heavens : psal. 119. 91. are called gods servants : nebuchadnez●zer is called , gods servant , ierem. 43. 10. were the heavens and nebuchadnezar disciples of christ and to be baptized ? sect. 5. of the text deut. 29. 10. 11. 12. alleaged to prove our infants to be visible church-members . the next text deut. 29. 10 , 11. 12. was alleaged to prove that our children are visible church members . because the little ones of the israelites entered into covenant with god , that he might establish them to be his people , and this a gospell covenant deut. 30. 6. 11. 12 , 13. 14. to this i answered 1 that [ thou ] v. 12. doth not necessarly comprehend the little ones . this mr. baxter in the disputation turning himselfe to the people told them was to contradict the text expressely , and he sought to suggest to them as if it were my impudence , and said ; that if it the papists had as plaine express scripture as deut. 29. 12. was to prove that all even little ones did enter into covenant , he would turne papist . but for all mr. baxters hast , i presume he would be better advised , if he did consider , v. 14. [ you ] are distinguished from them that stand there before the lord &c. v. 12. [ thou ] only is said to enter into covenant , and therefore though all v. 10. are said to stand , yet it is not without some likely hood that [ thou ] v. 12. notes only some that entred into covenant in the behalfe of the rest . and if the passing into covenant were as piscator in his scholie , that thou mayest passe through the parts of the divided living creatures in testimony of the covenant , ( to which ainsworth notes the phrase to allude , surely , neither the little ones , nor all the rest did passe between the parts of the beasts divided , but some instead of the rest . 2. but were it granted that the little ones are said to enter into covenant , yet this doth not prove them to be visible members . for. v. 15. it is said that moses made that covenant and oath with him that was not there with them that day , that is their posterity not yee borne , as lackson , piscator , ainsworth , grotius the new annot : &c , shall it therefore be said that the posterity unborne were visible members of the jewish church in the wildernesse ? 3. it must be and was granted by mr. baxter in the dispute , that this entring into covenant was not by their owne act but by their parents for them . but such an entring into covenant doth not make a viable church member in the christian church , however it did in the jewish church , there being a different church state or frame in the christian church which was gathered by the preaching of the gospell from the israelites church state & frame made by the authority of abraham & moses without teaching of the persons gathred . 4. be it that the covenant were to establish them to be a people to god and that he may be a god to them , yet this doth not prove the covenant to be a pure gospel covenant , not including peculiar benefits to the jewish nation : for there is a plaine restriction in the words , as he hath said unto thee , and as he hath sworne unto thy fathers to abraham , to isaac , & to iacob , which undoubtedly comprehended their settling in canaan , which was proper only to them as israelites , which may be proved out of many passages following , as deut , 29 , 21. 28. deut. 30. 1. 4. 5. 9 , &c. yea ainsworth v. 15. notes that the covenant was made with their posterity , with exception of the new covenant in christ , so that by him this covenant and the covenant in christ are not all one . as for that which is alleaged out of deut. 30. 14. that it is the gospell covenant , because it is said rom. 10. 8. this is the word of faith which we preach , i answer , the words v. 8. 10. 11. speak expressely of the word of command & v. 14. the word is nigh to thee that thou mayst do it , which is not meant of a promise but a command of the law : nor will it prove that then the appostle allegeth it inpertinently : for it is frequent with the apostle to accommodate words to his purpose , that have a different sense in the places whence they are taken from that , to which the apostle applieth them , as rom. 10. 18. &c. lastly if it did containe promises purely evangelical , yet the covenant in respect of them cannot be meant of all and every of the israelites that god would be a god to them , that is sanctify , justifie , adopt them to be heirs of eternall life . for then gods promise to them should not be true , for with many of them god was not well pleased 1 cor. 10. 5. heb. 3. 17 19. but only of the elect . as for that deut. 30. 6. i confesse it is a promise of spirituall grace , but to the jews after their captivity upon condition of obedience , and to them indefinitely , which was never performed to all their seed , but only to the elect among them , and therefore must be so limited , as the promise , isai. 54. 13. is by our lord christ , iohn 6. 45. and the promise gen. 17. 7. is by the apostle rom. 9. 6. 7. 8. sect. 6. of the text acts 15. 10. alleaged to prove our infants disciples of christ . the next text alleaged by mr. baxter is acts 15. 10. where he would have it thought , that god sayes that our infant children are disciples , and therefore to be baptised according to the institution , math. 28. 19. to which i answer . 1. by putting mr. baxter in mind of his own objection against my interpretation of the words , 1 cor 7. 14. [ but now are they holy ] that it is more likely the word should be taken in a sense in which it is 600. times taken for [ separated to god ] then in my sense , in which it is no where else taken signifying [ legitimate . ] for if this reason be good , it holds against himselfe , who takes the word [ disciples ] in a sense applicable to infants , in which sense it is no where else taken , though it be used for one that is a follower of a tencher 300. times in the evangelists , and the acts of the apostles , of which either 100. or very neare it is used by luke 2. mr. baxters interpretation will apaeare to be manifestly wrested to any that will but consider that the putting the yoak on the necks of the disciples , is the same with that which is mentioned v. 1. they taught the brethren , and v. 5. they said that it was needfull to circumcise them , and to command them to keep the law of moses , and v. 24. certaine which went out from us , have troubled you with words , subverting your soulis saying , ye must be circumcised and keep the law . now if any man so sencelesse as to think they did these things to infants ? 3. the text v. 1. 23. calls them brethren , sayes v. 9. their hearts were purified by faith upon the hearing of the word which none but those that are resolved to outface a plaine truth would averre to be meant of infants . 4. lastly mr. baxter confessed in privat conference with mee , that the putting the yoak was by teaching , and indeed it may easily be evinced that their act was not to take a knife or sharp stone and therewith in their owne persons cut off the little skin of male infants , but that they made it their businesse to subvert the soules of converted gentiles to hold it necessary that they should be circumcised themselves : if the putting the yoak had been actuall circumcision , it had not been put on their necks , but elsewhere . besides actuall circum●tion that is , the losse of a little skin was and might be borne , and is at this day by many people whereas it is said , the yoak they put was such as neither the present iewes , nor their fathers were able to beare . from all which i inferre that none are there meant by the terme [ disciples ] but they that were taught by the false teachers , nor the yoak any other then the doctrine or opinion of the necessity of circumcision , and keeping of moses his law . in like manner christs doctrine is called his yoak math. 11. 29. 30. pisc. in his scholie on acts 15 , 10. iugum {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} nempe legem mosis ex collatione v. 5. grot. amot . ad actor 15. 10. rabbini usurpant de doctrina quae aliquid omnino faciendum inculcat , and in like manner the yoak of bondage gal. 5. 1. is the law gal. 4. 21. and is generally by divines handling the doctrine of christian liberty made to be the teaching and holding circumcision and moses law as the necessary way to justification and salvation , and that the habassine christians who are circumcised yet are not intangled with the yoak of bondage , because their consciences are free , and so it is to be understood v. 2. whosoever is circumcised that is , who is circumcised willingly out of the opinion of its necessity , and sufficiency to salvation christ shall profit you nothing , yea but saith mr. baxter it is circumcision as obliging to moses law , and if it be not meant of circumcision circumcision is not condemned in that councel . i answer , all the colour mr. baxter hath from this text to prove infants disciples is by conceiving the yoak to note barely and precisely the cutting off a little skin : but to say it is circumcision as obliging to moses law is to say the samewhich i say that it is not circumcision as acted , but as taught , sith the doctrin or command obliged to moses law , not the bare cutting away the little skin . and yet circumcision is in that councel taken away , sith he that by teaching , shewes the command to cease , doth thereby take away the practise , as with us they that deny ordinances do binddo take away the use of them yet further if it were granted mr. baxter , that the yoak were the taking away of the little skin the terme disciples would not necessarily comprehend infants , though the false teachers aimes were also to have infants circumcised , yet they would first have the bre-sthren of years circumcised & so the tearm [ disciples ] note only them , although infants should be by that means circumcised , yet not meant by the terme [ disciples ] lastly were it granted that the terme [ discples ] did note infants , yet it could note no other then males according to mr. baxters owne explication , for they only were to be circumcised , and therefore femall infants should not be thence proved disciples , nor to be baptized . from all which the reader may perceive how sleighly these arguments of mr. baxter are , and how superficially he hath handled this businesse . sect. 7. of the text 1 cor. 7. 14. alleaged to prove our infants holy as separated to god . the other text that remaines hath more shew for his purpose then all the rest , mr. baxter saith ; anabaptists affirme their own children not to be holy as separated to god ; when god saith the contrary 1 cor. 7. 14 i answer , what others whom he calls anabaptists affirme in this thing , i am not ingaged to inquire : i beleeve if mr. baxter were required to set down who those anabaptists are , and where they affirme it , he would be hard put to it to free himselfe from overlashing . but i am assured mr. baxter wrote this passage in hast , and inconsideratly not well weighing what he said , and that however he name anabaptists in the plurall , yet his only instance would be my selfe affirming in the disputation after mentioned . but the thing i affirmed in the disputation was not so rawly expressed as mr. baxter doth , i said this , that every child of a believer is not , because a believers child holy as separated to god , nor doth holy 1 cor. 7. 14. signifie as much as separated to god . to conceive of which it is to be noted that a person may be said to be separated to god , either in gods purpose by his election , or in promise by his covenant , or in his present condition either by gods calling to the knowledge of christ , or speciall employment for god , or by his owne profession , or by vow of parents , or by some speciall gift or priviledge or if there be any other way whereby a person may be said to be separated to god . i never affirmed that none of these wayes my children , or other believers children are holy as separated to god : i only said that every child of a believer is not because a believers child holy as separated to god . if mr. baxter had told me in what manner he meant believers children to be holy as separated to god , i should have told him in the disputation more fully what i affirme or deny in this thing . but all that were auditors of the dispute might , and many did take notice how mr. baxter checked me , when i did but desire him to explaine the terme of visible church member , and to shew by what note he meant some infants were visible church-members , saying it was to catechize him , and when i told him it was necessary the people should be satisfied , he told me , his comming was to dispute with mee , not to satisfie them . and all along the dispute how magisterially , scornfully , and unbrotherly he carried himselfe , not as one that minded clearing of truth , but to diminish my esteem , and to gain an opinion to himself as having the better i think the auditors will testifie ; and for this reason i obtained not from him to shew in what manner , and by what means he asserted every believers infant to be holy as separated to god , so that in fine the dispute was only about the meaning of the terme [ holy ] 1 cor. 7. 14. whether it signifie a state of separation to god as mr. baxter conceived , or legitimation as i conceived . in which businesse though i should be mistaken in the meaning which i give , yet it doth not follow mr. baxter is in the right : possibly both may be mistaken , and then however it serves not mr. baxters purpose , which is as much as j need demonstrate , yet because j desire truth may be discovered , j shall by answering what mr. baxter brought either for his owne sense or against mine , shew how little cause of triumph there was in any thing he brought at the disputation about this text . jf mr. baxter say j do not truely set downe his reasons or meaning , the fault is in himselfe , who though often requested would never communicate to me his arguments in writing , but left me to gather what j could from mine own memory and others notes . that which mr. baxter said of the meaning of this text was to this effect . holinesse 1 cor. 7. 14. signifies a state of separation to god : for so the word is constantly taken neare 600. times , and no where for legitimate . and the apostles meaning is , the unbelieving wife is sanctified to the husband , that is to his use , passively , though not actively , remotely , though not immediatly , as it is said 1 tim. 4. 5. every creature is sanctified by the word of god and prayer , and tit. 1. 15. to the pure all things are pure , else were your children uncleane , that is were it not the unbelieving wife were sanctified thus to the beleevers use , your children , the infant children of you believers ; having unbelieving wives were unclean , that is not separated to god , but now , that is this being determined that the unbelieving wife is thus sanctified to the believing husbands use your children , that is the children of you believing corinthians , who have unbelieving wives are holy , that is are separated to god . the same is the sense mutat is mutandis of that which is said concerning the believing wife and unbelieving husband . to which j say : holines it is true notes a state of separation to god : and yet it is apparent that 1 thes. 4. 3. 4. 7. it signifies barely chastity of the body without fornication , to which sense the use of [ holy ] for [ legitimate ] is neare . and when holy notes a state of separation to god , that separation is many wayes , as by election , covenant , calling vowing , offering , anointing , prayer , ordinance , apparition &c. and to many purposes or uses as to glorifie god , do service at the temple , execute judgement &c. if mr. baxter would distinctly tell me , what way , and to what use he would have the children of believers holy as separated to god in the text , 1 cor. 7. 14. j conceive he would not find one of all his 600. places , in which it is taken just in his sense , so as that it may be verified of the infants he meanes . jt is true god saith , the corinthians children were holy , but he doth not say they were holy as separated to god as mr. baxter would have it . jn what sense it is there taken , j conceive can be gathered no way but by analysing the apostles words and finding out of what holinesse his speech can be true , which j have already in my examen of mr. marshalls sermon and my apology and post script proved to be only legitimation and may yet more fully prove in my review of the dispute about infant-baptisme if ever it be published , against all that mr. marshall , mr. geree , mr. blake , mr. cobbet , mr. church or any other i have met with reply to my examen : nor is it unusuall with interpreters to take a word in a sense in which it is used no where else , when the matter ' scope , and other circumstances of the text lead to that sense as in that epistle , 1 cor. 11. 10. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} which every where else signifies power or authority there confessedly signifies a veile , and the phrase of due benevolence is used 1 cor. 7. 3. in a sense in which it is used no where else , and the like may be said of the word [ forme ] phil. 1. 6 , of the word [ church ] math. 18. 17. and many more . as for mr. baxters exposition i conceive it not right . 1 because if the sanctification be understood as mr. baxter would have it in that sense the unbeliever is said to be sanctified only to the true real believer before god , who by prayer doth sanctifie the other party to his or her use , for of such only it is true , to them every thing is sanctified by prayer , sith they only can pray , and to them only all things are pure , not to them , who though they professe they know god , yet in works deny him tit 1. 16. this then is mr. baxters sense , for the unbelieving husband is sanctified to the use of a believing wife , who is truly and really a believer before god , and not only by profession before men , unto whom by vertue of her true faith and prayer her husband is sanctified to her use and pure to her . but if this were the sense then the reason of the apostle had reached only to the resolution of such to live with their unbelieving yoke-fellowes the rest were not to continue with them , because they were not sanctified to them , whereas the doubt was concerning any visible believer or brother , and accordingly the apostles resolution . besides supposing any true reall believers doubted of the truth of their owne faith , they would be deterred by the apostles reason so understood from living with their unbelieving yok-fellowes as being not sanctified to them . againe the apostle had resolved them of the lawfullnesse of their continuing together by a reason taken from a thing only known to god , and their own conscience , whereas his intent was to resolve all concerning the lawfullnesse of living together , with their yoke-fellowes in disparity of religion by a reason taken from a thing obvious to them all . 2. mr. baxters sense supposeth that the cause of the sanctification of the unbeliever is the faith of the believer , but if so then doubtlesse the apostles would have expressed it thus [ to or in the believing wife or husband ] whereas it is only said [ in or to the husbnnd or wife ] without adding the terme [ believing ] which manifestly shews the apostle placed not the emphasis in it . for who will leave out the word in which the emphasis is put and not rather expresse it remarkably ? 3. if the sense be as mr. baxttr would have it , then this proposition is true ▪ as being included in the apostles reasoning : the children whereof one of the parents is not a reall true believer before god are none of them holy as separated to god . but it is false , take the separation to god what way and to what use he will , the child of professed unbelievers , much more the child of professed believers , though not really such before god may be , and perhaps is separated to god . now that these propositions [ all the children whereof one parent is not sanctified to the other are uncleane , none of the children whereof one of the parents is not sanctified to the other are cleane or holy ] are included in the apostles consequence is confessed by chamier , mr. blake and others as i shew in my examen , postscript and other writings , nor do i know any that deny it , and if they should it might easily be evinced to any that is acquainted with the rules of reasoniug , and therefore according to mr. baxters explication , the apostle must assert [ that all the children whereof one of the parents is not sanctified to the others use , being a true reall believer before god are unclean , none holy as separated to god , ] which being manifalse mr. baxters exposition is apparently erroneous . lastly if his sense were allowed him , then the baptizing any infant but such whereof one of the next parents is a reall believer before god would be unlawfull , for such only are holy in his sense , and the rest uncleane : but it being knowne only to god that one of the parents is a true reall believer before god , it will follow no ministers ought to baptize any infant at all without revelation from god , that one of the parents is a true real believer , otherwise we shall baptize the uncleane , or unholy who have not a right to be baptized . to tel , us as mr. baxter did in private conference with mee , that by a judgement of charity , a professed believer is to be taken to be a reall believer , i answer be it granted , yet that is not sufficient to justifie the baptizing the child of such a one according to mr. baxters exposition , sith as he expounds the apostle it is requisite that the parent be a true believer before god , or else the child is uncleane , that is in his sense unbaptizable . besides the judgement of charity is not that by which persons are to proceede in baptizing , but the certaine judgement of verity arising from ministeriall skill and prudence , to know what is the true profession , and from sense , that the person to be baptized maketh such profession . mr. baxter himself in his appendix to his aphorismes pag. 58. dare not you to dispence gods seales upon your conjectures of the probability or improbability of mens sincerity . these things being true , though i should be mistaken in my sense , yet mr. baxters arguments were answered : yet ex abundanti i shall answer mr. baxters exceptions against my interpretation , which according to my memory , and the notes which i could procure of the disputation between us were these . the sense is not right which thus interpreteth the apostles speech . the vnbelieving wife is sanctified to the husband , that is , in respect of lawfull use of marriage is as if he were sanctified ; else were your children uncleane , that is bastards , but now they are holy , that is legitimate . for 1. the word sanctified signifies somewhat more then lawfully used . pagans actions may be said to be lawfull , not sanctified . 2. it is no good consequence , your marriage continues lawfull in the use in opposition to fornication ; therefore you may dwell together lawfully in opposition to piety . 3. the argument is taken a notiori : but it could not be more known to them that their children were legitimate , then that their marriage was lawfull . 4. if it were better known that their children were legitimate then that their marriage were lawfull , because of the change of religion , then they should doubt of their childrens legitimation , who were borne since their conversion , and not of those that were borne before , which were an irrationall fancy . to this i answer . 1. it is not said the unbelievers action is sanctified , but the unbeliever , and unbelieveing medes are said to be gods sanctified ones , isai. 14 3. but be the word taken so as not to be applied to a pagan in its proper acception , yet the sence i give alters not the usuall sense , onely it supposeth the meaning of the word to be taken with some diminution by a catachresis , or acytology , that is abuse or impropriety of speech , which is a very frequent thing , as 1 cor. 10. 2. were baptized , that is , quasi baptizati sunt ( as grotius rightly notes on that place ) they were as if they had been baptized : the cloud and sea were to them as baptisme to us . and so here the unbelieving husband hath been sanctified : that is , to his wife in respect of the use of him , as if he had been sanctified : which is a plaine and easie exposition . 2. the corinthians doubted of the lawfulnesse of living with the unbelieving yokefellow , by reason of the unholiness of the unbeliever , which they questioned whether it did not necessitate a divorce or departure , though they doubted not of their childrens legitimation , either borne afore or after their conversion , they yet living with the unbeliever . the apostles answer i conceive to be thus . you may lawfully continue together notwithstanding the unbelief of the yokefellow ? for he being a husband though an unbeliever is , as if he were sanctified in respect of marriage use , else were your children you have borne in this estate uncleane , that is illegitimate which you do not conceive . though the occasion of the doubt were the impiety of the one party , yet the doubt was onely whether divorce were necessary ; which is rightly answered by telling them they might lawfully continue in marriage use . as in like case if a papist doubt whether she must not be divorced from her lutheran husband lately converted to it , the answer is right by telling her no , for the marriage relation continues though her husband be an heretique ; else should her children borne since he was made a lutheran be illegitimate , of which she doubts not . 3. it might be more known to them that their children were legitimate , then that living with the unbeliever continued lawfull , because there was not such occasion of doubt concerning the children , as of the professed unbeliever , and for some other reasons , perhaps through meere incogitancy of the connexion , between the unlawfulnesse of their living together and the illegitimation of their children , as it happened to them , 1 cor. 15. 12. and is incident to men , and women as rationall as they . 4. according to the interpretation i give , there is no intimation of doubt concerning the childrens legitimacy , either borne before or after conversion ; nor needs there be to make good the exposition i give . as for [ else were your children unclean ] the consequence of the apostle might be good in my sense if it be meant either of the children borne before , or after conversion of the one party ; it is true of either , that if the unbelieving husband were not as if he had been sanctified to his wife , in respect of lawfull conjugall use , their children were illegitimate , but i think upon mature consideration , it is the most cleer exposition to understand it of those borne since the conversion of one party . upon this answer to mr. baxter , i presume the reader will perceive my exposition no irrationall fancy , which is the interpretation of ambrose , hierome , anselme , aquinas , melanchthon , camerarius , osiander , gagnaeus , musculus , suarez , mariana , and many others , who have been conceived men able to discerne between reason and irrationall fancies as actuely as mr. baxter , though i conceive of his abilities as excellent . however still the christian that would not delude his conscience , me thinks should feare to goe against the plaine institution of christ , and practise of the apostles , and first ages of the church ; in which infant-baptisme was neither appointed nor practised , upon such uncertaine expositions and consequences , as mr. baxter hath brought , and i may now freely say however they seemed somewhat at the first hearing , yet now upon exact consideration , for the consequences from his three first scriptures here brought frivolous , and i doubt urged more like a sophister then a lover of truth . the rest of mr. baxters passage hath with it a manifest tincture of reviling , little of reason : yet because such speeches too easily take with people , who are of all others most prejudiced against those they call anabaptists , and who i thinke are as unequally dealt with as any men , i will make an answer to it . sect. 8 of gods speaking by judgements from heaven against anabaptists . master baxter goes on thus : i cannot digresse to fortify you against these sects : you have seene god speak against them by judgements from heaven ; what were the two monsters in new england but miracles ? ans. he is pleased to stile , antinomians , socinians , arminians , separatists , independents , anabaptists , ( falsly so called ) sects . those whom he calls independents , disclaim the title , and deny themselves to be a sect , and so doe antipaedobaptists . let reason be heard ; why should men be any more called a sect , for denying that it is of divine appointment , that a synod of many churches should have power to excommunicate , then others called presbyterians for holding it ? why should antipaedobaptists be called a sect for denying that infants are appointed by christ to be baptized rather then paedobaptists for affirming it ? if for their tenet they are called a sect , surely they that so plainly turne aside from the expresse institution , mat. 28. 19 , 20. mark . 16. 5. 16. which almost all expositors , and not a few paedobaptists even in their writings for paedobaptisme do acknowledge to appoint onely the baptizing of disciples made by preaching , and from the manifest practise of the apostles , are more worthy the name of a sect , or sectaries ; if for non-communion with others of a contrary judgement i wish each man would lay his hand on his heart , and examine whether he hath not been the maker of the breach : for my own part i am assured , i can better aquit my selfe from it then the chief of my antagonists . surely mr. baxter in this his invective , chiefly in his rash and hasty reckoning me among hereticks , even then when i made earnest suite to him to have his arguments in writing that i might examine them ( which i cannot any way obtaine as yet ) hath more manifestly shewed himself resolved to break with me , and to renounce me as one unfit for communion with him , then any action i ever did shewed the like disposition in me towards him , mr. baxter sayth i cannot digresse to fortifie you against these sects . i confesse a discourse against those sects , as he calls them , had been a digression from the subject of his treatise , but not from the matter of his epistle , and the fifth direction he gives to his neighbours of kederminster . but why can he not digresse ? i can ghesse no other reason but his haste : willing he was in his epistle before that book which was likely to sell , to blast my reputation by name , and other dissenters from him without naming them ; whether to ease his stomack or to what other end he knowes best , though he little considered what he wrote . he goes on : you have seen god speake against them by judgements from heaven ; what were the two monsters in new england , but miracles ? i answer , what judgements from heaven by wch god spak against the sects he mentions , they had seen , i could never yet learn of his neighbours , though i have lived very near them , have often conversed with them , and had them my auditors till ( i imagin ) m. baxters opposition to me took them off . nor doe i think if mr. baxter were put to name the judgements by which god spake from heaven against the sects he names , would he mention any other then the two monsters in new england , which i am confident neither mr. baxter , nor any of his neighbours of kederminster saw . these two monsters are mentioned in the margin of his book pag. 232. to be the most hideous monstrous births of mistris hutchinson , and mistris dier . in mr. welds story of the antinomians ; i finde mention in the preface of thirty monstrous births or thereabouts brought forth by mistris hutchinson at once ; some of them bigger , some of them lesser , some of one shape some of another , few of any perfect shape , none at all of them ( so far as he could learne ) of humane shape . and of mistris dyer that she brought forth her birth of a woeman child , a fish , a beast , and a foule , all woven together in one , and without an head , which he describes pag. 44. of his story . the truth of the relation i question not : but that they were miracles as mr. baxter takes the word [ miracle ] in his second part , ch. 4. sect. 1. &c. in which he distinguisheth between wonders and miracles , i think cannot be made good . if we finde not the like story in every point , yet we reade of many monstrous births , as that of the earle of hollands daughter and many other : yet neither divines , nor philosophers , nor physicians that i know do reckon them among miracles . nor do i think it a very safe way to take such accidents as arguments for , or against any tenet . camden in his britannia describing wiltshire , makes mention of a synod in calne , whereat upon the falling of the roome , and preservation of dunstan it was judged , that god had determined for monkery . many more such strange accidents doe both heathen , and ecclesiasticall histories mention for confirmation of superstition and errors , which mr. baxter himself takes notice of pag. 240. by which people have been lead to errors . and therefore i think mr. baxter doth ill to direct his neigbhours of kederminster , to such accidents to fortifie them against sects . and i have ever judged it a very unsafe , and i thinke an evill course that many preachers have taken to affright their people with relations of accidents , befalling men whom they judge erroneous , thereby to deter them from so much as examining their tenet ; as being contrary to pauls admonition of trying all things , 1 thess. 5. 21. and directing to another way of discerning between truth and error , then the holy scripture contrary to john 5. 39. mark . 12. 24. 2 tim. 3. 16. deut. 13. 1 , 2. and isai. 8. 20. &c. which is derogatory to the scriptures use , and directing them by judgements from heaven to judge of doctrines , of which many relations are not true , as i am sure for one instance in the relations of gods judgement upon sabbath breakers , to which mr. baxter referrs pag. 230. concerning mr. powle of lemster in my time of being there , and not far off from the place when it happened , in the relation of which there are sundry mistakes and untruths , nor did the circumstances shew the accident to be gods voyce , to that end the compiler of that book applies it . but if the relations of the accidents be true , yet it is uncertaine whether the devill do not speak by them , untill it appear first that the tenet they are applied to confirme be of god , which may be known by the scriptures without relying on such accidents . and it is well known that papists use them as well as the orthodox , and make them a note of their church and doctrine , which is rejected by protestants . but were it granted a safe way to judge of doctrines by such judgements of god ; yet in all the story of mr. weld forementioned , i finde not a word of mistris hutchinson , or mistris dyer , or any other of these whose errors are taken to be condemned by those accidents , as holding antipaedobaptisme . i finde mistris dyer and her husband to have been taken for familists , pag. 44. mistris hutchinson to have held 29 errors , pag. 60. but none of them against infant baptisme . mr. baxter himself in the margin of his book pag. 232. bids aske them in new england , whether they were not convincing providences against their antinomian antiscripturall heresies . why then doth mr. baxter tell his neigbours of these judgements speaking against the sects he mentions indefinitely , when it was but against one of them in his own construction , and place his speech where it might be , and is commonly taken , and was alledged upon mr. baxters credit in pulpit , in the parish in which i taught , as spoken against antipaedobaptists , but that it is most likely mr. baxter in that passage chiefly intended to make me in particular , and other opposers of infant-baptisme odious , and the truth we hold , though he did thereby misleade men , for which the lord forgive him . yet i will adde thus much , that i finde among the 82 errors condemned in new england , in that story the 21 to be this . to be justified by faith is to be justified by workes : which how near it is to mr. baxters doctrine in his aphorisms of justification , thes. 20. 70. 72 , 73 , 74 , 75 , 76. in this treatise pag. 11. doubtlesse the gospel takes faith for our obedience to all gospell precepts , which he teacheth in his aphorismes , thes. 76. and expounds james 2. 24. of justification before god by works in a proper sense , and those were giving food , or cloathing to a brother , vers . 16. offering isaac on the altar , which is rather a work of the law then the gospell , ver. 21. rahabs receiving the messengers and sending them out another way . sect. 9. of the anabaptists evill lives . master baxter proceeds , christ hath told you , by their fruits yee shall know them ; we mis-interpret , when we say he means by fruit , their fals doctrine ; that were but idem per idem . hereticks may seem holy for a little while , but at last all false doctrines likely end in wicked lives . where hath there been known a society of anabaptists , since the world first knew them that have not proved wicked ? how many of these or antinomians , &c. have you known , who have not proved palpably guilty of lying , perfidivusnesse , covetousness , malice , contempt of their godly brethren , licentiousness , or seared consciences ? answ. interpreters differ about the fruits , mat. 7. 16. some by fruits understand evill life , some false doctrine , some both , some adde their want of calling : i for my part think both an evill life and a false doctrine do discover false prophets , but chiefly their false doctrine , and so do piscator , pareus , perkins , &c. because that seemes to be gods note deut. 13. 2. and in reason sith a false prophet is so named from his false doctrine , the false-hood of his doctrines best discovers that he is a false prophet . as for evill life by it self , ( which m. baxter seems to hold ) it cannot be the note whereby to know a false prophet as such , both because evill men may be true prophets , as judas for example , who was a true apostle , yet a theif , and on the other side mr. baxter confesseth heretikes may seem holy for a little while , and therefore during that time they cannot be known by their evill life : yea , many erroneous persons have continued in appearance , holy to their end . mr. baxter dares say no more but that all false doctrine likely end in wicked lives . augustin commends pelagius epist. 120. bertius arminius ; yea many of those who have bin reputed heretiques , have been eminent for holinesse in appearance even to their end , and thereby have prevailed . and indeed it is the common tenent of protestant divines , answering bellarmine and other papists , who deny profession of the true faith to be a note of the true church , and among other notes make the holinesse of their teachers one note , that true faith is a sufficient note of a visible church and true teacher , and that holinesse of life is not the note of a true prophet , or the want of it of a false prophet . if it were it would follow no true ministers who are vitious in life , nor to be heard , nor to be owned as pastors . and therefore mr. baxter unadvisedly perhaps in heate , or spleen , directs his neighbours to know false prophets by this note , which would if retorted prove presbyterians , heretiques as well as anabaptists . but to say by their false doctrine yee shall know false prophets , were idem per idem , the same by the same . answ . in mr. baxters logick then false doctrine , and false prophet are the same . it is true , false doctrine is the form denominating a false teacher or false prophet : but to make the forme denominating , and the subject denominated the same , is to me false doctrine in logick . are the whitenesse and the thing white , the heate and thing hot , all one ? or doth a man that knows hot water by heate , cold water by its cold , know idem per idem , the same by the same ? but mr. baxter applies his rule generally against anabaptists , and saith , where hath there been known a society of anabaptists , since the world first knew them , that proved not wicked ? answ . were this question propounded dubitatively it would the lesse move , but no man will i think take his interrogation for any other then a most peremptory determination , wherein like a right english mastive , he flies in the face not of one , or two men , or one or two societies of men , but on all the societies of anabaptists since the world first knew them , and asserts them to have proved wicked . an accusation that i should not have dared to make against the papists themselves . and for it , if there were no other thing , i may boldly say mr. baxter hath plaid the devills part with a witnesse . but you 'l say is it not true ? answ. were not cyprian and his colleagues , hemerobaptists in epiphanius , the picards who re-baptized , as the preface to the bohemian confession of the year 1535 shewes , anabaptists ; that is , baptizers againe ? and yet who doubts but they had many societies who proved not wicked ? but you 'l say they were rebaptists on another ground then the anabaptists , mr. baxter means , who deny infant-baptism ? be it so : yet it is a most bold calumny to damne all their societies as in conclusion wicked . but that mr. baxter may learne to order his pen better hereafter , he may take notice that besides the probabilities that berengarius opposed the baptizing of little ones , notwithstanding what mr. marshall alledgeth , it is more then probable by bernards 204 epistle , his 66. sermon on the canticles , petrus cluniacensis his epistle against peter de bruis , and henricus , eckbertus schonaugiensis his sermon 7. adversus catharos in the auctarium of the biblioth : patxum tom. 2. and others , that there were many hundreds of years sithence , a very great number of godly societies , that did deny infant-baptisme , and in gaule and germany were baptized after infant-baptisme . but perhaps mr. baxter imagines no anabaptists ( as he calls them ) till luthers dayes . there have been many of those societies in high and low germany . will mr. baxter , a yong man that i believe never travailed out of england , fall into such exorbitant censoriousnesse as to condemne them all as in fine proving wicked ? sure i am alstedius in his sapplement to chamier de eccl. l. 2. c. 13. sect. 3. puts the anabaptists among those that had the garment of a good life : cassander in his epistle to the duke of gulick , and cleve cited by me in my examen part . 2. sect. 6. saith , in quibus magna ex parte pii cujusdam animi argumenta cernas . sundry other writings i have read even of those that have written against them , who either by their ingenuous confessions of some of them , or their readinesse to except against them for small infirmities , give me occasion to conceive there have been in the low countries , and elsewhere godly societies of them , and not such as in conclusion proved wicked . but perhaps mr. baxter pronounceth so of all those in england , that have been called anabaptists . if so , let him know that there have been in london churches of those called anabaptists , and are still , whose confession of faith may compare either with mr. baxter , or perhaps the assembly , for soundnesse of doctrine ; and not a few of whose teachers and members have lead a godly life to the end , and whose living members yet hold forth the faith in a godly life . and this the rather i am induced to conceive not only from mine own knowledge , and the credible testimony of others , but also from their petition to the parliament april . 2. 1649. and the parliaments answer to them , and their late heart-bleedings for professors abominations in their faithfull generall epistle printed for the same man , for whom mr. baxters published bookes have been printed . but i perceive mr. baxter was willing to let his pen have the reynes , and therefore addes ; how many of these , &c. may i not as well aske the parishioners of kederminster , how many have they known that have proved so palpably guilty of the soule sins he names ? how many anabaptists or antinomists they have known , i cannot tell . mr. baxter names me for one , and i confesse his parishioners of kederminster have had meanes to know me from my cradle , as being borne and bred up , and lived a good part of my life near them : if they know me so palpably guilty of the sins mr. baxter speakes of , they shew but little love , in that they rebuke me not , but suffer sin on me , contrary to what mr. baxter hath taught them . i would have trod this passage under my foote as dirt , were it not that the devill by this and such like passages breeds such hatred , and nourisheth such fury in mens brests , that were it not for the mighty over-awing power of god , and the magistrates justice , they would quickly fall on us to destroy us . i add no more , but the lord rebuke them . sect. 10. of the anabaptists confident expressions , and weaknesse upon triall , and the dispute at bewdley , jan. 1. 1649. yet mr. baxter hath not done with us . they have confident expressions , sayth he , to shake poore ignorant soules , whom god will have discovered in the day of triall : but when they meet with any that can search out their fallacies , how little have they to say ? you know i have had as much opportunity to try their strength as most : and i never yet met with any in garison , or army , that could say any thing which might stagger a solid man . answ. for other men i cannot make answer : my own expressions in my bookes and sermons have no more confidence then strength of proofe , or answer , as there was occasion . as solid men as mr. baxter have met with that which not only hath staggered , but also hath brought them to assent to my tenet . me thinks the institution , mat. 28. 19. the practise of iohn baptist , the apostles , and first churches , who did baptize no infants that can be found , might stagger as solid a man as mr. baxter , and it is very likely , mr. baxter met with some in garison or army that alledged these , or some of these to him . for my part i cannot tell how to construe it any other then a judgement of god on men that hold so earnestly against papists , and prelates , and presbyterians too , that in gods worship humane inventions are to be left as will-worship , and yet contend so much for infant-baptisme so cleerly proved , and so frequently confessed , not only by learned papists , but also many of the more ingenuous of the prelatical party , and others , to be onely a church tradition . yea , the oxford divines in their late reasons of the present judgement of the vniversity of oxford about the solemne covenant , &c. approved by generall consent in a full convocation , june 1. 1647. doe sect. 4. pag. 9. say , that without the consentient judgement and practise of the vniversall church , ( which they are not able to prove ) they should be at a losse , when they are called upon for proofe in the point of baptizing infants . but there yet remaines that which it seemes was first in his intention , though last in execution ; to wit , the blazing abroade his dispute with me ianua . 1. at bewdley , of which he speaks thus . you heard in my late publick dispute at bewdley ianuary 1. with mr. tombes , who is taken to be the ablest of them in the land , and one of the most moderate , how little they can say even in the hardest point of baptisme ; what gross absurdities they are driven to , and how little tender consciencious fear of erring is left among the best . ans. mr baxter not content to be cryed up by his party , hath thought good to glory in his imagined victory , and to crow over me in print , for that which i am assured the most considerate and godly auditors of that dispute have thought meet to mourn , as perceiving it to have been his hour of temptation : and god i hope will yet open his eyes , to see how he hath been abused , to become an instrument to hinder the receiving of truth , and the ringleader to a party of men , who neither mind the things of christ , nor regard mr baxter , saving wherein they make use of the keenness of his spirit , and abilities , to oppose the truth , and to uphold their repute . but to the matter , mr baxter reckons me among the heretiques he had before described , yet with difference . in an accusation of heresie , jerom saith , a man is not to be patient . mr baxters opinions about justification , universal grace in amyralds middle way avowed by him in this place of his epistle , his tenet about the magistrates being an officer under christ as mediator in his aphorisms of iustification , pag. 273. may and are taken to savour more of heresie then any tenet i hold ; yea sure , as our protestant divines are wont to answer papists , that the tenets of the protestants denying their additions , when otherwise the same faith is avouched , cannot be justly charged as heresie ; so neither can i be justly charged with heresie , who do avouch the baptism appointed by christ , and practised by his apostles , and onely deny that the consequences from the old testament are convincing to prove infant-baptism : they that alter christs way , and introduce another way , from circumcision , or the jewish church-state , as mr baxter doth , are more justly chargeable with heresie . his conceits of me i regard not : his neighbors of kederminster might hear how little i did say , but surely they could not hear in that dispute how little i could say , much less how little anabaptists so called can say in the hardest point of baptism : his neighbors and others may know by this , and my other writings and sermon● that i can say more then i said then ; and i know other learned men who can say more in the point then disputed , though i then said enough in answer to mr baxters arguments then produced , notwithstanding my care to speak no more then was necessary , and my natural hesitancy in answering an argument at the first hearing . and how ever the business was packed , to cry up a baxter , as if they had been a company of boys at a game , yet the whole auditory might know , and many did , that mr baxter gave no sufficient answer to that which i alledged , that no good argument could be drawn from the infants of the lews visible church membership to our infants visible church-membership , because the visible church of the iews was the whole nation brought into covenant together by abraham and moses without previous instruction ; but the christian visible church had another state and constitution , being gathered by apostles and other preachers , by teaching them the gospel , and thereby making them disciples , some in one country , city , family , some in another ; no one country , or city , or tribe together , but so many of all as the lord vouchsafed to call by his word and spirit . which was enough to answer the main argument mr baxter brought from deut. 29. 10 , 11 , 12. rom. 11. 19 , 20. the grossest of absurdities he conceived i was driven to , i take it was that i conceived [ thou ] deut. 29. 12. not to comprehend little ones , of which i have given account above : what other gross absurdities i was driven to , when mr baxter will shew them , i shall then make an answer : he neither did charge me with any such gross absurdities , nor could drive me to any , when he and i had a whole afternoons conference at kederminster in his chamber with him alone , ianua . 25. after that he knew my answers to his arguments , delivered in a sermon at bewdly chappel , ianua . 20. and for his last censure , as if there were little tender conscientious fear of erring left in me , it shews a very great height of pride in him , to take on him to judg my spirit , and uncharitableness or malignity towards me , who would thus censure me , when if he had any spark of charity to me , he might have perceived a very great and consciencious fear of erring in me , who , afore i did publish any thing , did first try what the london ministers could say for infant baptism , in six days private dispute , and after applyed my self to a committee of the assembly , and particularly to mr marshal , and waited nineteen moneths afore i published my writings about infants baptism , as may be seen in my examen and apology , not unknown to mr baxter : yea , my proceedings with mr baxter shewed the same fear of erring , having , afore i would adventure to preach at bewdly , first endevored to get his animadversions in writing on some part of my review , not yet printed , which he would not yeeld : and after that many moneths endeavored to get his arguments in writing , that my neighbors and my self might be satisfied , and i desist from preaching what i intended , or else might go more surely to work in asserting my tenet . but it seems mr baxter was resolved to lie close , till he could by provocations draw me to a publique dispute , presuming he should carry the fame of a victory , which would serve his and the rest of his parties turn , to lessen my esteem , and to hold the people in the superstition of infant-baptism . and for himself , i leave it to his own conscience and understanding men to judge , how little conscientions feare , of erring he had , who would not , though so often requested , communicate his arguments in writing to me , to be examined afore he vented them so openly ; and how little brotherly care he had to keepe me from error , by giving me his arguments to stay me from preaching that which his speeches provoked me to , and he knew as i am assured that i did intend . to conclude i am enforced to expresse it as a grievance , that i have neither found that love of truth , candor , nor love to me , either before , or in the dispute , or since , which i expected in mr. baxter , and which encouraged me to yeeld to the dispute mentioned by him . as for the two flings he hath at me in the sixth direction of his epistle , where he mentions some that say , no truth must be concealed for peace , and saith , they have usually as little of the one as the other , i had hoped i had satisfied mr. baxter in a letter , by acquainting him with what limitation i meant , if not expressed my position thereof , which if he had been willing to deale fairely with me , he should have mentioned . as for mr. baxters wayes , how far they are from truth or peace , may easily be discerned , by his managing the business between him and me : my friendly and ready coming to him , ianua . 25. shewed my desire of both . the other is in those words , temptations are now come neer your doors , which i imagine he spake because of my vicinity to them : his neighbors i think will bear me witness i taught them many truths when they did hear me , which formerly was very frequent , and i still tender their good so far , as to be unwilling to mislead them , how ever they may think of me by mr baxters descriptions of me . and were i fit to give them counsel , i would warn them to take heed of the temptations that are indeed now come neer their doors , in the high esteem they have of mr baxter , which may cause them to drink in his errors , of which i have said before he seems to me not to be free ; and others in all parts , as his own words in a letter to me do import , do charge him with more largely then i do . other things in his treatise i let them pass : but for the point in dispute between him and me , if he add any thing more , as i am told he intends , if the lord assist i shall examine it when i have it in writing : and in the mean time do wish him mentem sanam in corpore sano . finis . notes, typically marginal, from the original text notes for div a94730e-1000 mr. baxter in the se● everlasting rest pag. 224. hee sent out ministers and not magistrats to bring in the world . and pag. 3 he saith , the nation of the jewes , and all proselyted gentiles were holy before mr baxter himself in this his book of the saints everlasting rest , part. 2. ch. 6. sect. 1. p. 2●2 expresseth christs charge to his apostles thus go , preach and make me disciple of all nations . see field of the church 3. book ch. 52. morton apol. cath part . 1. l. 2. c. 6. alsted supplem . cham. de eccles. l. 2. c. 13 sect 3. vide dr chaloners credo ecclesiam catholicam . davenant exhort . to peace . a plea for anti-pædobaptists, against the vanity and falshood of scribled papers, entituled, the anabaptists anatomiz'd and silenc'd in a public dispute at abergaveny in monmouth-shire sept. 5. 1653. betwixt john tombes, john cragg, and henry vaughan, touching infant-baptism. by john tombes, b.d. tombes, john, 1603?-1676. this text is an enriched version of the tcp digital transcription a62869 of text r206989 in the english short title catalog (wing t1811). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 107 kb of xml-encoded text transcribed from 24 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a62869 wing t1811 estc r206989 99866067 99866067 118327 this keyboarded and encoded edition of the work described above is 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(eebo-tcp ; phase 1, no. a62869) transcribed from: (early english books online ; image set 118327) images scanned from microfilm: (thomason tracts ; 113:e738[7]) a plea for anti-pædobaptists, against the vanity and falshood of scribled papers, entituled, the anabaptists anatomiz'd and silenc'd in a public dispute at abergaveny in monmouth-shire sept. 5. 1653. betwixt john tombes, john cragg, and henry vaughan, touching infant-baptism. by john tombes, b.d. tombes, john, 1603?-1676. [2], 44 p. printed by henry hills, and are to be sold at his house at the sign of sir john old-castle in py-corner, london, : 1654. annotation on thomason copy: "may. 26". reproduction of the original in the british library. eng tombes, john, 1603?-1676 -early works to 1800. cragge, john, -m.a. -early works to 1800. vaughan, henry, 1617 or 18-1661 -early works to 1800. anabaptists anatomiz'd -controversial literature -early works to 1800. infant baptism -early works to 1800. anabaptists -england -early works to 1800. a62869 r206989 (wing t1811). civilwar no a plea for anti-pædobaptists, against the vanity and falshood of scribled papers, entituled, the anabaptists anatomiz'd and silenc'd in a pu tombes, john 1654 20141 8 50 0 0 0 0 29 c the rate of 29 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2000-00 tcp assigned for keying and markup 2001-07 aptara keyed and coded from proquest page images 2001-07 tcp staff (michigan) sampled and proofread 2001-07 tcp staff (michigan) text and markup reviewed and edited 2001-11 pfs batch review (qc) and xml conversion a plea for anti-paedobaptists , against the vanity and falshood of scribled papers , entituled , the anabaptists anatomiz'd and silenc'd in a publique dispute at abergaveny in monmouth-shire sept. 5. 1653. betwixt john tombes , john cragg , and henry vaughan , touching infant-baptism . by john tombes , b.d. job ii. 2 , 3. should not the multitude of words be answered ? and should a man full of talk be justified ? should thy lies ( or devices ) make men hold their peace ? and when thou mockest , shall no man make thee ashamed ? london , printed by henry hills , and are to be sold at his house at the sign of sir john old-castle in py-corner , 1654. a plea for anti-paedobaptists against the vanity and falshood of scribled papers . sect. i. the reason of this writing is rendred . there came newly to my hands a pamphlet , wherein the intitler speaks like a vain braggadochio , as if the book had ript up the anabaptists ( as he terms them ) and like a prelate had silenced them , though there was but one whom with any face it could be pretended that he was anatomized or silenced , who yet speaks and writes for the truth , which these opponents do endeavour to disgrace , and rejoiceth that he lives to find that these men have no other thing to charge him with than his contending for a reformation of that prophane abuse of infant-sprinkling , and that they have no other encouragement from him to persist in their paedobaptism , but a fond hope of his returning to that sinful practice . the libel hath a frontispice , which pretends to shew the manner of the anabaptists dipping , but most falsly , sith it represents it to the eyes of the beholders as if they held persons by the heels when they baptize them , which is otherwise than their practice . the pretended manner of laying on of hands , and washing of feet , is unknown to me , if they do use it , yet they have such likely proofs from heb. 6. 2. and our saviours practice and command john 13. as might have deterred the author of this frontispice from exposing the ordinance of baptism , and those other rites , to contempt , had he any reverence to holy things , and regard to chrisis appointment . but the frontispice of dr. featlies book , and this , with the epistles and other passages , do give occasion to intelligent persons to conceive that this sort of men do make but a sport of christs ordinance , and that they have little mind to search for , or receive truth , but to expose them that are for believers baptism , and against infant-sprinkling , to the contempt of light and profane wits , and to the hatred of the ignorant and superstitious common people . and i conceive that this book is published by men of that spirit , who seek to make odious the endeavoured reformation of ignorance , superstition , profanenesse , and ungodliness , which abounds in those parts , and to uphold those either loose or formal pretended ministers , who take upon them to teach , but do indeed , as elymas the sorcerer acts 13. pervert the right way of the lord . surely did they seek the truth in love , they would not so insult over tender consciences as they do , encourage the looser sort , and deter the enquiring souls from the wayes of christ , for my self , as i have found from others , so i deprehend in these men the same unrighteous spirit , in their reporting my answers , and publishing them in print , without my revising of them , though it were proposed , and as i remember yielded , by one , that in a private way , i should have his arguments sent to me in writing , & for the other after 2 copies of his sermon sent me , yet i wrote to know whether he would own them , nor did publish any thing though i had sent some animadversions on the notes i received , of which i was told one copy was shewed to mr. cragg himself , and not disowned by him . and i do account it a shameful practice which these men , and another before have used towards me , that after i have been drawn to a verbal extemporary dispute , and no common notary agreed on , yet my answers are published by them without ever allowing me the sight of them , that i might either own them or amend them , afore the printing and publishing them . but i see , faction so prevails with them , that like as if they were of the romanists minds , they allow themselves liberty to use any arts as pious frauds to bear down the truth of antipaedobaptism . and this they do with so much insolency as may stir up the inconsiderate to trample upon their antagonist , and create prejudice against the truth . which hath necessitated me in this hast to write this . sect. ii. a view of the epistles is taken . who the j. t. p. or j. w. is i know not . what the first epistle saith of austins rule , it is neither true , for then the observation of an easter , and sundry other superstitious rites should be from the apostles , nor if it were true , is it true of infant-sprinkling that the whole church held it , sprinkling being not used in sundry ages instead of baptism , and infant-baptism , as it is now used , opposed by tertullian , and gregory nazianzen , and only the popish doctrine ( disclaimed by mr. cragg ) of the necessity of baptizing infants to their inheriting heaven , taught by the writers called fathers . as false it is that the baptizing believers ( called by these anabaptism ) had its spring and rise from nicolas stork , and others there named , it being commanded by christ , practiced by the apostles , continued in the first ages without any infant-baptism , and when infants were baptized , it was very rarely , onely in case of danger of the neernesse of death to the infant , and when reformation of other popish abuses was sought , the reformation of this was sought with the first , some hundreds of years afore luther . as vain is the assignation of the causes of anabaptism ( which is indeed true baptism ) whereas the true cause is the shining forth of light from the scriptures , and other authors , not discerned formerly as now . the true reason why our books and practice are permitted is , because they have at least so much appearance of truth as is sufficient to make wise men to let them alone , lest they haply should fight against god . the epistlers reasons are but his own ignorant surmises . though disputes are useful , yet such unworthy artifices as i find in and after them are a just reason for me to wave them , especially with such men as i have met with . what the successe hath been of the disputes mentioned its not so proper to me to enquire . the publishing of that at bewdley in so unbrotherly manner , hath , i imagine , diverted many from the truth , who if they had not been willing to be deluded , had never been caught with such a cheat as is the mock-titled book , plain scripture proof for infant-baptism . the rest of the disputes have not gained ( that i hear ) any credit to paedobaptism , but on the contrary , among the intelligent . it is true i was importuned to visit some friends at abergaveny , and did preach there , and some of the things the letter mentions i spake , and do still avouch . the two men mentioned were unknown to me , i slighted neither , though being wearied with preaching i did forbear to speak much , and was willing to get into a dry house from the rain . i was willing to have conference with mr. vaughan , who seemed modest and intelligent . the other opponent i found before to be a man of talk , who could not blush . that which the second epistle writes of my being wounded , and vaunting , is meerly fabulous , and i think the like of the short time of conceiving the dispute and sermon . it displeaseth me not , that the business should be truly stated , which is the end of this writing , though it displease me that such unworthy tricks are used to deceive people , as those which appear in the publishing this disputation and sermon . i intend not to lengthen the businesse by insisting on the falsity of the reports of my answer : it is not improbable i might in five hours dispute with one who talked so fast as to give no time to consider of what he said , answer not so cleerly as i would , had i had the arguments to view and examine deliberately . i presume it will be sufficient , for cleering truth , if either i shew how my answers are misreported , or how they are to be amended . sect. iii. mr. vaughans dispute is answered . to begin with mr. vaughans dispute . had it been framed into a syllogism it had been thus . they that were admitted lawfully into the covenant of grace by circumcision , may be admitted into the covenant of grace by baptism ; but infants were admitted lawfully into the covenant of grace by circumcision ; therefore they may be lawfully admited into the covenant of grace by baptism . to which had it been thus formed i should have said . 1. that it is false that either by circumcision or baptism infants or other persons are admitted into the covenant of grace , yea paedobaptists themselves suppose they are in the covenant of grace before , and therefore they are baptized : nor doth mr. vaughan shew how persons may be in congruous sense said to be admitted into the covenant of grace . 2. if it were true , yet it is certain that infants of unbelievers were admitted by circumcision as well as infants of believers , and so his medium proves as well the baptizing of unbelievers infants taken into a believers house , as believers . but in the manner he framed his reason i denied the consequence . and when he urged , it must be either because the covenant of grace made with abraham and his seed , is not the same in substance , withthat which is now actually in force with believers & their children , or secondly because baptism succeedeth not in the room of circumcision , i did rightly say i could deny your division . for there is another reason , viz. because there is not the same command of baptizing infants as there was of circumcising them , and yet that the disputation might proceed , i denyed the consequence , for both those reasons . and to what was replyed i answered rightly , that the covenant now in force according to gal. 3. 14. was not to the natural seed of abraham , but the spiritual ; nor is it true , that all the children of abraham were circumcised , for the females were not , or that they that were circumcised were consequently admitted into the covenant . for even mr. vaughan presently tells us , that ishmael though circumcised belonged not to the promise . now what is it to be admitted into the covenant , but to be admitted to the promise or participation of the covenant ? what he replyed further , that the covenant gen. 17. 7. was made alike , in the same extent and latitude , promiscuously with all the seed of abraham , even the natural , is most palpably false . for none but the spiritual seed of abraham , by believing , as he did , have the promise of righteousness , which is the covenant of grace , and ishmael is expiesly excluded gen. 17. 19 , 20 , 21. and he grants himself , none but the children of isaac were children of the promise , nor were the jewes , who were broken off because of their own unbelief , romans 11. 20. comprehended in the covenant of grace . romans 9. 8. proves cleerly that the covenant made to abraham and his seed as it was a covenant of evangelical grace was not made to all his natural seed , and so not to any of his natural seed , because they were by natural generation of him , but because elect of god . and it is false which mr. vaughan saith , the children of isaac ( he should have said isaac , and after him jacob ) are not called children of the promise in regard of any peremptory election , or aesignation to faith and salvation . for the contrary is manifest from verses 11 , 12 , 13. nor is it any thing contrary to the absolute decree of reprobation , that paul lamented , desired and prayed for the israelites , but his lamentation doth rather prove it that they were rejected , and desires and prayers may be even for that which may not be , as when christ prayed to have the cup passe from him . his reasons why the children of isaac are called children of the promise , are not to his purpose but against him . for 1. he doth thereby tacitly imply that none but the children of isaac were children of the promise , and therefore none but they in the covenant of grace . 2. if the reasons of the children of isaac their being called children of the promise were the inheritance of canaan , and the descent of christ , then only jacob was a child of the promise , not esau , and so it remains , the covenant gen. 17. 7. was not made to all the circumcised , nor they by circumcision admitted into the covenant gen. 17. 3. after his explication , it is cleer that the covenant of grace made with abraham and his seed is not the same in substance with that which is now actually in force with believers and their children , contrary to what he said before . 4. after this doctrine none are now children of the promise , sith there are none that inherit canaan according to that promise , nor from whom christ descends , and then if the promise be the same with the covenant of grace , none are now admitted into the same covenant , and consequently none to be baptized , according to mr. vaughans reasoning . what he saith he might have added , that if none but the elect and faithful can be admitted into the covenant , there is no subject left for the ordinance of baptism . i deny it . it goes upon this mistake , that none are to be admitted but those that are admitted into the covenant of grace , and known to be so : whereas persons that are disciples and believers by profession at least , are to be admitted to baptism , and no other ordinarily , whether they be admitted into the covenant of grace , or not . nor are we to baptize upon a judgement of charity , of thinking no evil , for then we must baptize turks infants as well as christians , nor upon a faith in the seed , or the parents actual faith , but their own profession . it is not true , no not according to mr. vaughan's own grant , that they were admitted into the same covenant by circumcision , into which we are now admitted by baptism , for we are not admitted into that covenant which hath the promise of the inheriitng the land of canaan , and descent of christ from us , which he before acknowledged to be promised in the covenant , gen. 17. neither need we say , that the circumcised had the righteousness of faith inherently in themselves , or that of their parents imputed to them , or that circumcision was a false seal . for neither is it said rom. 4. 11. of any mans circumcision but abrahams in his own person , nor of his , that it was the seal of the righteousness of faith to any but a believer . this was my answer , not as mr. vaughan mistook me , that circumcision was a seal onely of abrahams own faith in particular . nor is there a word rom. 4. 13. gen. 177. acts 2. 39. to prove that the covenant or promise was the same , and alike , to abraham and his seed , and to us believers , and to our children . nor is it true that 1 cor. 7. 14. is meant of covenant holiness of children , nor doth he bring any proof that it is so . for that which he dictates , that there is certainly some special privilege set forth to the children of believers , accruing to them from believing parents , is false , the text ascribing nothing to the faith of the one parent , but to the conjugal relation . and for that which he saith , it was no news to tell them that they might have the lawfull use one of another , i say , though they might not doubt whether they might lawfully use one another when both were unbelievers , yet it is manifest the believer doubted whether it might be so still , and therefore the apostles telling them it might , was an apposite resolution of their doubt , whether it be to be called news or no : and their not doubting of the legitimation of their issue is the very reason from whence the apostle by an argument ad hominem infers , the continuance of their lawfull copulation . and what i said of the use of the words sanctified and holy , 1 tim. 4. 5. 1 thess 4 3 4 7. was right ; nor do i think mr. vaughan would have urged that text , as he doth , if he had read what i have written in the first part of my antipaedobaptism , in which is an ample disquisition of the meaning of that text , to which i refer mr. vaughan , and other readers , who shall be willing to search out the truth . what i said , that if baptism succeeded circumcision , and thence infant-baptism be deduced , female infant-baptism could not be thence inferred , for they were not circumcised , is manifest , nor is it pertinent which mr. vaughan brings to infringe it . for though females be granted to be in the covenant of circumcision , yet they were not circumcised , and if in the eys of all laws whatsoever women are but as ignoble creatures , and so not circumcised , this confirms what i allege , that by virtue of baptisms succession to circumcision their baptism cannot be inferred . what he thought to have told me about the proselites of righteousness , and the baptizing of their infants , i conceive i have considered and answered in the second part of my antipaedobaptism or full review , now in the press , in which the feebleness of dr. hammonds proof is shewed . it is neither true that col. 2. 11 , 12. is an explanation of what is meant by the circumcision of christ , in these words , being buried with him in baptism nor any thing said of the analogy between circumcision and baptism , which mr. vaughan saith is so evident in this place , nor if it were doth it prove that our baptism succeeds the jewish circumcision . and what he grants , that col. 2. 12. rom. 6. 4 , 5. immersion and emersion in baptism are alluded to , as the custom then of baptizing ; and that which he saith , that indeed it seemed to him that for some centuries of years , that baptism was practiced by plunging ; for sprinkling was brought first in use by occasion of the chinicks , taking what further is manifest , and not denied , that sprinkling is not baptizing but rantizing , it is manifest that in infant-sprinkling now in use there is a mockery , when the minister saith , i baptize thee , and yet doth not baptize but sprinkle or rantize . and it was truly said by me that it is a nullity , it being done neither on persons , nor in the manner christ appointed to be baptized , as the spaniards baptizing the americans was a meer nullity and mockery . not do i know why mr. vaughan should say , [ this concludes our selves and all our ancestours , even all in the western churches for fifteen hundred years , under damnation ] unless he imagine with the papists infant-baptism necessary to salvation . that which mr. vaughan saith , p. 13. of the churches power to alter any thing from the form of christs institution to be confessed by all divines , and that he is none that denies it , is not true , except he account none divines but the papists . for i know none but papists that do acknowledg that the church hath power to alter christs institution . nor in my practice do i acknowledg it . i plainly tell mr. vaughan i do use to administer the lords supper in the evening , and though . i do not say it was instituted by christ to be in the evening , yet because it is called the lords supper , and the apostle takes notice of the time , 1 cor. 11. 23 , &c. and the administring of it in the morning occasions many to think they must take it fasting , and not a few that they are first to receive christs body in the popish sense , i think it very requisite the lords supper be administred in the evening . the love-feasts i finde not appointed by christ , and therefore might be altered . but in requital of mr. vaughans advice to me , i advise him to take heed of that erroneous and dangerous tenet which avoucheth a power in the church to alter christs institution , which serves to justifie popish corruptions , and to condemn the practice of all the reformed churches . i fear to embroil the church of god : they do it who oppose the truth . i am willing to submit to the judgment of the church when they agree with christ , but to none but christ , in what he hath appointed . it is neither true that the practise of infant-baptism , much lese of infant-sprinkling , hath been fifteen hundred years : nor , if it were , is it so strange a thing , that god suffered such an error as that is . i thank mr. vaughan for his ingenuous grant , and his modest carriage , and with expressions of my pity of his being misled by the conceit of the churches power ( by which , what is meant is hard to say ) conceiving i have answered him sufficiently , i take my leave of him and pass on to mr. cragg . concerning whom the reader is to be premonished , that by reason of his fast speaking , and many words , i was often uncertain what to apply an answer to at the dispute . sect. iv. mr. cragg's dispute is examined . as for his preface i let it pass . his first euthymene ; pag. 16 : some infants may not be baptized , therefore some infants may be baptized , is so frivolous , that i neither did then , nor do now think it worth any thing but contempt . for if the reasoning were good , it must be resolved into this syllogism , all that may not be baptized may be baptized , some infants may not be baptized , ergo , some infants may be baptized , there being no other way according to logick rules to make it good . any man of common sense might see the foolery of that argument . for if it be good he might in like manner say , some infants may not have the lords supper , therefore some infants may ; some boys are not to be ordained bishops , therefore some are . i denied the consequence , and mr. cragg not sensible of his folly prints a syllogism , which shews he proved not what was to be proved , which when i would have rectified by shewing what he should have concluded , he run on so fast in his vain prattle , that the reader may easily perceive i had reason to say , what would the man say ? the next argument is concerning the essence of baptism , which he saith , belonged to infants ; therefore they may be baptized , and then insinuates me to have been driven to absurdities in denying that baptism is a relation , and austins definition of a sacrament . to which i answer , 1. this proposition the essence of baptism belongs to infants , may have two senses , 1. that the baptism of infants is true baptism , that is , is according to transcendental verity such as hath the nature of baptism , and in this sense i grant the proposition is true , and so it is true that an infants eating bread and drinking wine is true eating and drinking the lords supper , it hath the essence of it ; but this i did not imagine he meant , and therefore denied his minor , till his next syllogism shewed he meant it , and then i perceived i should have denied the major . but his quickness and multiplying words would not permit me to recall my self . 2. the other sense is this , the essence of baptism , that is , that which is of the essence to right administration of baptism belongs to infants , in which sense i denied it , nor doth his argument from the definition prove it , for it is all one as to argue , infant-baptism is baptism , therefore it is right baptism . as for the absurdities he imputes to me , i deny them to be absurdities . for i take baptism to be either an action or passion , though christian baptism have a relation superadded , and so in the use is a sign , and the genus of it , which is of the essence , i should make an action . as for the other absurdity , i do confess that the term sacrament being but a term invented by latine fathers may be laid aside , nor is there any common nature of sacraments expressed in scripture . and i confess i take austins definition , if it be his , that a sacrament is a visible sign of invisible grace , to be but imperfect , sith it may be applied to the descent of the holy ghost as a dove , christs washing of his disciples feet , a persons kneeling and holding up his hands to pray , the kissing of the bible , and many other actions which are not sacraments , i confess i was weary of these quirks , and imagining that he used them onely to weary me , and blunt my attention , and to make some oftentation of himself , i replied not to his vain talk , but called for scripture-proof . as for that which he saith , i denyed all that were church-members were to be baptized , and yet affirmed it in my sermon : in both i said true , the former being understood of invisible , the latter of visible church-members . in the argument pag. 24. those whom god did promise before the law , foretell under the law , actually receive into covenant under the gospel , those god did appoint church-members under the gospel . but , &c. ergo . had not mr. craggs quickness hindered me , i had shewed the vanity of the major , as well as denied the minor . for if he mean by [ church-members ] visible church-members , and by [ actually receiving into covenant ] understand such an actual receiving as is without any act of faith or profession of the persons received into covenant , as i conceive he doth , i deny the major . but i also denied the minor . in the next proof he changeth the term [ of actually receiving ] into [ being in covenant ] now there is a manifest difference between them , sith a person may be in covenant , that is , have a covenant made to him , who is not yet born , as isaak , gen. 17. 21. but he is not actually received into covenant till he be born , and by some acts of his own engageth himself to be gods : receiving importing an offering , which is to be done by profession . as for his proof from gen. 17. 7. i had many exceptions against it . first , that if it be understood of the natural seed of abraham the everlastingness of it was but for a time , and that time afore the gospel , as in the next verse , the possession of canaan is promised to be everlasting , and yet the jews dispossessed now of it . which mr. cragg grants , and therefore must needs grant that the promise verse 7. though it be termed everlasting , yet it is to be understood onely of a limited time , as in other passages , exod. 21. 6. & 12. 24 &c. if meant of the natural seed of abraham . nor is he resieved by saying , they shall have canaan again , for however the possession was not everlasting , that is , at all times , particularly not in gospel-times . as for his proof of the continuance of the gospel covenant unto the end of the world , to abraham and his seed , the very text he allegeth , gal. 3. 8. doth manifestly express the thing promised to be justification , and that of the heathen , and that through faith , that had not the man a face which could not blush , he would have been ashamed to have urged it to prove , that abrahams natural seed were promised to be in covenant under the gospel . and his next allegation is as vain , that because deut. 29. 10 , 11. the whole congregation of israel are said to stand before the lord with their little ones , to enter into covenant , therefore the covenant gen. 17. 7. is to continue to infant natural seed of abraham to the end of the worlds whereas the speech is onely of a transient fact , not of a command , much less of a promise of something perpetually future , and what is said of the little ones is as well said of wives , hewers of wood , and drawers of water , and therefore if thence be concluded a continuance of covenant to infants , a continuance of covenant to wives and servants will be concluded . his allegation of heb. 8. 6. is as vain , for he brings it to prove , that if infants were in covenant under the law , they are in covenant under the gospel , whereas the meliority of the covenant is not placed in the extent to the sort of persons , for then it should be extended to more sorts than the covenant of the law was , but to the meliority of the promises , which were of better things , or better terms , then the promises of the law , but not to any other than elect and true believers , and so not to infants as the natural seed of believers . and for that which he saith , this unchurcheth the one half of christendome , and leaves them no ordinary means of salvation , if he mean by christendome all that are commonly called christians , i grant it , if the infants be the one half of them , and their unchurching be in respect of visible church-membership , but count it no absurdity . nor do know what ordinary means of salvation he conceives they are left without except baptism , which i take not to be an ordinary means of salvation without faith , and therefore think it no inconvenience to say that infants are without ordinary means of salvation , which are the preaching the word , &c. yet are saved by the election of god , redemption of christ , and work of his spirit . what i said , that the covenant under the gospel was made onely with the spiritual seed of abraham , was right , and determined so rom. 4. 11 , 12 , 16. rom. 9. 7 , 8. gal. 3. 29. john 8. 39. &c. nor is it true because the partition wall is broken down , therefore there is the same covenant national to the natural seed of believers as was to abraham , but that therefore as the apostle speaks ephes. 3. 6. the gentiles ( to wit believing gentiles , rom. 1. 16. ) should be fellowheirs , and of the same body , and partakers of his promise in christ by the gospel . nor is it ture , that the gospel covenant is made with the whole visible church , as the gospel covenant is expressed , heb. 8. 6 , 7 , 8 , 9 , 10 , 11 , 12. and if i denied the major pag. 29. in the first argument , i confess i was mistaken through inadvertency , whether by reason of mr. craggs fast speaking , or some humane infirmity , or some other occuirence now not remembred , i cannot tell . but i deny the minor understood of the gospel covenant , heb. 8. 10. and the whole visible church being taken without any synecdoche for every visible churchmember . but i perceive by mr. craggs words page 30. if the church in regard of outward administration of ordinances ( which is the question ) were only the elect , &c. that the terms church and covenant were so ambiguously used by him , that i knew not how to conceive of his meaning , and his fast speaking would not permit me deliberately to consider his words , and therefore no marvel i desired liberty to explain my self , and to enquire into mr. craggs meaning , it being impossible for me otherwise to answer appositely , and to make the disputation profitable for finding out truth . as for that which mr. cragg saith , that it was the question whether the church in regard of outward administration of ordinances were onely the elect , it doth untruly suggest as if i so conceived , who , though i hold the church invisible are the elect onely , and that the gospel covenant of grace , heb. 8. 10 , 11 , 12. is made to them only , yet have still granted that the church visible consists of others than elect persons , and that outward ordinances may lawfully be administred to them upon their profession of faith in christ . but mr. cragg by confounding these terms [ to be in covenant , to be subjects of baptism , &c. ] misleads unwary hearers and readers . the next text mr. cragg brought was isaiah 49. 22. whence he would prove that infants should be churchmembers under the gospel . to which my answer was at first ( though it was otherwise taken ) that it is a prophecy that the gentiles should bring back the jewes , not only infants but others , from captivity , which the words before verse 19 , 20 , 21. and after verse 24 , 25. do plainly evince ; and this is given as the meaning by the new annotations made by mr. gataker , who doth on verse 23. say , it was fulfilled in those persian potentates , cyrus , artaxerxes , darius , ahasuerus . nor is there in the contents of the chapter ( which mr. cragg without ground makes the judgement of the church of england ) any thing to the contrary , but the words , which are [ 18. the ample restauration of the church , 24. the powerfull deliverance out of the captivity ] do rather confirm this . if any people laughed at this , they shewed their ignorance , and mr. cragg shewed his heedlessness when he said , that it was an addition to the text that the gentiles should bring the lewes , when the very distinction of [ thy children ] from [ the gentiles ] shews it meant of the jewes , otherwise it should have been [ their children ] in the third person , not [ thine ] in the second ; nor can it be meant of gods children as his , for then it should be [ mine ] in the first person , for god speaks those words . though i deny not but the words may be accommodated to the times of the gospel , but not to mr. craggs purpose of bringing infants to baptism , which hath no colour from the text . which appears by considering mr. craggs answer to my questions put forth needfully to cleer the text . for 1. if by [ standard ] be meant [ baptism ] which the scripture never calls gods standard , and the bringing should be to baptism , then the sense should be that supreme magistrates as kings & and queens should bringinfants in their arms , and carrythem on shoulders to baptism , which no story ever mentions to have been done , and is too srivolous to be made the matter of that prophecy . 2. the terms [ nursing fathers , and nursing mothers ] shew it to be a metaphor , wch mr. cragg granting , though it follow not , that nothing could be gathered from it , yet it follows , that mr. craggs application , which is according to the proper sense of the words , is not right . what i said , that it was fulfilled in hesters time , i said rightly , and mr. gataker before me in those annotations of his which are taken for the most incomparably learned , and hester as a queen among the gentiles , might well be stiled a nursing mother to the jewes . i will not trouble my self to examine mr. craggs dictates , but refer the reader to the notes of mr. gataker . as for what i said , that though it should be understood of the times of the gospel , yet it might be meant of grown men perswaded by the preaching of the gospel , as junius in his annot. was true . nor doth the bringing in the bosome being a metaphor prove they were infants . and if so , the church is spoken to , and the children were both the gentiles children , and yet [ thy children ] that is the churches . and so there 's no interfering in my words . the next text was isaiah 65. 20. in reading which mr. cragg left out those words , nor an old man that hath not filled his daies , nor would read them , nor the words following , ver. 21 , 22. i perceived he meant nothing but fallacy , and yet he added impudence to it in accusing me as urging it to deceive the people , when his own course , in concealing what would have cleered the text , had a manifest shew of deceit , and mine of plain dealing . as for his interpretation , there shall be no more an infant of daies , that is , infants shall not be uncapable of the seal , it hath no proof but his dictate , and it is without all shew of probability , there being not a word of any such thing as ou●ward ordinances , but of peace , increase , possession , and long life , as the verses before and after shew . the like is to be said of his interpretation of the other part of the verse , the child shall dy an hundred years old , that is , as an hundred years old , or as well a churchmember as if he were a hundred years old , when the term [ as ] is added to the text . to which he replyed that i do put in [ as ] 1 cor. 10. 2. and rom. 11. 19. but this latter is false . i grant i do so interpret [ baptized 1 cor. 10. 2 ] because otherwise the proposition were not true , and the sense is plain according to this sense , were baptized , that is , their passage through the sea and under the cloud was to them as if they had been baptized , and so did grotius expound it , which is the same with that which others mean when they say , they were analogically baptized . but in isaiah 65. 20. there is no need of such an interpretation , and that i may use the words of mr. gataker annot. on isaiah 65. 20. the syntax is familiar , and as cleer as the day-light or sunshine : the child or youth ( that now is ) shall dy the son of an hundred years ; that is , shall be an hundred years old when he dyeth . nor is this contrary to the contents , which though they be intituled to the church of england , yet there is no canon or act of any synod which did ever make them so , and who ever framed them , yet i think it no disparagement to say that mr. gataker understood the text as well or better than he : and this text was rightly made by me answerable to zach. 8. 4. nor is there either absurdity or ●ntruth , or blasphomy in my interpretation : which might be shewed by transcribing mr. gatakers forementioned notes on isaiah 65. 17 , 19 , 25. were it not i am forced to be brief . what i said about dr. prideaux his use was true , that he would require the respondent afore he answered to read the text , and consider it , which is necessary in divinity disputes , however respondents be restrained in other disputes . and for my explosion at oxford it is a meer figment , and that neither dr. savage , nor the doctor of the chair , did avoid my argument by their answer is manifest enough from dr. savage his own recital of his answer in his printed book , and this had been shewed in print ere this but that the printer failed to print my answer in the fit time . the frivolous conceit of my fear of mr. craggs gunshot is foolish ; i do not count mr. craggs arguments to be of so much force as a squib . as for his argument from mat. 28. 19. i answered , that all nations or whole nations did not include every part , all nations being taken synecdochically for the disciples of all nations . as for his division i gave the genuine reason why infants are excepted from the precept of baptizing , because they are no disciples . nor was there any defect in logick when i did not reduce it to one of his members . for [ capable of baptism ] and [ disciples ] are not terms subordinate , but distinct , though without opposition . and though to be disciples made them capable , yet there is a difference between the terms . i presume mr. cragg thinks baptized persons already disciples , yet not capable of baptism . what he saith of me , that i found fault with him at rosse for translating {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} make disciples of all nations , i am as sure is his fiction , as that i spake any thing there to him . nor will , i think , any man believe i should do so , except he found me now crazed in my brain , that hath either read my examen par . 3. s. 12. or 13. or shall read that part of my review now in press , in which i often assert that translation , and largely answer objections to the contrary in the fifth , sixth , seventh , eighth , ninth , &c. of that book . in which book i shall at large answer all that mr. baxter hath said to prove infants disciples from acts 15. 10. as for what mr. cragg saith here , it is frivolous . for though v. 1. 5. there is mention of circumcision , yet not of circumcision as acted on infants , but as taught brethren , and when the apostles v. 6. did consider of the matter , they did not consider of circumcision as acted but as taught , and not only of circumcision , but also of imposing the whole law of moses as necessary , which was the putting the yoke v. 10. and it is ridiculous to conceive that those teachers mentioned verse 1. did attempt to do any thing to infants , and therefore it is a meer wrangling to contend that the disciples on whom they would have put the yoke , verse 10. were infants , contrary to the constant use of the term throughout all the new te●●ament some hundreds of time . as so : mr. craggs arguments from acts 2. 38 , 39. it is false that the apostles inference is as mr. cragg insinuated , unless his argument have four terms , that they may be baptized to whom is the promise . for the apostle expresseth a duty in the imperative mood , not a ●ight in the indicative or potential , it is [ be baptized ] not [ may be baptized ] as in mr. craggs conclusion . i excepted that those parents were not then believers , which mr. cragg co●●●●ied in saying , they were believers in fieri , though not perhaps in facto , which is all one as to say they were not yet believers , but in the way to it . as for his saying , they were believers by outward assent and disposition , though perhaps not by inward assent and habit . i reply 1. if they were by disposition , how were they not by inward assent ? 2. how doth he know they were believers by outward assent and not by inward ? doth he know they were hypocrites ? 3. what act did they shew which expressed outward assent to the acknowledgement of christ as their lord ? what mr. cragg saith he knows of me , and tells of a ministers rule , is a fault he chargeth me with as not pertaining to the dispute . what he saith , that acts 2. 38. repentance is not made a condition of being baptized , is in my apprehension manifestly false . for the requiring repentance as first to be done , and then baptism to be annexed doth make it a condition of baptism , as when it is said , believe and thou shalt be saved , belief is made a condition of salvation . his talk about incompleat repentance , because they were pricked in their hearts , as a sufficient qualification for baptism , doth make the apostles speech as idle , which requires that which they had already , if mr. cragg say true ; but who will believe mr. cragg that the apostle required no more to baptism but an incompleat repentance or pricking the heart , v. 38. which it is said they had before ? or that he took that as a sufficient qualification for baptism , and yet required more as previous to it ? or who will believe him that the 3000. jewes were baptized upon an incompleat repentance , when the text expressely saith , then they that gladly received the word were baptized ? or that there was no new act of peter , but a recapitulation of the heads of his sermon that he preached to them before they were pricked in conscience , or were exhorted to be baptized , when the text saith , with many other words he testified and exhorted ? or that there was any , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , putting that as done after , which was done before , when the text doth so expresly note the order of time , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which our translatours render [ then ] and if it be rendred [ therefore ] it proves that which was done v. 41. to be consequent on that which was done before ver. 40. to the argument , to whom the promise of grace belonged , to them baptism belongs also : but the promise of grace belongs to believers and their children . ergo . to this i answered out of the text , when they are called , or are believers , not before , it neither belongs to fathers nor children without calling . to this mr. cragg replyed , 1. that the verb is in the indicative present tense , which implies , it is to them for the present , as well to your children as to you . 2. the opposition is between them and their children as near , to distinguish them as to whom the promise was at present from them to whom it was afar of , that is in the future , but all this is frivolous . for 1. the verb is in the indicative mood when it is said , the promise is to those that are afar off , as well as when it is said , the promise is to you and your children . 2. their being afar off is not in respect of time , but of place or dwelling , and the meaning is , they that are in the dispersion as it is called james 1. 1. or if it were meant in the sense that it is used ephe. 2. 15. ( not romans 2. 15. as mr. cragg miscites ) yet they are said to be afar off in respect of gods favour , or their affection to him , not in respect of time . lastly , it is frequent , even in speeches like this , to put the indicative mood present tense , by an enallage of tense , for the future , as matth. 5. 10 ; 12. i added , that by [ children ] is no necessity to understand infants , yet mr. cragg contrary to the common use , as ephe. 6. 4. col. 3. 20. would have [ children ] restrained to infants . 1. because of the notation of the word , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is from {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} to bring forth , which i think he saith falsly is given sometimes to children in the womb , but if it be , then it overthrowes his notation , for then {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is not from {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} to bring forth , for a child in the womb is not yet brought forth . but how doth it appear that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} signifies properly a young child ? or that child is analogum to old and young ? i had hitherto thought child and parent had been relatives , and that child signifies as well an elder as a younger . to that of the verb of the present tense answer is before how doth mr. cragg prove that their children they had were young children ? it is vainly supposed that the promise is to them & their children , as the jews children were in covenant with their parents . the text makes it to belong neither to parents nor children , but those that god cals ? does mr. cragg think that the unbelieving jews had the promise ? and yet they were in covenant in his sense before , even the whole nation ? or doth he think that christs bloud was not avenged on them ? if it were , how was the remedy as large as the disease ? next mr. cragg argues thus , they that are holy with a covenant-holiness are capable of the outward visible part of blessing : but infants of believers are holy with a covenant-holiness ; therefore they are capable of the outward and visible part . of which syllogism i might have denied the major , there being a covenant-holiness according to election , which doth not always instate the person in that which he calls the outward visible part of the blessing , by which he means title to baptism . but i denied the minor , understanding it of the outward covenant-holiness as they call it , which i truly said , is gibberish , and however vossius , bullinger ( for grotius i think means otherwise ) conceive of it , or the assembly , yet it is a meer mistake , and that holiness of children which is mentioned 1 cor. 7. 14. is truly said by me to be onely matrimonial holiness , or legitimation . and his argument out of mr. baxter i justly retorted , that in six hundred times in which holy is used in scripture , in none of them it is found for outward covenant-holiness intituling to baptism : which is a right way of answering , though it be called indirect by the logicians . and as for that he replies that rom. 11. 16. i confessed at ross covenant-holiness is meant , i grant it , but not outward covenant-holiness intituling to baptism , but that real saving holiness which is according to the election of grace , according to which iews elected shall hereafter be graffed in again . i said , ezra 9. 2. holy seed is all one with a legitimate seed according to the law of moses . against this it is objected , that then the meaning should be , the holy seed , that is the lawfully begotten iews , have mingled themselves with the seed of these lands , that is the bastards of those lands but i deny this consequence . the sense is this , the holy seed , that is , those who were descended by lawfull generation of allowed women , these have taken to themselves of the daughters of the nations whom god forbad them to marry , which is plain out of the vers 1 , 2. so that the people of the land with whom they mingled themselves , are not considered as illegitimate in there birth , but as not allowed to the israelites , and yet the holy seed is that seed which by a right generation according to moses law was legitimate . as for what he saith , that iepthe was a saint and yet a bastard , it is true , he was holy in one respect as borne from above , yet unholy by naturall birth . and whereas he saith , moses had childeren by an ethiopian woman , and yet not unholy , i grant it : for the ethiopian woman was not forbidden : nor were rahab though a canaanitess , nor ruth a moabitess when they joyned themselves to the god of israel prohibited , or there children illegitimate : yet this is not the same with covenant-holiness , intituling to church-ordinances , but legitimation intituling to be reckoned in the genealogy and inheritance of israel . the last argument mr cragg used was this , they that christ took up in his arms , blessed , said , the kingdom of god belonged unto them , pronounced a curse upon those that despised , and would not receive them , are holy with a covenant-holiness ; but christ lock up little children into his arms , blessed them , said , the kingdom of god belonged unto them , pronounced a curse upon those that despised , and would not receive them : therefore little children are holy with a covenant-holiness . in this argument i denied the minor , after some debate about the way of forming of it , in which i imagined that fallacy i do not now upon fight deprehend , & particularly i denied , that christ pronounced a curse upon those that despised and would not receive them . then he alleged mat. 18. 2. whence he argued , they to whom belongs the kingdom of heaven are holy & in covenant : but to little children belongs the kingdom of heaven ; therefore little children are holy and in covenant . in which argument any reader may perceive he proved not what i denied , that christ pronounced a curse upon those that despised , and would not receive little children or infants , and yet that text he alleged did not say of little children , that to them belongs the kingdom of heaven , but those that were not to be offended , v. 6. despised , v. 10. were to be received in christs name , v. 5. were not little children in age , but little ones in spirit , which appeared in that they are said to be believers , v. 6. and to be converted , and become as little children . to which , as the relator himself sets it down , mr. cragg said , the meaning is not , that the little children are converted , which is a grant of what i alleged , that the little ones not to be offended , despised , but received , were not little children in age , but affection of humility . mr. cragg added , but it hath relation to the desciples in the first verse , who must be converted from their actual sins , and become as little children which have no actual sin . at which words it is true , i said , and that justly , o how unhappy are the people that are seduced with these toys , are you not ashamed ? to which he replied , and it seems is not ashamed that it is printed , i see nothing worthy of shame : whereas if this speech of his were true , then this is a truth , except men be converted from their actual sins , and become as little children , which have no actual sin , they shall not enter into the kingdom of heaven : for this is the meaning of christs words , matth. 18. 3. according to mr. craggs interpretation , which whosoever believes must of necessity despair of heaven , sith as james saith , chap. 3. 2. in many things we offend all : and john 1. epist. chap. 1. ver. 8. if we say that we have no sin , we deceive our selves , and the truth is not in us . that which mr. cragg added , that the disciples were believers which are meant matth. 18. 6. and not the children , and yet saith , his argument remains unanswered , hath more of impudence in it . for his argument being that christ pronounced a curse on them that despised and received not little ones in age , and yet confessing that this was meant not of little ones in age , but disciples , believers in him , it is the heighth of impudency to say his argument is unanswered , when his own confession answerd it . justly here , after five hours time , having promised but one , did i breakoff , and having had experience of mr. craggs meet cavilling at rosse and abergaveny , dwelling many miles from that town , and finding nothing in him , and those other paedobaptists i have answered , but a spirit of wrangling , i yielded not to any other dispute , nor shall for time to come , being now sufficiently taught by experience what dealing i am like to have , yield to such disputes . as for that which mr. cragg saith , he was hurried to that extemporal discourse through importunity , i do not believe it , being advertised before , that if i came to abergaveny he would oppose me . that the speech of him that said i answered nothing , was the speech of an impudent , brazen-faced fellow , i think any will judge who reads this my writing . for mr. baxter , whatever his worth be , yet how justly i might say ( though the words set down were not used as the relator expresseth them ) that i have answered all he saith against me , will appear in the review of the dispute between him and me , and others , of which part of it is printed , part in the press , and the rest ( if the lord permit ) shall not be slackned . mr. craggs arguments from john 3. 5. romans 11. and other places , if they be not in his sermon ( to the examining of which i now hasten ) yet are they in other books answered by me : i shall take some view of his sermon on which i had made some animadversions before , according to the imperfect copy i had then , and sent them to a ergaveny , but have them not now by me in london , yet however in this straight of time i think it necessary to write thus much . sect. v. mr. craggs sermon is examined . first he saith [ and is baptized ] pag. 72. to be a conditional qualification , and yet in the dispute he denyed that repentance is a condition of baptism acts 2. 38. his observation out of dr. buckeridge p. 73. is frivolous , for the apostle 1 cor. 12. 28. saith as well of apostles as of ordinary pastors and teachers , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} he for them , or , if he will , fixed them . but it seems mr. cragg hath a special tooth at itinerants , though his relator claw mr. cr. and mr. w. but what he saith , that it is too strict an interpretation to expound mark 16. 15. of men of age and understanding , excluding children , shews he little considers what he saith . for if it be so , then christ , commandeth the apostles to preach the gospel to infants , and sith mr. cragg is bound to do so , he sheweth that he sins against his own light , if he do not so . but how foolish it would be for him to attempt it , his own words shew , when he saith , infants are not capable to be taught of men . and when he saith , that infants only in actu primo are capable of the first seeds of understanding , of profession of faith , i would know , in what sense they are sensible of the benefit they have by christ . and whereas he grants , that baptism is necessary by necessi●y of precept if conveniently it may be had , it is all i assested in my sermen , when i said all that would be saved must be baptized after profession . if austin were a hard father to infants for holding they must be baptized or not see the kingdom of god , then mr. cragg cannot gather from john 3. 5. infants baptism . from mark 16. 16. is rightly gathered that believing is to be before baptism , and yet from mark 1. 4. it is not rightly gathered that we must be baptized , before we can hear the word preached or repent ; for the text doth not express that john baptized afore he preached , but recites these two as connexed , yet the latter is put first , not because first done , but because he was to set down more amply what he preached . though we cannot know that the person to be baptized hath a saving faith , yet a saving faith is the rule of baptism to the person baptized , he should not undertake that ordinance without a saving faith ; and in respect of the baptizer , so far as he can discern , he should require a saving faith of those he baptizeth . dipping over head , or baptizing over head , after profession of faith , is no invention of man , but the command of christ , practice of the apostles , and their successors for many ages , and infant-baptism was opposed many ages afore john of leyden , who though he were otherwise not to be justified , yet i do not remember that any hath written he ever confessed that he had that doctrine from satan . but mr. cragg saith , baptizing is in greek any washing whether by dipping or sprinkling . and he cites ravanel who hath made a dictionary according to the present use of terms . but he shews not out of any of the pillars , as he calls them , of the greek tongue , that baptizing in greek ever signifies to sprinkle . he confesses that casaubon in his notes on matth. 3. 6. distinguisheth between baptizing and rantizing or sprinkling , but saith , the whole state of the question is determined against me , because he addes , that their judgement is deservedly long since exploded , and trampled down , that would have baptizing to be by dipping , seeing the force and efficacy of this mystery consists not in that . but 1. by mr. craggs leave the question is plainly determined for me by casaubon , when he distinguisheth between baptizing and sprinkling , for that is the question , not wherein the efficacy and force of the mystery consists . 2. though casaubon were a very learned man , yet this speech of his is not right . for we are to observe what christ appoints , though the efficacy and force of the mystery of sacrament consist not in it , as we are to break bread , not take a wafer-cake down whole , drink wine in the lords supper , because of the institution , though the force and efficacy of the mystery consist not in it . mr. craggs speeches out of aquinas and dominicus à sato , are of no weight with them who know who those doctors were , to wit , papists , and very unskilful in the greek language . it is as vain which mr. cragg saith the israelites were baptized when their feet did but touch the water , for the text saith exo. 14. 29. they walked upon dry land in the middest of the sea , and the waters were a wall unto them on their right hand and on their left , and therefore their feet did not so much as touch the water , much less were they sprinkled with it . and if the israelites were baptized in the cloud , and yet no water upon them , then the text 1cor . 10. 2. doth not prove baptizing to be by sprinkling , but proves plainly that as hugo grotius said they were baptized , that is , they were as if they had been baptized , or as other , they were analogically baptized , that is in proportion , or likeness , not formally , that is according to what is meant by that term . it is without proof , yea false which mr. cragg saith , where is mention●●●●●● in the gospel of washing themselves , of cups , of vessels , of tables , this cannot be meant of plunging in water , so often , but rinsing . for water was not so scarce but that they might do it by dipping as well as sprinkling . he might have seen ainsworth on levit. 11. 32. who out of the hebrew canons tells us , all that are unclean , whether men or vessels , are not cleansed , but by dipping ( or baptizing ) in water : and wheresoever the law speaketh of washing a mans flesh , or washing of clothes for uncleanness , it is not but by dipping the whole body therein . me thinks mr. cragg should allow anabaptists to make consequences though they allow not his . and that john baptists and philips going down into the water , proves something me thinks mr. cragg should not deny , sith it cannot reasonably be imagined they should go down , not to the water , as mr. cragg would have it , but into the water , whereas for baptizing a person a man might easily have fetched or taken water out of any spring to baptize with , if it had been so to be done by sprinkling , and not by dipping . but if he please to see a book intituled of baptism , written by an eminent man in the state , he might see many of the prime writers , even leading protestants , gathering dipping thence , as used then in baptizing . the like they do from john 3. 23. of which whatever geographer or traveller saith , enon ( where john baptized ) was a little brook that one may stride over scarce knee deep , and therefore not capable of dipping ( which doth not follow ) deserves not to be believed in this . out of rom. 64 , we do not press a necessity of dipping , because of the resemblance , but from the resemblance alluded to shew the use then , ingenuously confessed by mr. vaugban , and therefore should be the use still . nor doth it follow , we must ly● three daies and nights in water , the resemblance of christs burial is to be continued though not the duration . whatever other resemblance there may be of our burial with christ , yet we are to follow the institution and practice set down in scripture , from which he that swerves ( as sprinkless do ) do sin against christs command , whatever any divines or assemblies of men say to the contrary . it is well mr. cragg confesseth , that if he were to baptize converted turks or pagans of ripe age he might baptize them by dipping : it shews that it is only for infants sake that the institution of christ is altered , and so one corruption hath brought in another . what he addes , provided their garments were not first baptized or washed , intimates he would have them naked , which mr. baxter would conclude to be against the sixth and seventh command , and he may do well to school mr. cragg for it . his reason is as foolish , though the garments be baptized in water , yet are not baptized with that use that the person is , but by accident , nor baptized as bells to drive away devils , nor is by baptizing the garment any worship done to it , as the church of rome doth to the image : for then the baptizing the body should be worshipping it , the garments and body are not worshipped at all by baptizing , and therefore foolishly is it compared to romish superstition and idolatry . he that affirms that baptizing without dipping is not lawful , that it is will-worship , that the sprinkling used is a nullity , that notwithstanding such pretended baptism , yet baptism remains a duty , speaks but truth . the decree of the senate of zurick was an unrighteous decree , which , whatever state follows , it will draw the guilt of murdering innocent persons on it , and mr. cragg by reciting it with seeming approbation , doth make it probable that he is a bloody-minded man , who would rejoice to see innocent men , who out of tenderresse of conscience follow the plain rule of christ , so put to death : which it s not unlikely to be the aim of his , or his complices printing this book against those he calls anabaptists , that he might stir up either magistrates or furious common people against them . mr. cragg saith , he hath resolved the former doubt , that baptizing is not dipping , and yet page 81. the authors he cites , and by citing approves , do all make dipping or dying one of the first of its significations . now he undertakes to prove that infants may , nay ought to be baptized . and he begins as an advocate for infants with this childish preface , that those poor souls cannot speak for themselves , as if in speaking for their baptism he spake for them , when he doth thereby rather speak for that which is to their hurt , and calls them poor souls , whom before he called saints . there is more in his pittyfull preface , he supposeth , if the apostles had been asked , why they did not put down infant-baptism in plainer terms , they would have answered , that they thought none would have denyed it . and i suppose they would have answered , that they thought none would have affirmed it , being quite against christs appointment , and their practice , who had then no such custome , nor the churches of god . the rest , as it is taken from mr. baxter , so it is answered in the answer to him now in the press sect. 3. le ts view mr. craggs arguments . his first is , those that are in covenant with god ought to have the seal of the covenant which is baptism ; but infants of believing parents are in covenant with god ; ergo . he saith , the former proposition is firm by the confession of all diviues , even our adversaries , and cites five , but not where they say it , nor is any one his adversary in this point . it is true ferus was a popish frier , though more ingenuous than most of them . but doth mr. cragg think we must take that for true , which protestants and papists do avow without any proof from scripture ? if so , then let us lay aside the scripture , and read their books . but he might know , and t is likely did know , that i ( though i will not take on me the name of a divine ) yet have denyed , yea and proved his former proposition to be false exam. par . 3. sect. 1. letter to mr. bayly sect. 3. anti-pae lob . or full review first part sect. 5. which shall be fully vindicated ( god assisting ) in the third part . yea were his arguing good , it would prove infants were wronged because they had not the communion . for i can as well from his own medium prove that they are to have it , as he baptism . the minor he takes on him to prove from genesis 17. 7. but there is not a word of infants of believing parents . but to prove it he ci es cornelius à lapide , a jesuit , for him , and yet had he not falsly translated his words , the words would have appeared to be against him . for whereas he renders them in , the spiritual seed to the faithful ( which mars his sense ) it is , in the spiritual seed the faithful . so likewise gal. 3. 8. though there be not the term abrahams seed , yet it is directly against him , for it asserts justification to the believing gentiles onely from abrahams promise , not a promise to them and their seed . i deny not but that isaac was in covenant with god , that is , a child of the promise , not onely when he was but eight days old , but also afore the seventh , yea afore he was born ; but when he saith , he had the seal ( meaning circumcision ) by virtue of the lamb to be slain , it is strange divinity to me , who never heard or read that any person was circumcised by virtue of christs death , but by reason of gods command . and that which he saith , much more the children of believing parents by virtue of the lamb that is already slain , which seems to intimate , that circumcision is due to them much more , and that by virtue of christs death , is a foppery like to the authors ingeny . he saith , deut. 29. 11. when all the people stood in covenant before the lord , their little ones are mentioned amongst the rest . and are not their wives , and servants , hewers of wood , and drawers of water ? are all these in covenant with god ? how doth he prove they were believers infants ? the words v. 4. seem to make to the contrary . it is no shift but a manifest truth , that those , acts 2. 38 , 39. to whom peter said , the promise is to you and your childdren , were not then believers in christ , when the words were spoken to them . for , 1. the apostle exhorts to repentance , therefore they had not yet repented , and so were not believers . mr. cragg himself , pag. 78. in this sermon saith , repentance is a fruit and effect of faith , therefore according to him , not before it . and in the dispute , pag. 52. he made them believers in fieri , with an incompleat repentance , though perhaps not believers in facto , 2 . v . 40. he exhorted them with more words , and then v. 41. some of them gladly received the word , and were believers . yet peter said to them before they were believers , the promise is to you and your children , nor is there a word in the text that makes it clear , that as soon as they were believers their children were in covenant with them , and to be baptized . his second argument is , such as were circumcised under the law may be baptized under the gospels : but infants of believers were circumcised under the law ; therefore they may be baptized under the gospel . he cites whitaker saying , all the anabaptists shall not be able to resist this argument . i answer , notwithstanding so learned a mans conceit , it hath not the force of a feather so as to need resistance . to it i answer , 1. indirectly by retortion . such as were circumcised under the law may be baptized under the gospel : but infants of unbelievers , as the males bought with abrahams money of the stranger , not of his seed , gen. 17 , 12 , 13 , 23 , 27. persons out of covenant as ishmael , gen. 17 , 19 , 21 , 25. were circumcised under the law : ergo . if the one be irresistible so is other . 2. directly , by denying the major if it be universal ; if not , the syllogism is naught , concluding from particulars . his proofs are vain . that from austin is of no force , unless it be supposed , 1. that by circumcising under the law , and baptizing under the gospel , the grace of god is conferred , which is a popish conccit . circumcision did binde to the keeping of the law , but never that i finde is the grace of god said to be either physically or morally conferred by the circumcision of each person rightly circumcised . 2. it supposeth , if infants be not baptized , the grace of god is straiter in the new testament than in the old . but that is false . for the grace of god is as much without sacraments as with it . above two thousand years before abrham was circumcised there was neither circnmcision nor baptism of infants , nor any other sacrament instead thereof ; shall we say that gods grace was straiter before abrahams time than since ? as bad as the schoolmen were , who gave too much to sacraments , yet they held , that the grace of god is not tied to sacraments . that question from heb. 8. 6. how were it a better covenant , if all poor infants that were in covenant under the law were out of covenant under the gospel , runs upon these common mistakes , that to be circumcised or baptized is all one as to be in covenant ; all that were in covenant were to be circnmcised or baptized ; all that were not , were out of covenant ; that the reason of the circumcising or baptizing a person is his being in covenant , which are all false , as i have proved exam. part. 3. sect. 1. letter to mr. baily , sect. 3. antipaed . part. 1. sect. 5. and shall part. 3. in many sections , if god permit . and to the question i answer from the next words , heb. 8. 6. the new covenant is a better covenant because it is established on better promises , though it were imagined never a poor infant ( as he childishly speaks ) which yet i do dot conceive , were in covenant . the next from tit. 2. 11. supposeth , if infants be not to be baptized , the grace of god appears not to them , which is of no force , unless that popish conceit obtain , that by it , and not without it , gods grace appears to all . but this is false , and not in the text . irenaeus words are not that christ was a little one , that little ones might be baptized from his example , for then he would have been baptized in infancy , whereas he was not baptized till about thirty years of age . we need not deny christs redemption of infants , because we deny their baptism , there 's no such connexion between them . his saying of little ones that they were the first martyrs that suffered for christ , is false . for how were they martyrs who testified nothing concerning christ ? that of the collect in the common prayer book on innocents day , that they witnessed onely by dying is vain ; for dying without some other expression doth not witness : nor did they suffer for christ whom they knew not , but because of herods beastly rage . this speech of mr. cragg smels rank of the common prayer book superstition in keeping innocents day , which it seems mr. cragg yet retains ; but is nothing to the proof of his major , nor any thing hitherto alleged . that which he saith last , hath most shew of proof , that baptism came in place of circumcision , the apostle clears it , col. 2. 11 , 12. ye are circumcised with circumcision made without hands , how is that ? buried with him in baptism : but it is not true that he saith , ye are circumcised with circumcision made without hands , in that ye are buried with him in baptism : these are predicated of the same persons , and so were conjoyned , but yet not so as to express how that the former was done by the latter , no more than by that which follows , that therein they were raised by the faith of the operation of god who raised christ from the dead : yea it had been false , so expounded : for how could it be true that they were circumcised without hands , in that they were buried in baptism with hands ? nor if this were granted , were it true , that it is cleared by the apostle that baptism comes in the room of circumcision : for there is not a word to that end , yea the scope is to prove that we have all in christ without circumcision , as v. 10. &c. shew , and that christ came in the place of circumcision , and the rest of the jewish ceremonies , as v. 17. is expressed . and therefore the apostle asserts the contrary , that no rite but christ came in the room of circumcision . if any ask why is v. 12. added , i have answered formerly , and the answer is not gainsaid by m. marshall , that it is to shew how persons come to be in christ , and so to be compleat in him , which he usually ascribeth to faith and baptism , gal. 3. 26 , 27. rom. 6. 3 , 4 , 5. and they are put together , col. 2. 12. so that if baptism be conceived thence to succeed circumcision , faith also is said to succeed it : which is more agreeable to the expressions , gal. 3. 23 , 25. i add the circumcision mentioned col. 2. 11. is either circumcision made without hands , or christs personal circumcision , therefore if the placing of baptism after v. 12. prove its succession to circumcision , it proves onely its succession to that made without hands , which was not the ceremony commanded , gen. 17. or to christs circumcision , not to the common circumcision of others . yet were a succession granted , this proves not , it must be in baptism as in circumcision , without a like command , as i prove antipaed : part. 2. sect. 2 , 3. no more than because the ministers of the gospel succeed the priests of the law , doth it follow , the ministers children must be ministers , anointed , &c. as it was in the law . so that mr. craggs irresistible argument is as easily blown away as a feather . and i hardly imagine any anabaptist so called to be so weak but that he is able to answer it , by telling mr. cragg that his first proposition is false , unless there were the like command to baptize infants as there was to circumcise them . if the third argument arise thence , it hath its answer thence , that it is frivolous talk in mr. cragg to speak as if denying infants baptism were putting out of the covenant , disfranchizing , and circumcising , supposed being in covenant , was a seal of the covenant of grace . his proof that the gospel puts not infants out of the covenant is true of the elect infants , and the covenant of grace expressed in the gospel . and yet his proofs are silly . new born babes desire milk , little childeren are humble , and are proposed herein as paterns to us , therefore they are in covenant ; whereas this is as true of infidels children as of christians , and therefore proves the one in covenant as well the other , and both these acts of little childeren are onely natural , not virtuous , and so give not evidence of their being in covenant ; nor doth the gospel give them large commendations beyond them of riper years , making them the rule of our perfection : for there is neither commendation of them , 1 pet. 2. 2. nor matth. 18. 3. nor making them the rule of our perfection , any more than sheep and doves , matth. 10. 16. but onely those virtuous qualities , which are resembled by their natural qualities are propounded to us as our rule . his testimony out of bellarmine intimates that bellarmine said , there is no impediment to infants baptism , because the case is clear , as if bellarmine would not have said it , had the case not been clear , whereas it is more likely to be false than true , because bellarmine a jesuit saith it ; yea it is manifestly false ; for the institution being onely to baptize disciples , prohibits baptizing of infants , which are not such , but for want of being disciples uncapable of baptism . but mr. cragg in his fourth argument will prove infant-baptism commanded , matth. 28. 19. because nations are commanded to be baptized . to this i answered before in the dispute , and my answer is , and was , nations are not commanded to be baptized without any other circumscription , but disciples of the nations , mr. cragg confessed , pag. 48. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is , ye shall make disciples , and then baptizing is of disciples . his speech , infants are not uncapable of baptism , because they have not faith and repentance , because christ was baptized without repentance , is frivolous , for there is not the same end of christs baptism and ours , and therefore though repentance were not required of him , yet it is of us , and the want of it makes infants uncapable of baptism . it is false , that god requires no more of persons in covenant , and born of believing parents , to their baptism , but a meer objective power or receptability , as he cals it , as was in the world at its creation , or in the regeneration , which he new makes us . and it is meerly false , that upon any such account as he speaks of , many whole families were baptized , or that any infants were included . the very texts which speak of the baptizing of the housholds either there or elsewhere speak of their fearing god , acts 2. 2. that all the houseshould be saved by peters words , acts 11. 14. had repentance and the like gift with the apostles , v. 17 , 18. had the word spoken to them , acts 16. 32. believed , v. 34 , acts 18. 8. addicted themselves to the ministery of the saints , 1 cor. 16 , 15. which shew no infants were meant under the houshold , for they did none of these things . mr. cragg goes on argument 5. they that are capable of the kingdom and the blessing which is the greater , are capable of baptism which is the lesser : but infants are capable of the kingdom and the blessing which is the greater : therefore they are capable of baptism which is the lesser . to which i answer , the major is false : if it were true , it would follow infants are capable of the kingdom and the blessing , which is the greater , therefore they are capable of the lords supper , ordination to the ministery , church-discipline , which are the less . though into the kingdom of heaven infants be admitted by god who knows who are his without any visible expression , yet into the visible church persons are not admitted without visible testimony of their faith , of which sort were all added to the church acts 2. 47. not one of those texts mark 10. 13. to 17. mark 9. 14 , 36 , 37. mat. 18. 2 , 3 , 4. matth. 19. 13 , 14 , 15. luke 9. 14 15. luke 18. 15 , 16. severall , nor all joyntly prove , infants visible church-members . the kingdom of god , mark 10. 14. is not the visible church , for into it such as are not humble , as little children may enter , which our saviour denies , v. 15. but the same with the kingdom , v. 23 , 24 , 25. into which it is so hard and impossible for a rich man or one that trusts in riches to enter , which is called v. 17 , 30 eternal life . it is false , that christ saith , the angels of little ones in age see the face of his father which is in heaven ; but of little ones in spirit , who are converted and believe in christ , matth , 18. 3 , 6 , 10. for whose sake they are sent , heb. 1. 14. they are but paedebaptists dreams , that the three evangelists recorded christs blessing little ones to check antipaedobaptists , or to declare that which mr. cragg cals a precious truth , though it be a very ly , and may be gathered to be so even from the story . for sure if infants had been to be baptized , christ would have then appointed them to be baptized , and blamed his apostles for not doing it . and therefore mr. craggs questions are answered by questions . 1. doth christ take children in his arms . and would be have all put out of his visible church ? answ. doth christ no more but take them up in his arms , lay his hands on them , and bless them ? and shall we presume to do more without any warrant of his , even to admit them into his visible church by baptism ? 2. would he have us receive them in his name , and yet not receive them into his visible church , & c ? answ : where doth christ ever bid us receive little children in age ? where did he ever send them , that they might be received in his name ? must we make christs words to import that which we would in another censure as a spice of madnesse , when he hath told us plainly they are his apostles , and other preachers he hath sent whom we are to receive in his name mark 9. 41. luke 9. 48. though they are as mean and contemptible as a little child ? how should children be received but by providing nurses ? would christ have us provide nurses for little children ? our lord christ expresseth a cup of cold water to drink , as some part of the reception in his name mark 9. 41. is this a thing fit to entertain an infant with ? this is enough to answer mr. craggs frivolous questions . and in answer to the words of mr. baxter , who is the godly and reverend divine he means , i say for my part , seeing the will of christ is that i must walk by , and his word that i must be judged by , and he hath given so full a discovery of his will in this point , i will boldly adventure to follow his rule to baptize disciples professing faith , and had rather answer him upon his own incouragement for not admitting by baptism those he never appointed to be baptized , than to adventure upon the doing like uzzah upon mine own head that which doth prophane the ordinance of baptism , and corrupt the church of christ . mr. craggs sixt argument is ; infants are disciples ; therefore they may be baptized . the antecedent he would prove from acts 15. 10. in that it was circumcision which was the yoke , which he proves from ver. 5. but he confesseth it was not circumcision only , but the attendants , and that it is no shift , but a cleer truth , that it is not circumcision as acted on infants , but as taught , imposed on the consciences of believing gentiles , with the rest of moses his law , as necessary to salvation by some teachers ( which cannot be said of infants ) is so manifest from the text , that i dare boldly say , they that assert that by disciples acts 15. 10. are meant , do but wrangle against cleer light , and spit against the sun . that the text isai. 54. 13. is not meant of infants of believing parents , as such , but of such as having heard and learned of the father come to christ , is plain from those words of our saviour john 6. 45. alleged here by mr. cragg himself , as expounding the prophet . the seventh argument is , all that have faith may be baptized ; but some infants have faith ; therefore some infants may be baptized . but 1. the major is not true of faith onely in seed , or act secret , and not made known . 2. mr. cragg alters the conclusion , which should have been that all infants of believers may be baptized ; but then he durst not avouch the minor , that they all have saith , at least in semine the contrary being manifest from scripture and experience , he proves his minor . 1. from matth. 18. where he saith , christ expresly calls them believers . but christ calls not little children in age believers , ver. 6. it had been ridiculous to threaten so heavy a doom to the offending of little children in age , who are offended with none so much as nurses for dressing , or chiding them when they cry : but the apostles and other christian disciples are there meant . 2. they are said to receive the kingdome of god mark 10. that is , the grace of god , remission of sins , and life eternal ; now the kingdome is not received , but by faith in christ . but onely elect infants dying do receive the kingdom , either by faith in the seed , not in the act , or by faith in the act secret only , and yet are not to be baptized till they make profession , not are all or any children of believers , as theirs , elect . 3. saith mr. cragg , they please god , therefore christ blesseth them ; but without faith it is impossible to please god . answ. the like argument is urged by the remonstrants at the synod at dort , it is impossible to please god without faith , therefore election which supposeth pleasing of god presupposeth faith ; the answer is , that heb. 11. 6. the pleasing of god is meant of the works , as enoch pleased god walking with him , and so infants please not god , and therefore may be without faith , not of the persons , in which sense infants may please god , that is be beloved with a love of benevolence , though not of delight , without faith . 4. faith must be allowed them , or not salvation , for faith purifyeth the heart acts 15. 9. and no unclean thing shall enter into heaven . answ. faith in the seed is sufficient to make them clean , which is not denyed may be in infants , though neither isai. 65. 20. sayes any such thing , and austins words express nothing but his own conceit according to the language of his time , but faith in seed or act unknown doth not intitle to baptism . the eighth argument was answered before by denying the major and minor , and his calling those that expound 1 cor. 7. 14. of legitimation gross anabaptists doth but involve melancthon , camerarius , musculus , &c. in the same censure , and that it is no bastard , as dr. featley called it , but a genuine exposition is demonstrated at large in my anti-paedobaptism first part , and t is granted , that pagans children are holy in the apostles sense if lawfully begotten ; for the sanctifiedness of the yoke-fellow , and holiness of the children is not ascribed to the faith of the one parent , but to the conjugal relation between them . rom. 11. 16. the first fruits and root , are abraham , not every believer , the lump and branches are abrahams children by election and faith , not every believers , nor all abrahams natural children : and the holiness is meant of saving holiness , not meer outward visible holiness . the breaking off and grassing in rom. 11. 17. are meant of the invisible church , in which sense parents and children are not broken off or graffed in together . see my anti. paedobap . first part . nineth argument tells us of dangerous absurdities if infants should be out of covenant under the gospel . but this is not all one as to be baptized ; we may grant them to be in the covenant of grace , and yet not to be baptized , and to be baptized , and yet not in the covenant of grace . but let us view the absurdities . first , infants ( saith he ) would be losers by christs comming , and in a worse condition than the jewish infants were , they with the parents were admitted to the seal of the covenant , which was circumcision , and not parents with children to baptism . answ. 1. i rather think that by being not admitted to circumcision the condition of parents and children is the better by christs comming , sith as mr. cragg teacheth here page 100. circumcision is the yoke acts 15. 10. of which the apostle saith , neither we nor our fathers were able to bear it , and is so farr from being the seal of the covenant of grace , that ( they are mr. craggs own words ) circumcision was the seal or ordinance by which the jews were bound to observe the doctrine and the law , meaning of moses . 2. but were it imagined a pure evangelical privilege , yet sure it is not such a privilege , but parents and children did well without it , afore abrahams time , and all the females from abrahams daies till christs . i suppose what ever privilege it were , it was abundantly recompensed by christs comming without infant-baptism , except a meer empty title of visible church-membership , which yet will not stand them so much in stead , as to admit them to the lords supper , be such an inestimable treasure as is not recompensed with the glory of the gospel now exhibited to spiritual persons , in spiritual benefits by the spirit , instead of the carnall promises , ordinances , and church-state of the law . the second is answered already , though infants be not baptized , grace is larger under the gospel being extended to believers in all nations , then under the law to the israelites and some few proselytes . the third is a speech that hath neither truth , nor sobriety of expression , nor proof , it is but a bugbear to affright the ignorant people to make use of such as he is , and to make odious them that will not baptize infants , as counting them as vile as the children of turks , tartars , or canniballs , even as they make them odious that will not burie their dead , as not affording them christian burial ( though they are buried as christ was without a priest , ) but burying as dogs . but we know how to put a difference between believers and pagans children in regard of the love god bears to us , some promises he hath made to us concerning them , the hopefullnesse of them by reason of prayers , education , example , society , confirmed by many experiences that are comfortable , all which things we should be contented with and not complain for want of an imaginary privilege , which is indeed no privilege , but a dammage to our children . i for my part look upon the children of believers unsprinkled , as precious , and rather more hopeful than those that are . and i think mr. cragg , as hard a conceit as he hath of the anabaptists and their children , yet would he be ashamed to say as he doth here of them , that they are as vile as the children of turks , tartars , or cannibals . but that which he closeth with , sheweth he was minded to affright the poor ignorant people , as the popish priests did of old . fourthly ( saith he ) they would be without god , without christ , without hope in the world ; not the children of god , but would all be damned , for out of covenant and visible church ( ordinarily ) there is no salvation . answ. by covenant , he means doubtless no other than the outward covenant , which is not shewed to be any other than baptism , and indeed we do no otherwise put them out of the covenant than by denying them baptism ; which being presupposed , mr. craggs speech must needs imply , that denying baptism inferrs all this . which cannot be true without conceiving , that all that are unbaptized are without god , without christ , without hope in the world , not the children of god , but of the devil , will be all damned , have no salvation . which is not only more than what the epistler makes hainous in me , all that would be saved must be baptized after profession ( though it were understood by me onely of necessity of precept , which mr. cragg himself asserts to be imported mark 16. 16. ) but worse than austin sayes , whom mr. cragg himself called the hard father of infants , and saies went too far , worse than the papists themselves speak of the dying unbaptized . which shews that he preached this sermon with a bitter and furious spirit . his closing speech [ out of covenant and visible church ( ordinarily ) there is no salvation . ] if understood of the covenant of saving according to election , i grant , that neither ordinarily , nor extraordinarily is there salvation : if of the outward covenant ( as they call it ) that is , the outward administration of seals , it is certain there may be salvation , unless profane contempt or willfull neglect against conscience do hinder salvation . the speech , out of the church is no salvation , hath been interpreted by protestants of the invisible church . a person of years that believes , though he be joined to no particular visible church , if there be not prophane contempt , or wilful neglect against conscience , may be saved . but they that are only negatively or privatively out of the church visible , meerly for want of age to understand the faith , and ability to make profession , may ordinarily , if by it be meant frequently , constantly be saved , though they be not ordinarily saved as [ ordinarily ] notes ordinary means , preaching the word and profession of faith . his last argument is , that which hath continued since the apostles times with blessed success , must needs be lawful ; but infant-baptism hath continued with blessed success since the apostles times ; ergo . the minor is denyed . the blessed success he proves not . in my exercitation i shew many errours and corruptions which have come from it , not by accident in respect of some persons that imbraced it only , but even from the tendency of the practice it self . i may ruly say that paedobaptism hath been as cursed a root of corrupting the churches , and losing the gifts of the spirit conferred at first commonly at baptism by laying on of hands , as i think ( except some few ) any other corruption in the rites of christian religion . but mr. cragg thinks to draw it down from the apostles daies . he begins with words of dionysius areopagita , holy men have received a tradition of the fathers , which very words shew it was not dionysius areopagita mentioned acts 17. he would doubtless have said , i have received it from blessed paul , not have told what other holy men have received from the fathers , whom mr. cragg vainly conceives to be meant of the apostles . but the books that go under his name have been so often by so many learned men , papists and protestants proved to be meer counterfeits , that either it is much ignorance , or much impudence that this is produced as his . salmasius sundry times speaketh of them as certain , that the author of them was not till the fifth age . the apostolical constitutions appear by many observations of scultetus , and others , not to have been written by clement , but of much later time . irenaeus his words make nothing for mr. cragg , as he cites them , nor as they stand in his own works . origens speeches are in the latin books translated by ruffinus , into which many things were foisted by him , and these its probable were so as being so expresse against the pelagians , nor do i find he was ever alleged by austin , who gathered the most ancient testimonies he could for original sin and infant-baptism . therefore saith vossius in his theses of infant-baptism , we less care for origen , because they are not in greek . cyprians testimony is granted to be in the third century , and ambroses and austins , and the milevitan councils and innumerable more , but all upon the popish errours of giving grace , and the necessity to save a child from damnation . gregory nazianzen and tertullian before him disswade from it , except in case of danger of death in appearance near : out of which case the ancients did not baptize infants , and in that case the communion was given them : but otherwise they baptized not infants , no not of believing parents , till they came to years , and then they were first catechized in lent , and then solemnly baptized at easter and whitsuntide , as may be gathered even from the common prayer book in the rubrick before baptism . it is most false that all ages , all churches agree in infant-baptism . some churches never had it , some churches five hundred years ago of the most godly and learned that then were , did oppose it , and practice the baptism of believers only . if mr. fox , and others did account anabaptists hereticks , it was for other tenents than this . mr. baxter himself saith no sober divine did ever reckon the anabaptists as hereticks meerly for the errour of rebaptizing , plain scripture proof , &c. part 1. chap. 1. yet mr. cragg bespatters anti-paedobaptism thus , it robs the scripture of its truth , infants of their right , parents of their comforts , the church of its members , christ of his merits , god of his glory . sure he hath learned the art of him in the comaedian to calumniate boldly , imagining somewhat will be believed , though there be not a word true . but there is more of this venome behind ; that it is the mother of many other errours ; hence sprung the ranters , socinians , antitrinitarians , shakers , levellers , they that are above ordinances , antiscripturians . will any believe that from the tenet which doth so stifly maintain an ordinance should spring the errour of being above ordinances ? or that the errour of antiscripturians should spring from that tenet which doth so strictly insist on the scripture ? let mr. cragg shew any the least connexion between antipaedobaptism and the errours he names , and he saith something , else if only the persons , and not the tenet be guilty of these errours he doth but calumniate . he might with like reason say , the christian religion is the mother of many other errours ; hence sprung ebionites , cerinthians , nicolaitans , gnosticks , &c. such kind of criminations are most stinking and base slanders ; unworthy a sober minded man , much more a divine in a pulpit , speaking to many people who examine not but take all for true , which such rabbins talk with confidence . the like may i say of the judgements of god . those in germany were by war , the events that have happened in our daies should teach us to be sparing in our judging . mr. cottons speech was according to his prejudice . solomon eccles. 9. 1 , 2. christ luke 13. 1 , 2 , 3 , 4 , 5. teach us more sobriety than so easily to pronounce of gods judgements . if we should judge of men and tenents by outward judgements , job had been condemned justly . one man had his house burned that did not sprinkle his child , thousands have had their houses burned who did , and perhaps upon occasion of that abuse , by means of provision for the feast . may not we as well say . god thereby judged against infant-sprinkling ? thousands have prospered after their refusing to baptize infants , thousands have fain into calamities after they have baptized them . may not we this way as well decide for antipaedobaptists as against them ? divines that maintain the scriptures to be their rule should not thus judge of what is true or false by gods dealing with mens persons , which is often upon secret reason , not discemable by us , but by his word which is our rule , and wherein he hath revealed his mind . the rest of mr. craggs speech is as vain . doth this benefit come to parents , and children by infant baptism , that god is not ashamed to be called their god , and the god of their seed after them , heb. 11. 16. what a ridiculous conceit is this ? the text saith , that through the faith of the persons it is , that god is not ashamed to be called their god , not their god , and the god of their seed , much less a word of infant-baptism , as if such a benefit came by it . all the benefit he talks of that comes to infants is either a meer empty title , or else it comes to infants as well without baptism as with it . the devils dealing if it be , as mr. cragg saith , makes it appear the faith is good into which the pretended baptism is , but not that the baptism is right . enough of this frothy , unconcocted sermon , calculated for the ignorant and superstitious common people , and the profane loose gentry , who mind not godliness in earnest , and for the blind teachers of those parts , who know not the gospel , but mind their own profits more than the understanding of the truth . from whom the lord deliver the dark parts of this land , and provide teachers for the people after his own heart , that it be not as now it is in too many parts , the blind lead the blind , and both fall into the ditch . finis . tvvo treatises and an appendix to them concerning infant-baptisme. the former treatise being an exercitation presented to the chair-man of a committee of the assembly of divines. the later an examen of the sermon of mr stephen marshall, about infant-baptisme, in a letter sent to him. / by john tombes. b.d. tombes, john, 1603?-1676. this text is an enriched version of the tcp digital transcription a94741 of text r200471 in the english short title catalog (thomason e312_1 e312_2). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 113 kb of xml-encoded text transcribed from 23 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a94741 wing t1825 thomason e312_1 thomason e312_2 estc r200471 99861205 99861205 113333 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this 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(eebo-tcp ; phase 1, no. a94741) transcribed from: (early english books online ; image set 113333) images scanned from microfilm: (thomason tracts ; 51:e312[1]; 51:e312[2]) tvvo treatises and an appendix to them concerning infant-baptisme. the former treatise being an exercitation presented to the chair-man of a committee of the assembly of divines. the later an examen of the sermon of mr stephen marshall, about infant-baptisme, in a letter sent to him. / by john tombes. b.d. tombes, john, 1603?-1676. tombes, john, 1603?-1676. excercitation about infant-baptisme. [10], 34, [2], 82, (75)-(82), 83-176, [10] p. printed for george whittington, and are to be sold at the signe of the blackmore in bishopsgate-streete., london, : december 15. 1645. a reply to: marshall, stephen. a sermon of the baptizing of infants (wing m775). the first leaf bears the permission to print. "an excercitation about infant-baptisme" has separate register and t.p. dated 1646, and was also issued separately (wing t1805). "an examen of the sermon of mr. stephen marshal, about infant-baptisme" (thomason e.312[2]) has separate dated t.p. and pagination; register is continuous. 2d4 is blank. the last four leaves (quire 2e) contain: latin passages englished in the second treatise. quire (p) (p. (75)-(82)) inserted between quire p and q. annotation on thomason copy: "decemb. 16". reproduction of the original in the british library. eng marshall, stephen, 1594?-1655. -sermon of the baptizing of infants. infant baptism -early works to 1800. a94741 r200471 (thomason e312_1 e312_2). civilwar no tvvo treatises and an appendix to them concerning infant-baptisme.: the former treatise being an exercitation presented to the chair-man of tombes, john 1645 19947 3 55 0 0 4 0 49 d the rate of 49 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2007-05 tcp assigned for keying and markup 2007-05 aptara keyed and coded from proquest page images 2007-06 pip willcox sampled and proofread 2007-06 pip willcox text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion tvvo treatises and an appendix to them concerning infant-baptisme . the former treatise being an exercitation presented to the chair-man of a committee of the assembly of divines . the later an examen of the sermon of mr stephen marshall , about infant-baptisme , in a letter sent to him . by john tombes . b. d. prov. 23. 23. buy the truth , and sell it not . acts 8. 36 , 37 , 38. and the eunuch said , see here is water , what doth hinder me to be baptized ? and philip said , if thou believest with all thine heart , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , thou maist , or it is lawfull . and he answered , and said , i believe that jesus christ is the son of god . and he commanded the charet to stand still , and they went down both into the water , both philip and the eunuch , and he baptized him . bernard . serm. 66. in cantica . irrident nos quia baptizamus infantes , quòd oramus pro mortuis , quòd sanctorum suffragia postulamus . joan. lodovic . vives comment in augustin . tom. 5. de civit . dei . lib. 1. cap. 27. nemo olim sacro admovebatur baptisterio , nisi adulta jam aetate , & cum idem ipse & sciret quid sibi mystica illa vellet aqua , & se ablui illa peteret , nec semel peteret . cujus rei imaginem adhuc in nostris infantium baptismis videmus . nam rogatur etiam , num infans eo die natus , vel pridie , velitne baptizari , idque ter : pro quo susceptores respondent , velle . audio in quibusdā italiae urbibus morē veterē magna ex parte adhuc conservari . london , printed for george whittington , and are to be sold at the signe of the blackmore in bishopsgate-streete . december 15. 1645. the author of this examen being ( as i heare ) a godly man , and of the presbyterian judgement , though i am not of opinion with him ( notwithstanding any thing i have here read ) viz. that infants are not the subject of baptisme ; yet the end of his writing , as i conceive , being the provoking of others to write , that so his arguments being answered , himselfe and those that are of his minde may receive satisfaction , i permit it to passe the presse : not doubting but since now ( according to the desire of many ) it is knowne where the chiefe strength of the catapaedobaptists lies , some will be found out in due time to encounter with it . john bachiler . the contents of the first treatise . pag. 1. sect. 1. the first argument for infant-baptisme from the interest in the promise , gen. 17. 7. examined . pag. 5. sect. 2. the second argument for infant-baptisme , from the succession of baptisme to circumcision , examined . pag. 8. sect. 3. the third argument from the parity of grace in the new testament to that in the old , examined . pag. 9. sect. 4. the argument from acts. 2. 38 , 39. for infant-baptisme , examined . pag. 10. sect. 5. the argument from 1 cor. 7. 14. for infant-baptisme , examined . pag. 16. sect. 6. the arguments from matth. 19. 15. for infant-baptisme , examined . pag. 20. sect. 7. the argument from acts 16. 15. &c. for infant-baptisme , examined . sect. 8. the argument from generall promises for infant-baptisme , examined . sect. 9. the argument from isai. 49. 22. for infant-baptisme , examined . sect. 10. the argument from 1 cor. 10. 2. for infant-baptisme , examined . pag. 21. sect. 11. the argument from ephes. 5. 26. for infant-baptisme , examined . sect. 12. the argument from 1 pet. 2. 9. for infant-baptisme , examined . sect. 13. the argument from the churches failing , if infant-baptisme , be not lawfull , examined . pag. 22. sect. 14. the argument from heb. 6. 2. for infant-baptisme , examined . pag. 23. sect. 15. the argument from the institution of christ , matth. 28. 19. against infant-baptisme confirmed . pag. 26. sect. 16. the argument from john baptist and the apostles practise against infant-baptisme , confirmed . pag. 27. sect. 17. the argument from the practise in the age next the apostles against infant-baptisme , confirmed . pag. 28. sect. 18. the argument from the wrong originall of infant-baptisme , confirmed against it . pag. 29. sect. 19. the argument against infant-baptisme , from humane inventions , occasioned by it , confirmed . pag. 30. sect. 20. the argument against infant-baptisme , from the errors occasioned by it , confirmed . sect. 21. the argument against infant-baptisme from many abuses caused by it , confirmed . pag. 31. sect. 22. the argument from unnecessary disputes caused by it against infant-baptisme , confirmed . sect. 23. the argument against infant-baptisme , from the opposition to it in the middest of popery , confirmed . pag. 33. sect. 24. the argument against infant-baptisme , from assertors difference about the ground of it , confirmed . sect. 25. the argument against infant-baptisme , from it 's voyding the chiefe end of baptisme , confirmed . the contents of the second treatise . part. 1. concerning the antiquitie of infant-baptisme . pag. 1. sect. 1. the prologue of the occasion and end of this writing . pag. 3. sect. 2. of the stating the question , partition of the treatise , summe of the answer to the testimonies of antiquitie for infant-baptisme . pag. 4. sect. 3. of the pretended testimony of justin martyr . pag. 5. sect. 4. of irenaeus his testimony . pag. 7. sect. 5. of the supposed testimony of origen . pag. 8. sect. 6. of the testimonies of gregory nazianzen , and the greeke church . pag. 10. sect. 7. of the testimony of cyprian . pag. 12. sect. 8. of the testimony of augustine . pag. 17. sect. 9. of the testimonies of hierome , and ambrose . sect. 10. of the validitie of proofe by these testimonies , and of the evidences that infant-baptisme is an innovation . part. 2. concerning the prejudices against antipaedobaptists , from their miscarriages . pag. 19. sect. 1. of the fitnesse of placing the ●●●●ation of miscarriages of opposers of paedobaptisme . pag. 20. sect. 2. of the opposers of infant-baptisme afore baltazar . pag. 22. sect. 3. of baltazar pacimontanus . pag. 23. sect. 4. of rebaptizing . sect. 5. of the anabaptists in germany , and antiprelatists in england . pag. 25. sect. 6. of anabaptists opposing magistracy . pag. 26. sect. 7. of the hindering of reformation by anabaptisme . pag. 27. sect. 8. the antipaedobaptists principle overthrows not the lords day , the paedobaptists principle reduceth judaisme , and popish ceremonies , and addes to the gospel . pag. 31. sect. 9. of the evill of separating from the ministery and communion of christians , by reason of this opinion . pag. 32. sect. 10. of the condition into which the opinion of antipaedobaptisme puts the infants of believers , of originall sin , salvation out of the church and covenant of grace . part. 3. concerning the arguments from scripture for infant-baptisme . pag. 35. sect. 1. of the connexion between the covenant and the seale . pag. 39. sect. 2. of the first conclusion concerning the identity of the covenant of grace , for substance to jews and gentiles . pag. 40. sect. 3. of the meaning of the second conclusion . pag. 48. sect. 4. that the covenant of grace is not made to believers and their seede . pag. 54. sect. 5. it is not in gods church like other kingdomes . pag. 56. sect. 6. of the texts , which are acts 2. 38 , 39. luk. 19. 9. pag. 62. sect. 7. of the text , rom. 11. 16. pag. 69. sect. 8. of the text , 1 cor. 7. 14. pag. 83. sect. 9. of the succession of baptisme , into the place , roome and use of circumcision . pag. 95. sect. 10. of the notion under which and the reason for which persons were circumcised , shewing that all persons that were circumcised were not in the covenant of grace . pag. 99. sect. 11. of the priviledges of believers under the gospel , and whether the want of infant-baptisme , be want of a priviledge of the covenant of grace , which the jewes had . pag. 110. sect. 12. that the command to circumcise male infants , is not virtually a command to baptize infants . pag. 122. sect. 13. that matth. 28. 19. is not a command to baptize infants , but contrary to it . pag. 137. sect. 14. of examples in scripture of baptizing infants , particularly of baptizing housholds . pag. 142. sect. 15. of an infants capacitie of inward grace , the text , matth. 19. 14 and of the inconsequence of paedobaptisme thereon . part. 4. concerning the objections against infant-baptisme . pag. 151. sect. 1. of the first objection from institution , matth. 28. 19. and the practise of john baptist , and the apostles . pag. 156. sect. 2. of the second objection , and therein of the condition prerequisite to baptisme . pag. 157. sect. 3. of the third so called objection , and therein of the knowledge requisite concerning the person to be baptized . pag. 161. sect. 4. of the fourth objection , and therein of the stipulation as baptisme . pag. 163. sect. 5. of the fifth objection , and therein of the benefit that comes by infant-baptisme . pag. 167. sect. 6. of the sixth objection , and therein of infant-communion by vertue of their being in the covenant , and the lords supper succeeding the passeover . pag. 170. sect. 7. of the first use , and the anabaptists supposed blouds sentence . pag. 170. sect. 8. the epilogue , containing some expressions and motions of the author . the content of the appendix . pag. 173. that colos. 2. 11 , 12. proves not infant-baptisme . errata . treatise 1. pag. 7. line 24. rationals , read rationale , p. 9. l. 3. 17. r. 7. p. 10. l 20. minor , r. major . p. 16. l. 4. put such back . r. put back such p. 22. l. 30. dele ( ) p. 28. margin r. 18. p. 29. l. 24. baptisme , r. baptisme , may be supplied p. 34. l. 16. as well , r. as well as . treatise 2. p. 4. l. 29 . lived anno , r. lived about anno p. 10. l. 7. differing , r. differring . p. 20. their , r. them , p. 22. l 13. 40th r. cth p. 23. l. 2. 1622 r. 1522. l. 36. arian , r. aerian p 32 l. 25. character , r. charter . p. 40. l. 32. sectare , r sect p. 48. in the margin , sminati , r. seminati . l. 34 words , r. word . p. 52. l. 5. 8. r. 6. p. 58. l. 23. thee , r. bee . p. 61. in the margin , 36. r. 39. p. 63 l. 6. invsible , r. invisible l. 18. visible , r. invisible , p. ( 78. ) l. 15. believers , r. unbelievers . p. 93. l. 21. anology , r. analogy in some other thing p 97. l 24. sort of , r sort dele of p. 107. l. 28. second , r. first . p 111. l. 3 , 1. 1. r. 2. p. 114. l. 38. opposition , r. opposition p. 117. l. 5. which now r. which is now . p. 117. l. 39. 10. r. 20. p. 116. l. 29. due . r. the l 37. vented , r. vented a conceit p. 127. l 21. a rule , r a title p. 132 in the margin , baley , r. baylie p. 133. l. 12 17 r. 18. l. 15. 12 r. 11. p. 135 , l. 5. doth here , r. doth not here . p. 136. l. 13. 26. r. 28. p. 139. l. 33. 2. r. p. 142. l. 36. this r. the p. 163. l. 8. l. 4. r. 48. an exercitation about infant-baptisme ; presented in certaine papers , to the chair-man of a committee of the assembly of divines , selected to consider of that argument , in the yeers , 1643 , and 1644. with some few emendations , additions , and an answer to one new objection . translated out of latine , by the author . published according to order . london , printed by m. s. for george whittington , 1646. an exercitation concerning infant-baptisme . the present tenent , according to which infant-baptisme is practised , is , that the infants born of a believer , are universally to be baptized . this doctrine and practice conformable , is made doubtfull to me , by these arguments . arg. 1. that which hath no testimony of scripture for it , is doubtfull . but this doctrine of infant-baptisme , hath no testimony of scripture for it ; ergo , it is doubtfull . the minor is proved by examining the places that are brought for it , which are these : gen. 17. 7 , &c. acts 2. 38 , 39. 1 cor. 7. 14. mark . 10. 14. 16. acts 16. 15. 32. 1 cor. 1. 16. the argument from gen. 17. 7 , &c. is almost the first and last in this businesse ; and therefore is the more accurately to be examined ; but it hath so many shapes , that i may here take up that speech , with what knot shall i hold shape-changing proteus ? but in the issue , it falls into one or other of these forms : the first thus ; to whom the gospel-covenant agrees , to them the sign of the gospel-covenant agrees also . but to the infants of believers the gospel-covenant agrees ; therefore to them the sign of the gospel-covenant agrees , and consequently baptisme . the minor is proved from gen. 17. 7. where god promiseth to abraham , i will be a god to thee , and to thy seed after thee . i answer , that we may meet with this argument , divers things are to be examined , which are taken for granted : first , whether the gospel-covenant , and the covenant made with abraham be the same : secondly , what seed of abraham it is , of which it is said , i will be a god to thee and to thy seed : thirdly , whether there be the same reason of circumcision and of baptisme in signing the gospel-covenant : fourthly , whether these terms be convertible [ federate , and to be signed ] . of these , i say ; 1. the covenant made with abraham , is not a pure gospel-covenant , but mixt , which i prove ; the covenant takes its denomination from the promises ; but the promises are mixt , some euangelicall , belonging to those to whom the gospel belongeth , some are domestique , or civill promises , specially respecting the house of abraham , and policy of israel ; ergo . that was euangelicall which we reade , gen. 17. 5. i have made thee a father of many nations ; and that which we find , gen. 15. 5. so shall thy seed be ; in which it is promised , that there shall be of the nations innumerable that shall be abrahams children by believing , rom. 4. 17 , 18. it was euangelicall , which we find , gen. 12. 3. & gen. 18. 18. and in thy seed shall all the kindreds of the earth be blessed ; for in these is promised blessing to believers , of whom abraham is father , gal. 3. 8 , 9. and by christ , who is the seed of abraham , gal. 3. 16. acts 3. 25. domestique and civill promises were many ; of the multiplying the seed of abraham , the birth of isaac ; of the continuation of the covenant with isaac ; of the coming of christ out of isaac ; the bondage of the israelites in egypt , and deliverance thence ; of possessing the land of canaan , gen. 15. 13. 18. gen. 17. 7 , 8. 15. 16. act. 7. 4 , 5 , 6 , 7 , 8. and many other places . yea , it is to be noted , that those promises which were euangelicall , according to the more inward sense of the holy ghost , do point at the priviledges of abrahams house , in the outward face of the words ; whence it may be well doubted , whether this covenant made with abraham , may be called simply euangelicall , and so pertain to believers , as such , although there be euangelicall promises in that covenant , pertaining to all believers , as believers . there were annexed to the covenant on mount sinai , sacrifices pointing at the sacrifice of christ , and yet we call not that covenant simply euangelicall , but in some respect . secondly , the seed of abraham is many wayes so called : first , christ is called the seed of abraham , by excellency , gal. 3. 16. secondly , all the elect , rom. 9. 7. all believers , rom. 4. 11 , 12. 16. 17 , 18. are called the seed of abraham , that is , the spirituall seed . thirdly , there was a naturall seed of abraham , to whom the inheritance did accrue ; this was isaac , gen. 21. 12. fourthly , a naturall seed , whether lawfull , as the sons of keturah , or base , as ishmael , to whom the inheritance belonged not , gen. 15. 5. but no where do i find , that the infants of believers of the gentiles are called abrahams seed , of the three former kinds of abrahams seed , the promise recited , is meant , but in a different manner thus : that god promiseth , he will be a god to christ , imparting in him blessing to all nations of the earth , to the spirituall seed of abraham in euangelicall benefits , to the naturall seed inheriting , in domestick and politicall benefits . 3. that the promise of the gospel , or gospel-covenant , was the same in all ages , in respect of the thing promised , and condition of the covenant , which we may call the substantiall and essentiall part of that covenant , to wit , christ , faith , sanctification , remission of sins , eternall life ; yet this euangelicall covenant had divers forms in which these things were signified , and various sanctions , by which it was confirmed : to adam , the promise was made under the name of the seed of the woman , bruising the head of the serpent ; to enoch , noah , in other forms ; otherwise to abraham , under the name of his seed , in whom all nations should be blessed ; otherwise to moses , under the obscure shadows of the law ; otherwise to david , under the name of a successor in the kingdome ; otherwise in the new testament , in plain words , 2 cor. 3. 6. heb. 8. 10. it had likewise divers sanctions . the promise of the gospel was confirmed to abraham by the sign of circumcision , and by the birth of isaac ; to moses by the paschall lamb , and the sprinkling of blood on the book , the rain of mannah , and other signs ; to david by an oath ; in the new testament , by christs blood , 1 cor. 11. 25. therefore circumcision signified and confirmed the promise of the gospel , according to the form and sanction of the covenant with abraham , baptisme signifies and confirms the same promise according to the form , sanction and accomplishment of the new testament : now these forms and sanctions differ many wayes , as much as concerns our present purpose in these : first , circumcision confirmed not only euangelicall promises , but also politicall ; and if we may believe mr. cameron , in his theses of the threefold covenant of god , thesi . 78. circumcision did primarily separate the seed of abraham from other nations , sealed unto them the earthly promise ; secondarily , it did signifie sanctification : but baptisme signifies only euangelicall benefits . secondly , circumcision did confirm the promise concerning christ to come out of isaac ; baptisme assures christ to be already come , to have been dead , and to have risen again , thirdly , circumcision belonged to the church , constituted in the house of abraham , baptisme to the church gathered out of all nations ; whence i gather , that there is not the same reason of circumcision and baptisme , in signing the euangelicall covenant ; nor may there be an argument drawn from the administration of the one to the like manner of administring the other . 4. that some there were circumcised , to whom no promise in the covenant made with abraham did belong ; of ishmael , god had said , that his covenant was not to be established with him , but with isaac ; and yet he was circumcised , gen. 17. 20 , 21. 25. rom. 9. 7 , 8 , 9. gal. 4. 29 , 30. the same may be said of esau : all that were in abrahams house , whether strangers , or born in his house , were circumcised , gen. 17. 12 , 13. of whom neverthelesse , it may be doubted , whether any promises of the covenant made with abraham , did belong to them ; there were other persons , to whom all , or most of the promises in the covenant pertained , that were not circumcised ; this may be affirmed of the females , coming from abraham , the infants dying before the eighth day , of just men , living out of abrahams house , as melchisedech , lot , job . if any say , that the females were circumcised in the circumcision of the males , he saith it without proof ; and by like , perhaps greater , reason it may be said , that the children of believers are baptized in the persons of their parents , and therefore are not to be baptized in their own persons . but it is manifest that the jewes comprehended in the covenant made with abraham , and circumcised , were neverthelesse not admitted to baptisme by john baptist , and christs disciples , till they professed repentance , and faith in christ . hence i gather , first , that the right to euangelicall promises , was not the adequate reason of crrcumcising these or those , but gods precept , as is expressed , gen. 17. 23. gen. 21. 4. secondly , that those terms are not convertible , [ federate and to be signed ] . whereupon i answer to the argument : first , either by denying the major , if it be universally taken , otherwise it concludes nothing : or by granting it with this limitation ; it is true of that sign of the covenant which agrees universally in respect of form and sanction , to them that receive the gospel , but it is not true of that sign of the covenant , which is of a particular form or sanctior of which sort is circumcision . secondly , i answer by denying the minor , universally taken , the reason is , because those children only of believing gentiles , are abrahams children , who are his spirituall seed , according to the election of grace by faith , which are not known to us , but by profession , or speciall revelation . the second argument is thus formed : to whom circumcision did agree , to them baptisme doth agree , but to infants circumcision did agree , therefore also baptisme . the major is thus proved : if the baptisme of christ succeed into the place of circumcision , then baptisme belongs to them that circumcision belonged to ; but the antecedent is true , therefore also the consequent . the minor is proved to be true , because , colos. 2. 11 , 12. it is said the colossians were circumcised , because they were buried with christ in baptisme . for answer : this argument supposeth baptisme to succeed in the place of circumcision , which may be understood many wayes . 1. so as that the sense be , that those persons be to be baptized , which heretofore by gods command were to be circumcised , and in this sense the argument must proceed , if it conclude to the purpose ; but in this sense it is false , for no females were to be circumcised , which yet are to be baptized , acts 16. 14 , 15. and believers out of abrahams house , as lot , melchisedech , job , were not to be circumcised , but believing gentiles are universally to be baptized . 2. it may be so understood , as if the rite of baptisme then began , when the rite of circumcision did , or was of right to end ; but this is not to be said : for john baptist and the disciples of christ baptized , joh. 4. 1 , 2. before circumcision of right ceased , and they who first were circumcised , were after baptized , being converted to the faith , as is manifest concerning paul , phil. 3. 5. acts 9. 18. 3. it may be understood , as if baptisme did succeed into the place of circumcision , in respect of its signification , which is true in some things : first , it is true that both signified the righteousnesse of faith , rom. 4. 11. rom. 6. 3. gal. 3. 27. 1 pet. 3. 21. secondly , it is true , both signified sanctification of the heart , and this is all that may be concluded out of the place alledged , col. 2. 11 , 12. to which i think meet to adde ; that if the text be looked into , that place speaks not of any circumcision , but of christs circumcision in whom we are compleat , and by whose circumcision we are said to put off the body of the sins of the flesh ; nor doth the text say , we are circumcised , because we are baptized ; but we are compleat in christ , because we are circumcised in him , and buried with him in baptisme , in which , or in whom , ye are also risen together , through the faith of the operation of god that raised him from the dead . in some things baptisme doth not succeed into the place of circumcision , in respect of signification : for , first circumcision did signifie christ to come of isaac , according to the flesh , gen. 17. 10. 21. but baptisme doth not signifie this , but points at the incarnation , death , and resurrection of christ . secondly , circumcision was a sign that the israelites were a people separated from all nations , rom. 3. 1. but baptisme signifieth , that all are one in christ , gal. 3. 28. thirdly , circumcision signified that moses law was to be observed , gal. 5. 3. but baptisme doth signifie that moses his law is made voyd , and the doctrine of christ to be retained , acts 10. 37. fourthly , circumcision did sign the promise of the land of canaan , baptisme eternall life by christ . from hence i answer to the argument : first , by denying the major of the fore syllogisme . secondly , to the conditionall syllogisme , by denying the consequence of the major , if the antecedent be understood of succession , in the third sense , in respect of some signification granted ; but if the succession be understood in the first , second , or third sense , in respect of other significations , the minor is denied ; the proof from col. 2. 11 , 12. is already answered . and indeed , if this argument be not warily , and restrainedly understood , an egge is laid , out of which manifest judaisme may be hatched , but if it be taken restrainedly , no more follows thence , but that baptisme and circumcision in some things , signifie the same , which is more plainly said of noahs flood , 1 pet. 3. 21. of the red sea , and the cloud that guided , 1 cor. 10. 2. and yet we say not that baptisme succeeded into their place , much lesse do we inferre any rite to be instituted in their stead , respecting the same persons ; yea verily it is to be seriously thought on . 1. that by such arguments drawn from analogies , not conceived by the holy spirit , but drawn out of our wit , a new kinde of instituting rites , to wit , from analogies , is brought in , besides our lords precepts and the apostles examples . 2. this being once laid , by like manner of argumentation , it will be lawfull to bring into the christian church , under other names and forms , the whole burthen of jewish rites ; yea , almost , out of what you will , to conclude what you will ; for who shall put a bound to mens wits faining analogie , when they go beyond the lords precepts , and the apostles examples ? it is well known , that the divine appointment of tythes to be paid , and many other things , in the writings of divines , are asserted by this kinde of argument , besides the rule of the lords precept and the apostles example . 3. hereby will the opinion of papists be confirmed , who affirm from 1 cor. 10. 11. the sacraments of the jewes , to be types of the sacraments of christians , which is rejected by divines that dispute against bellarmine . 4. this manner of arguing will countenance the arguments of the papists for an universall bishop , because there was an high priest amongst the jews ; for sacrificing priests , because the jews had such ; for a linen garment at masse , because there was such among the jews ; for holy water , purification of women , easter , pentecost , and many more such ceremonies , for which the papist do in like manner argue , as appears out of durandus rationals , and other interpreters of rituals among the papists ; yea , what hindreth , but we may give children the lords supper , if we argue this way , sith samuel , jesus christ under age , were partakers of the passeover , and of right , all the males were to appeare thrice in the yeer , before the lord ; and therefore it is certain they did eat the passeover ; and it shall be after shewed , that the place , 1 cor. 11. 28. will not avoyd this inconvenience , if the text , matth. 28. 19. may be shifted off , as paedo-baptists use to do . lest any man take this for a light suggestion , i will adde , that grave , godly and learned men , have often warned , that we are to take heed , that we do not rashly frame arguments from analogie : among others in their late writings , in the english tongue , john paget , in his defence of church-government , part . 1. chap. 3. pag. 8. and elsewhere , john ball in his reply to the answer of the new-england elders , unto the 9. positions , posit . 2. pag. 14. lastly , it is to be considered again and again , how by these argumentations , consciences may be freed from the danger of wil-worship and polluting so remarkable an ordinance of christ as baptisme is , specially this care lies on them , who by prayers , sermons , writings , covenants and oaths , do deterre christians from humane inventions , in gods worship diligently , and as is to be hoped sincerely . the third argument is thus framed . if baptisme be not granted to the infants of believers , then the grace of god will be more restrained in the new testament then in the old : but this is not to be affirmed ; therefore baptisme is to be granted to infants of believers . answ. 1. if this argument be of any weight , it will prove that the grace of god is straitened , because we give not the lords supper to children , to whom the passeover was given , as appears by that which was above said . 2. the grace of god is not tied to sacraments , neither do sacraments give grace by the work done , and therefore grace is not restrained , though sacraments be never granted , grace is not denyed to an excommunicated person , who is inhibited the lords supper , the grace of god is free , whether we understand it of the divine affection , or the effects of it ; nor can be made larger or narrower by our act . 3. yet it is not absurd to say , that in respect of some priviledges , the grace of god is more contracted in the new testament then in the old : for instance , no family hath now the priviledge that was granted to abrahams family , that out of it christ should be born ; no man besides abraham is called the father of the faithfull ; no woman besides one , the mother of christ ; neverthelesse , simply the grace of god is said to be larger in the new testament , by reason of the revelation of the gospel imparted to all nations , the more abundant communication of the holy spirit , and more plain manifestation of the mysterie of the gospel : i would have it weighed , whether those phrases of the apostle , rom. 11. 21. as the naturall branches , ver. 24. the wilde olive by nature , were 't graffed contrary to nature . these which be naturall branches , do not sufficiently imply , that the jewes children by their birth had a priviledge beyond the gentiles children . thereupon i answer to the argument : first , by denying the consequence of the major , for the reason given : secondly , by denying the minor , if it be understood of straitning the grace of god , in respect of some priviledge , although the assumption may be granted , if understood of the straitning gods grace simply . the summe of the answer to the arguments , drawn from gen. 17. 17. is this : the sacraments are not to be administred according to rules taken from our reasonings , but gods appointment . rightly doth mr. ball forenamed , in the book forenamed , posit. 3. & 4. pag. 38. say , but in whatsoever circumcision and baptisme , do agree or differ , we must look to the institution , and neither stretch it wider , nor draw it narrower then the lord hath made it , for he is the institutor of the sacraments according to his own good pleasure ; and it is our part to learn of him , both to whom , how , and for what end the sacraments are to be administred , how they agree , and wherein they differ , in all which we must affirm nothing , but what god hath taught us , and as he hath taught us . the argument from acts 2. 38 , 39. may be thus formed : to whom the promise is made , they may be baptized ; but to the infants of believers the promise is made , therefore they may be baptized . the minor is proved from the words of vers . 39. for the promise is made to you and to your children . that an answer may be fitted to this argument : 1. it is to be observed , that the promise made , is the sending of jesus christ , and blessing by him , as it is expounded , acts 3. 25 , 26. acts 13. 32 , 33. rom. 15. 8 , 9. 2. that the text saith , the promise was made to them he spake to , and their children , then to them that are afarre off , who , whether they be gentiles , who are said to be afarre of , ephes. 2. 12. or jewes , in future ages and generations , as beza thinks , are limited by the words closing the verse , as many as the lord our god shall call , which limitation plainly enough shewes the promise to appertain to them not simply as jewes , but as called of god , which is more expresly affirmed , acts 3. 26. to you , god having raised up his son jesus , sent him to blesse you , in turning away every one of you from his iniquity : or as beza , every one of you turning your selves from your iniquities ; therefore the promise here is not said to be made but with condition of calling , and faith , which may be confirmed aboundantly from rom. 4. 13 , 14. 16. gal. 3. 9. 14. 22. 3. that peter , vers. 38. doth exhort to repentance and baptisme together , and in the first place perswades to repentance , then baptisme , which shewes repentance to be in order before baptisme . 4. that mention is made of the promise , not as of it self , yeelding right to baptisme without repentance , but as a motive , inciting together , to repentance and baptisme . whereupon it is answered : 1. that the major is to be limited , to whom the promise is made , they may be baptized , to wit , when they are called , and have shewed signes of repentance ; if it be taken without limitation , it is to be denied . 2. by denying the minor , if it be universally taken of all infants of believers , of whose baptisme the question is ; as for the text , it speaks not expresly of infants , but of children indefinitely ; nor of the children of the gentiles at all , ( of whom we are ) but of the children of the jews , and therefore , if that promise be extended to infants , which doth not appear , the promise is to be expounded so , as to note something peculiar to the jews infants . the argument from the place , 1 cor. 7. 14. may be thus formed : they who are holy with covenant-holinesse , may be baptized : but the infants of a believer are holy , with a covenant-holinesse ; for it is said in the text , but now they are holy ; therefore they may be baptized . i answer : 1. the minor is not true , universally understood , as is manifest from rom. 11. 16. where it is said , if the first fruits be holy , so is the lump : if the root be holy , so are the branches . the sense is , that abraham is the first fruits , and holy root ; the elect israelites are the branches and lump ; so that it followes , that the elect of the israelites not yet called , are holy in respect of the covenant , and are not yet therefore to be baptized ; for although they may be said to be holy in regard of the covenant , of old entred into with abraham , and the gracious respect of god to them , to be manifested in opportune time , yet in their present state , before calling , they denying christ , neither infants nor grown men are to be baptized , unlesse we would have the branches broken off to be graffed into the church ; and therefore , although the sense were in the place of 1 cor. 7. 14. your children are holy with covenant-holinesse , by reason of gods gracious favour to be manifested in due time , yet it will not follow , that they are to be baptized , who have not yet yeelded any shewes of divine grace . 2. the minor is not proved from the place alledged : for it doth not speak of federall holinesse , but of holinesse , that i may so call it , matrimoniall , so that the sense is , your children are holy , that is , legitimate . whether any in the ages before , the age last past , expounded it , of federall holinesse , as they call it , i am not yet certain : as for the exposition of that place , of that holinesse , i called matrimoniall , of it the place is expounded by aquinas , in his commentary upon the place , and perhaps by others , whom i have not yet had time to look into , but i think best to set down the words of joachimus camerarius , about this matter , in his commentary on the new testament , lately printed at cambridge ; [ for the unbelieving husband hath been sanctified ] an usuall change of the tense , that is , is sanctified , in the lawfull use of marriage , for without this ( he saith ) it would be , that their children should be unclean , that is , infamous , and not legitimate , who so are holy , that is , during the marriage are without all blot of ignominy : moreover , melancthon in his commentary on the place , therefore paul answers , that the marriages are not to be pulled asunder , for their unlike opinions of god , if the impious person do not cast away the other ; and for comfort he addes as a reason , the unbelieving husband is sanctified by the believing wife , of which speech divers interpretations are made , but the true and naturall is this , as elsewhere , he saith , meat is sanctified , for that which is holy in use , that is granted to believers from god , so here he speaks the use of marriage to be holy , and to be granted of god , [ else were ] the interpretation of the sept. so speaks unclean , it calls unclean that which is prohibited ; as wee say swines flesh was unclean by the law of moses , that is , prohibited , or a woman brought to bed , is unclean , that is , whose touching is forbidden . the connexion of the argument is this : if the use of marriage should not please god , your children would be bastards , and so unclean ; but your children are not bastards , therefore the use of marriage pleaseth god : how bastards were unclean in a peculiar manner , the law shewes , deut. 23. let not a bastard enter into the congregation of the lord , to the tenth generation , that is , let him be admitted to no function in the church ; therefore this is the most plain meaning , children are not bastards , nor to be kept away , as the law of moses kept them away ; therefore also the use of marriage pleaseth god . musculus comment . on 1 cor. 7. 14. hath these words ; [ is sanctified ] this expresseth the reason of that which he saith , let him not put her away ; perhaps , the more unskilfull christians thought such dwelling together to be unclean and unlawfull ; and they did fear , lest they should be made one body with the yoak-fellow that was an idolater , as he that is joyned to an harlot , is made one body with the harlot , and so of the members of christ , should make them members of an idolater , which hath more sin then if they should make them the members of an harlot ; for this cause , he saith , for the unbeliever is sanctified , &c. that is , for the unbelieving husband in the wife , that is , in the conjunction of the wife , which is by marriage , even long ago hath been cleansed by vertue of marriage ; so that his conjunction and copulation , hath nothing unclean : so in like manner also , the unbelieving wife , by reason of lawfull wedlock , in which shee is joyned to the man , even long ago is cleansed , that the believer is not defiled , if she live together with him ; for the word holinesse here , is taken for the cleannesse of the marriage-bed which he hath by the tradition of god , therefore he saith , else your children should be unclean , but now they are holy ; he should have said , but now they are clean , if to be holy , and clean , in this place were not the same . therefore the most plain understanding of this place is , first , in that we understand not the word holinesse , of that holinesse which is by the covenant of god , or the spirit of faith , by which believers are sanctified , as a people of god , but of the holinesse of the conjugall bed , otherwise it will bring forth a troublesome dispute , how an unbelieving husband may be said to be sanctified . then , that we attribute this sanctification that is cleannesse , not to the faith of the believing yoak-fellow , but to the marriage , by reason of the appointment of god ; with hierome , who saith , because by gods appointment , marriage is holy ; and ambrose , who hath it thus , the children are holy , because they are born of lawfull marriage ; therefore , that in the wife and in the husband , is not to be read with the addition of believer , as the old interpreter hath it , but simply , as the greek hath it ; if any thing be to be added , it is better to be added , the lawfull wife or husband , that we may understand , that the unbelieving husband is cleansed in his lawfull wife , that is , by vertue of their lawfull marriage , is not unclean , but clean , as far as appertains to the law of cohabitation of marriage , although he be impure so far as appertains to the commerce of religion , of which the word of deacons in the church was , let the prophane depart , the holy draw neer . [ else your children ] ambrose so expounds this particle [ else ] that is , if thou the believing husband shouldst put away thy unbelieving wife , and marry another , your children should be unclean , because you should be made adulterers , but [ now ] that is , if thou retain thy unbelieving wife , they are holy , because they are born of a lawfull marriage . but it is more plain , that we understand the apostle , to have respect to the sanctimony of marriage , even of them who without the faith of christ , are conjoyned in marriage , as if he had said , unlesse marriage were holy and clean , even between unbelievers , what other thing would follow , then that all the children of infidels are bastards , and unclean ? but far be it from us to say so ; they are holy , for they are born of lawfull marriage . ambrose looks to that which he said , let him not put her away ; the other exposition to that which he said , the unbelieving husband is sanctified in the wife . i have sometimes abused the present place against the error of anabaptists , keeping back infants of christians from baptisme , thinking that speech , but now are they holy , to be the same , as , they are the people of god , by reason of the believing parents ; but although it be sure in it self , that the children of believers , are both holy , and pertaining to the people of god , by reason of the participation of the covenant , and so are partakers of baptisme , as the sign of the covenant , yet the present place makes nothing to this cause , in which the sanctimony of the covenant and people is not meddled with ; but the cleannesse of lawfull marriage even of infidels : for not only to children , to whom perhaps , the holinesse of a believing parent , may so appertain , that for it they may be partakers of the covenant , but also to unbelieving husbands and wives is sanctimony ascribed , although they oppose the christian faith ; nor is any other holinesse or cleannesse of children meddled with , then that which agrees also to unbelieving parents , for to them , no other agrees , then that which is by lawfull marriage . there 's other testimonies out of scripture , from whence the anabaptists may be convinced of error ; so that there is no need to use this place against them . thus far camerarius , melancthon , musculus . perhaps some one will object , that no where is holy , the same with legitimate : to which i answer , that holinesse is put for chastity , is manifested from 1 thes. 4. 3. 4. 7. and the word [ sanctified ] in this place , what doth it found else , then [ is lawfully coupled ] and [ is sanctified ] 1 tim. 4. 5. what else doth it signifie , then [ is lawfully used ] ? at which place beza hath these words , therefore meats are said to be sanctified , which we use lawfully , and with gods good leave ; he alludes to legall purifications , and the difference between clean and unclean meats : and why may not by a like allusion , unclean , be put for bastards , and holy for legitimate ? for the bastard is among the unclean , deut. 23. 2. to which i may adde what john calvin hath on mal. 2. 15. wherefore hath god made one ? to wit , seeking a seed of god ; a seed of god is here taken for legitimate , as the hebrewes do name that divine whatsoever doth excell , yea , they call that divine which is pure from any fault and spot : therefore he sought a seed of god , that is , appointed marriage ; from whence should be born a legitimate and clean off-spring . secretly therefore doth the prophet here shew , that they are all bastards , that shall be born by polygamy , because they neither can , nor ought to be counted legitimate sons , but they who are begotten according to gods institution , but where the husband violates the faith given to the wife , and takes to himself another , as he perverts the order of marriage , so also he cannot be a lawfull father . thus calvin , and in like manner cameron praelect. in mat. 19. 5. interprets that text . lastly , if the words of the text be weighed , this will seem the only and genuine sense ; for the question which the apostle resolves was , whether the conjunction was to be retained of the believing yoak-fellow , with the unbelieving ? the reason of doubting was , because that conjunction seems impure , by reason of the impurity of the unbelieving yoak-fellow ; the apostle answers , not so : for the unbelieving husband hath been sanctified in the wife . to draw out the sense of this place , it is to be noted , that [ the unbelieving husband ] sounds the same , as if he had said , [ the husband , though he be an unbeliever ] ; for the scope requires that this be the sense , the husband , though he be an unbeliever , yet is sanctified in the wife . 2. that it is not said , in the believing wife , nor in the believing husband ( though i deny not beza observed some such thing in the clermont copy , and elsewhere ) : for the copies do not so reade , and it seems the apostle of purpose so spake , that the reason of sanctification may be intimated to be taken , not from the faith of the yoak-fellow , but conjugall relation . 3. [ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ] is not rightly rendred , [ by ] in the vulgar and our english translation , as if the sense were , that the faith of the wife , were the cause of sanctifying the unbelieving husband , for this sense cannot be fastened to this place ; for no man will say , the faith of the unbelieving wife , sanctifies the unbelieving husband federally ; so that the unbelieving husband should be capable of baptisme by his wifes faith , ( which yet , by the good leave of such men be it said , doth as well follow from this place , as that the son is federally holy , and capable of baptisme , for the faith of the parent ) neither can it be said , that the parent is sanctified with spirituall sanctification by the faith of the wife ; for how ever it be determined that faith is the cause of inward sanctification , yet it is certain that the faith of one is not the cause of the sanctification of another , i mean , the next and effectuall cause . nor doth this sense pertain hither , the unbelieving husband is sanctified by the wife , that is , is renued in the spirit of his mind , by the diligence of his wife , instructing him in the faith , as she is said to save , vers. 16. for this sanctification being put , the children may remain impure , and not holy ; the contrary whereof is here asserted : and this sanctification is contingent , it may be , or it may not be , as is manifest from vers . 16. for how knowest thou ? but in this place the sanctification is certain and necessary , else it should not take away the doubt , about the retaining the conjunction ; nor doth the sense pertain hither , the unbelieving husband is sanctified in the wife , that is , the wife , because she hath faith , hath used the unbelieving husband without all scruple of conscience ; for the contrary was the occasion of this discourse ; nor doth this belong a whit to the impurity or holinesse of the children ; therefore more rightly [ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ] is rendred in latine in the dative , [ to the wife ] for the particle {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , is often so used , as gal. 1. 16. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to me , 2 pet. 1. 5. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to faith , acts 4. 12. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to men ; and 1 cor. 7. 15. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , is rendred by beza unto peace : the sense then is , that the unbelieving husband is sanctified to the wife , that is , is not coupled as an unclean fornicator , but as a lawfull husband , and that copulation is holy , that is , remains chast , the unbeliever remaining a husband ; for an unbeliever is a husband , and therefore the use of him is chast , [ else ] the apostle proves what he had said , of the sanctification of the unbelieving husband , to the wife , and the order being turned , by an argument from an absurdity , which may be reduced unto this form : if the unbelieving husband be not sanctified to the wife , and the order turned , then your children should be unclean ; but your children are not unclean , but holy ; ergo . [ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , else ] plainly shewes , that absurdity would follow , if this were not granted , that the unbelieving husband is sanctified to the wife , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , otherwise certainly , as beza renders it , your children are unclean , that is , your children which you have have hitherto begotten , should be unclean , that is , bastards , but now they are holy : [ but now ] beza rightly notes it , is not an adverb of time , but a conjunction , that is wont to be used in the assumptions of arguments , and the sense is , [ but now ] that is , but for as much as the unbelieving husband is sanctified to the wife , that is , in respect of the use of the wife , your children are holy , that is , lawfully begotten and born ; but if it be granted the sanctification is understood of lawfull and chast use , ( which is necessarily to be yeelded ) and yet the uncleannesse and holinesse be understood of that which they call federall , then this will follow , that the children born of wives superadded to the first , incestuous , concubines and harlots are not within the covenant , neither to be circumcised nor baptized , whereas not only ishmael by abraham , but also many sons of jacob , the sons of judah , pharez and zarah by thamar , were circumcised ; nor doth custome or canon put such back children from baptism ; but in very deed , this cannot be the sense , for only holines , which i call matrimoniall , of the children , followeth from matrimoniall lawfull copulation , which is here asserted , and only uncleannesse opposite to legitimation , follows illegitimate , and polluted copulation , and of these alone there was doubt amongst the corinthian christians , and therfore the apostles resolution . nor yet , as beza inferres , if this sense be put , should the apostle draw an argument from civill laws , to pacifie conscience , but he using his apostolicall authority , resolves the doubts in this chapter , and teacheth , that according to gods law , and christs precept , the marriage is not dissolved by the infidelity of either yoak-fellow , but that they may lawfully dwell together , and couple , according to gods institution of marriage . as for that which beza saith , no man hath ever said truly , that marriage is holy between two unbelievers , and that their children are holy , sith their meats are unclean to them , as being to be sanctified by the word , and giving of thanks ; it is true , if we speak of the sanctification of the heart , but it is manifest from that which is before said , that the apostle speaks of the sanctification and sanctity , that is in chastity , and legitimation , and in respect of it beza grants the marriage of infidels not to be accounted before god for fornication ; for marriage is honourable among all , even unbelievers , and the bed undefiled , but whoremongers and adulerers god will judge , heb. 13. 4. but honour and holinesse sound the same , 1 thes. 4. 4. the argument from mat. 19. 15. mar. 10. 14. 16. luke 18. 15 , 16 , 17. may be formed in divers manners : first thus ; they are to be baptized , whom christ commands to be brought to him , being moved with indignation towards his disciples , that repelled them . but christ commands infants to be brought to him . ergo . that this argument may be examined , it is to be considered : 1. who they were that brought these children . 2. what little children they were that were brought . 3. upon what motives . 4. to what end . 5. what time . 6. in what place they brought them . 7. for what cause the apostles did repell them . 8. for what cause christ being angry with the apostles , com in many of these , we have scarce any thing beside conjectures , which we may follow , neither have i leisure or books to look into all things which commentators have discoursed concerning these heads . as for the first , it it is supposed that the bringers were either parents , or other believers , who at least wished well to the little children ; which is probable from the end for which they brought them , to wit , that he might blesse them , and pray for them , for this shewed faith and love . as for the second , it is probable they were children of jews , because this was done in the coasts of judea , mat. 19. 1. mar. 10. 1. but whether the parents of the children believed in christ or otherwise , is not manifest . as for the third , concerning the motive , there is little certain , whether it were upon the sight , or hearing of that which christ did , mat. 18. 2. or from a custome among the jews , of seeking the blessing of prophets and holy men , for their little ones , as rebecca for jacob , joseph for his sons ; or from the fame of things done upon the praiers of christ ; or an instinct from god , that occasion might be given of teaching the things that christ taught upon this matter ; or some other motive . as for the fourth , the end is expressed by matthew , that he might put on hands and pray ; by mark and luke , tha the might touch them , which tends to impart a blessing . as for the fifth , matthew points at the time , by the particle [ then ] and both mark and matthew , put it after the dissertation , with the pharisees concerning divorce , and the answer to the disciples exception , which mark testifies was made in the house ; luke puts it after the parable of the publican and the pharisee , but he is wont to relate things out of their right place . but what the holy spirit doth intimate , by noting the time precisely , i guesse not , unlesse perhaps he would have it noted , that an occasion was opportunely ministred , of amplifying the argument concerning making a mans self an eunuch for the kingdome of heaven , though this reason doth not very much like me . as for the sixth , the place is intimated , mat. 19. 1. mar. 10. 1. in the coasts of judea , beyond jordan , in matthew ; by the farther side of jordan , in mark ; about which it availeth not to our present purpose to inquire . as for the seventh , the reason of repelling , is not known , but by conjecture , it is probable this bringing of little children , was troublesom to them , either because it did interrupt christs speech about marriage , and fitness to the kingdom of heaven , or because they sought rest in the house , or because they did think this bringing would be in vain . as for the eighth , christ without doubt , was angry with the disciple , because they hindred the occasion of doing good to men , whereas christ went about doing good , act. 10. 38. and in this business the faith of the bringers was to be cherished , and the power of blessing in christ was to be manifested , & the excellent doctrine to be delivered , concerning little childrens being capable of the kingdome of heaven , of the quality of them who receive the kingdome of heaven ; but whether christ would that this fact should remain , as a perpetuall rule for baptizing the infants of believers , is yet a question . it seems , scarce probable it should be so . 1. because baptisme of infants , being meerly positive , so obscure and doubtfull an institution , is without example and reason . 2. because we find no practice or hint in scripture , which may expound this fact to this sense . 3. because , if he had given a command to the apostles of baptizing infants , he had rather said , bring the little children to me , then suffer them to be brought to me . 4. he had declared whose infants he would have baptized , and not have spoken so indefinitely , it is certain , before the command , mat. 28. 19 , 20. there is no precept extant , concerning baptizing gentiles , much lesse concerning baptizing the infants of the gentiles . 5. the words , suffer & forbid not , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , these little children , as beza reads , shew that christs words are meant only of those children . 6. if this fact pertain to baptisme , then we must say , that christ baptized , the contrary whereof is said , joh. 4. 2. as for that which is objected , that three euangelists rehearse this fact , that thence a perpetuall rule may be drawn , of bringing infants to christ by an outward ordinance , which is not done but by baptisme , it is weak : for , 1. three euangelists rehearse the bringing of the palsie man to christ , the accesse of the leprous person to christ , and many other things , from which yet no perpetuall rule is formed . 2. if any rule be hence to be formed , that is to be perpetually observed , this relation will serve more fitly to establish episcopall confirmation , by laying on hands , and praying , then presbyteriall baptisme . secondly , we must distinguish , concerning bringing to christ ; there is a bringing to christ , by locall admotion , there is another bringing to christ by spirituall instruction ; this bringing to christ , is the cause of baptisme , not the other : for many were brought by the command of christ , to christ , as the blind son of timaeus , and others , of whose baptisme , or conversion we reade not ; for not all that were corporally healed by christ , were also spiritually healed , as we are to say of the nine lepers . malchus and others . 3. the argument supposeth they may be baptized , whom christ commands to be brought , but neither is this true of spirituall bringing ; for not those whom he commands to be brought spiritually , are to be baptized , but those whom he hath brought ; as for that which is said , they are repelled from christ , that are repelled from baptisme , it is a light thing , for baptisme doth not bring men to christ , unlesse the persons be first in christ ; neither is therefore any man repelled from christ , because he is not baptized , but when he is kept back , being fit for baptism . to the argument therefore answer is made , by denying the major universally taken . secondly , the argument is thus formed : arg. those whom christ imbraced , laid his hands on , blessed , may be baptized ; but christ imbraced infants , &c. ergo . answ. i answer , this argument supposeth these acts of christ , to have been all one , as if he had baptized , but this is said without proof , in very deed , that act of blessing was more then baptisme , and yet it had not the same reason with baptisme ; it is manifest out of joh. 4. 2. that baptisme was an act of ministry , which christ did not exercise by himself , but his disciples , but that blessing was an act , by which he obtained some singular gift from god by prayers for those infants , upon whom he had laid his hands ; nor is this benefit said to be bestowed on them for the faith of their parents , but out of singular favour which christ bestowed upon many , as lazarus , with his sisters , john the apostle and others , therefore the major proposition is to be denied ; for there is no connexion between this act , which is extraordinary , and the act of ordinary ministery , which is to be fulfilled according to the lords prescription . the third argument is thus formed . arg. they may be baptized , whose is the kingdome of heaven ; but of infants is the kingdome of heaven ; ergo . answ. i answer , the major proposition is true , if it be understood of those whose is the kingdome of heaven , when it appears that the kingdome of heaven belongs to them , otherwise it is not true . secondly , it is not said in the text [ of infants is the kingdom of heaven ] but , of such is the kingdome of heaven ; and christ expounds what he means , mar. 10. 15. luke 18. 17. to wit , of them who in humility of mind , are like little children , as it is mat. 18. 3 , 4. but if [ of such ] be to be expounded , as beza would , annot. in mat. 19. 14. of these and the like , as above , 18. it is not proved from thence , that the kingdome of heaven pertains to all infants of believers , but to them whom he then blessed , and to those persons who either are so blessed , or are converted and humble as little children . whence it is answered ; first by denying the major , if it be expounded universally and unrestrainedly : secondly , by denying the minor , as it is put indefinitely , for the reasons above put . the argument from the place , act. 16. 15. 32. 33. act. 18. 8. 1 cor. 1. 16. is thus formed : if the apostle baptized whole housholds , then infants ; but the apostle baptized whole housholds , ergo . answ. this argument rests on a sleight conjecture , that there were infants in those houses , and that those infants were baptized , whereas the words of the text evince not these things , yea , those things which are said , acts 16. 32. he spake the word of the lord to him , and to all in his house ; and vers. 33. he rejoyced , believing god with all his house . act. 18. 8. crispus believed the lord with his whole house , do plainly prove , that under the name of the whole house , are understood those only that heard the word of god and believed . whence it is answered by denying the consequence of the major proposition . some other arguments occur , which make a number without strength . first , it is argued from generall promises , made to the godly and their seed , exod. 20. 6. psal. 112. 2 , &c. whence it is gathered , that god makes a difference betwixt the children of the godly and the wicked , that he promiseth blessing to those , not to these , therefore the children of the godly are to be baptized , not the other . answ. the promises recited , are first generall and indefinite ; secondly , for the most part concerning corporall good things ; thirdly , with the exception of free election ; fourthly , to be understood with the implyed condition of faith and repentance , and so they serve not to this purpose . secondly , from isai. 49. 22. it is foretold that gentiles should bring their sons in their arms , and their daughters on their shoulders , therfore the prophet foresaw in spirit , the baptisme of the little ones of the gentiles . answ. first , little ones might be brought for other ends then baptisme , as mat. 19. 15. secondly , i will use the words of francis junius in his annot. on the place , all these things are said allegorically , of the spirituall amplification of the kingdome of christ , as the prophets are wont , they are fulfilled in the perswasions in which the gentiles exhorted their children to imbrace christ . thirdly , from 1 cor. 10. 2. all our fathers were baptized , therefore also infants . i answer , first , if this verse prove that infants were baptized , the verses following will prove that they received the lords supper . 2. the sense is not that they were formally baptized , with the rite of baptisme , begun by john baptist , and ordained by christ ; but that by a like representation , the sea and the cloud signified salvation to them by christ as baptisme doth to us , and that they were in a like condition , as if they had been baptized . fourthly , from ephes. 5. 26. where it is said , that christ cleansed the church with the washing of water through the word , therefore infants either belong not to the church , and so are excluded from the benefit of christs death , or they are to be baptized . answ. if this argument be of force , the thief crucified with christ , and repenting on the crosse , infants , catechumeni , martyrs , and others , dying before baptisme , are excluded out of the church , and from the benefit of christs death ; we are therefore to say , that either the church is taken for the more famous part of the church , or that purification is to be understood of that , which is for the most part . fifthly , from 1 pet. 2. 9. believers are called a chosen generation , a holy nation , which things are said of the israelites , exo. 19. 5 , 6. therefore believers of the nations obtain the same birth-priviledges , which the israelites had , and therefore their children are within the covenant , and to be baptized as the children of the israelites were to be circumcised . answ. 1. if this argument proceed , it will follow , that there is some nationall-church among the gentiles , as of old among the jews , which is not to be granted , which i would have understood in this sense , there is now no such nationall-church , as amongst the israelites , so as that a person should be accounted a member of a church , in that he is an englishman , scot , dutchman , &c. in this speech i oppose not them which affirm the outward government of the church should be subject to nationall synods . 2. exod. 19. 5 , 6. god speaks not of a priviledge flowing from birth , but obedience . 3. the epistle was written to the dispersed jewes , and therefore the argument lies liable to exception , when it is drawn from that which is said of the jews , as if it were said of the gentiles . 4. but letting these things passe , the sense is , ye which believe , as it is vers. 7. whom god hath called out of darknesse , are a holy nation , whether jews or gentiles , by spirituall regeneration , as believers are called a family or kindred , ephes. 3. 15. the houshold of faith , gal. 6. 10. the house of god , 1 tim. 3. 15. a people , 1 pet. 2. 10. wherefore in this family , kindred , house , people , are only believers , whom not carnall birth , but spirituall causeth to be reckoned in that number . sixthly , the church of god fails not , but we must say , the church of god hath failed , if baptisme of infants be not lawfull , ergo . answ . 1. the church of god may consist without baptisme , as in the crucified converted thief , &c. secondly , neither perhaps , is it necessary to be said , that the baptisme of infants , because not lawfull , is therefore nall . thirdly , there was in the church baptisme of persons grown , in all ages . ludov. vives in his comment . upon aug. de civit. dei . lib. 1. cap. 27. hath these words , no man of old was brought unto * the place of holy baptisme unlesse he were of grown age already , and when the same person knew what that mysticall water meant , and desired to be washed in it , and that more then once , an image of which thing we see yet , in our baptisme of infants ; for as yet the infant , though born the same day , or the day before , is asked , whether he would be baptized , and that thrice ; for whom the sureties answer , that he would . i hear in some cities in italy , that the old custome , for a great part is yet preserved . seventhly , heb. 6. 2. the apostle speaks of the doctrine of baptismes , and laying on of hands ; now this is not likely to be understood of laying on of hands in healing sick persons , or bestowing the holy ghost , for these were extraordinary or miraculous , and therefore not to be put in the number of the principles of the oracles of god , the foundation , milk for babes , nor of imposition of hands for ordination to special function in the church , for that , though ordinary , yet not likely to be put among the principles , the foundation , milk for babes , therefore it remains , that it was the laying on of hands on children formerly baptized in infancy , which though corruptly made a sacrament by papists , and superstitiously abused , yet being freed from the abuse were very usefull , as being an apostolicall ordinance , from this text , and manifests that there was infant-baptisme in the apostles dayes , which is confirmed , because it is coupled with baptisme , and therefore seems to be a consequent upon it . answ. 1. there is great incertainty , what this imposition of hands mentioned , heb. 6. 2. served for , the reason to prove that it could not be either for healing , or giving the holy ghost , because they were miraculous or extraordinary , is not cogent ; for though they were by more then ordinary power , yet were they frequent in those times , and might well be put among the elements to be in those days first learned : nor is the reason cogent to prove it could not be the imposition of hands in ordination , for speciall function in the church ; for it is more likely that it should be meant , which it is certain was still in use , and to continue to be used , and therefore it was needfull to be taught younglings , as well as the doctrine of baptismes : then laying on of hands for confirmation of baptisme , of which there is no certainty ( though pretended examples ) in scripture , be brought to give some colour to it ; nor is imposition of hands in ordination unfitly coupled to baptisme , both being ordinances for initiation , the one into the pro 2. but if it were supposed that this imposition of hands , meant heb. 6. 2. were on the baptized ; yet this proves not the baptisme of infants in the apostles dayes , unlesse it could be proved that it was used after the baptisme of infants only , for a confirmation either of the baptisme , or baptized . or the contrary , it is apparent out of tertul. de corona militis , c. 3. that in the primitive times the baptisied did make his confession at baptisme , sub manu antistitis , that is , the minister laying hands on him . and to save labour in reciting testimonies , chamier may be seen , who in his pans . catholica , tom. 4. l. 4. c. 11. sec . 14. at large proves out of the ancients , that the imposition of hands , which after was made a distinct sacrament , called confirmation , was either a part or appendix of baptisme : and many passages he cites to shew , that it was when the baptized was to confesse the faith , and to renounce satan : and if hierom , tom . 2. in his dialogue against the luciferians , do assert that use of imposition of hands from scripture , yet he alleadgeth not heb. 6. 2. for it , but the examples of giving the holy ghost by laying on of hands , in the acts of the apostles . the second argument followeth : that which agreeth not with the lords institution of baptisme , that is deservedly doubtfull . but the rite of infant-baptisme agrees not with the lords institution of baptisme , ergo . the major is proved , because institution is the rule of exhibiting worship to god . the minor is proved from the words of insti●ution , mat. 28. 19. going therefore , disciple ye all nations , baptizing them . whence i gather thus : that rite agrees not with the lords institution of baptisme , according to which they are baptized , whom the lord appointed not to be baptized . but after the rite of infant-baptisme , they are baptized whom the lord appointed not to be baptized , ergo . the major is manifest of it self . the minor is proved : the lord appointed not infants to be baptized , ergo . the antecedent is proved ; those , and no other , the lord appointed to be baptized , who have been made disciples . but this cannot be said of infants . ergo . the argument is confirmed from john 4. 2. where it is said that jesus made more disciples , then , that he baptized : first it is said that he made disciples , then baptized . some one perhaps will say that baptisme of infants is elsewhere instituted , although not here . to which is answered , let he that can , bring forth that institution , and the doubt will be loosed . but infants may be disciples , for they may be sanctified by the spirit ? answ. it is true , infants may be sanctified by the spirit of god , purged by the blood of christ , saved by the grace of god , my minde abhorrs from the doctrine of them that assert , that infants not baptized , necessarily perish , or are deprived of the kingdome of god , nor do i doubt , but that the elect infants dying in infancy are sanctified , yea if it should be made known to us that they are sanctified , i should not doubt that they are to be baptized , remembring the saying of peter , act. 10. 47. can any man forbid water , that these should not be baptized , who have received the holy ghost as we ? then you will say [ make disciples ] in that place , may be so expounded , as that it may include infants ? answ. it follows not ; but this only follows , that in ease extraordinary , we may depart from the ordinary rule : but the ordinary rule is , make disciples , that is , by preaching the gospell , make disciples , as appears from mark . 16. 15. and baptize them , to wit , whom you have made disciples , and in the ordinary course of ministry , we must follow the ordinary rule . perhaps some one will except , that christ teacheth that such disciples should be baptized , but that the speech is not exclusive . refut . but it is meet he remember , who shall thus except , if institution be the rule of worship , it is necessary that he that shall administer the worship , binde himself to the rule , otherwise he will devise will-worship , and arrogate the lords authority to himself : surely the apostle in the businesse of the lords supper , insinuates this , when being about to correct the aberrations of the corinthians , concerning the lords supper he brings forth these words , 1 cor. 11. 23. for i have received of the lord , that which i also have delivered unto you . besides as christ mat. 19. 4. 8. argues from the institution of marriage , against divorce for a light cause , and polygamie , because it is said , two , not more then two shall be one flesh ; so in like manner it may be here argued , christ said baptizing them , and not others , therefore these and not others are to be baptized . but as for him who gathers from this place , infants are to be baptized , because christ commands all nations to be baptized , verily he is faulty . 1. in casting away that restriction that christ hath put . 2. by determining that all men whatsoever are to be baptized , so that this is not a priviledge of believers and their children , but common with them , to all infidels and their children . and in very deed , however assertors of infant-baptisme , crack of a priviledge of believers and their offespring , not only the usuall practise of baptising any little children offered , but also sayings prove , that men have gone far , not only from christs institution , but also from the principles , upon which , men at this day are busie to establish infant-baptisme . i shall prove this by some instances . in the 59. epistle of cyprian to fidus , from which augustine is wont in his disputations against the pelagians , to take his proof for infant-baptisme , and to which writers attribute much , although that i may say no worse , without cause , this reason is put , why it was not assented to bishop fidus , who thought that an infant was not to be baptized , afore the eighth day , according to the law of ancient circumcision , we all rather judged , that the mercy and grace of god is to be denied to none , that is born of men . by the answer of augustine to bonifacius , tom. 2. epist. 23. enquiring concerning the truth of sureties , in affirming the unknowne faith of little ones , and promising for them , it will appeare to the reader , that the baptisme of any little ones offered to baptisme , is defended by him , although they were not brought , that they might be regenerated to eternall life , by spirituall grace , but because they thinke by this remedy ( i use the words of augustine ) to retain or receive temporall health : john gerhard , loc. theolog. tom. 4. de cap. 7. sect. 4. defends the practise of the ancients baptizing the children of unbeleevers : and the words of mr. samuell rutherford , scot , in his booke lately put forth in the english tongue , intituled a peaceable and temperate plea , c. 12. arg. 7. seems to me to propend too much to this opinion , the words are these , if then the jewes in pauls time were holy by covenant , howbeit for the present the sons were branches broken off , for unbelief , much more seeing god hath chosen the race and nation of the gentiles , and is become a god to us and to our seed , the seed must be holy , with holinesse of the chosen nation , and holinesse externall of the covenant , notwithstanding the father and mother were as wicked as the jews , who slow the lord of glory . and the grave confutation of brownists , by rathband , part. 3. pag. 50. fourthly , children may be lawfully admitted to baptisme , though both their parents be profane , if those who are instead of parents to them do require baptisme for them , and give their promise to the church for their religious education , seeing they may lawfully be accounted within gods covenant , if any of their ancestors in any generation were faithfull . exod. 20. 5. lastly , if this argument be not of force , christ commandeth first to disciple , and then to baptize those that are discipuled ; to exclude infants from baptisme ; neither will the argument be of force , from 1 cor. 11. 28. let a man examine himself , and so let him eat , to exclude infants from the lords supper , for by the like clusion this argument may be rejected by saying , that the speech of the apostle is not exclusive , and is to be understood of receiving the lords supper by persons grown only , yea , verily , neither will the argument be of force from the institution of the supper , mat. 26. 26 , 27. therefore only believers are to be admitted to the lords supper . if any reply . but the apostle 1 cor. 10. & 11. hath declared , that the institution is exclusive , the same may be said of the institution of baptism , from the following argument . the third argument is taken from the practise of the apostles and john baptist , which is the best interpreter of our lords institution , from whence the argument is thus formed : that tenet and practise , which being put : baptisme cannot be administred as john baptist and the apostles did administer it , agrees not with the practise of john baptist and the apostles . but the tenet and practise of infant-baptisme being put ; baptism cannot be administred , as john baptist and the apostles administred it , ergo . the major is of it self manifest . the minor is proved ; before the baptisme of john even the jews did confesse sins , the apostles before baptisme did require shews of faith and repentance , but this cannot be done in the baptisme of infants : the major is proved by looking on these places , mat. 3. 6. luk. 3. 10. act. 2. 38. act. 8. 12 , 13. and ver. 37. when the eunuch had said to philip , what letteth me to be baptized ? philip answered , if thou believest with thy whole heart thou maist ; he implies the defect of faith to be an impediment of baptisme , act. 9. 18. act. 20. 47. act. 11. 17. 18. act. 16. 15 , 31 , 32 , 33. act. 18. 8. act. 19. 5. act. 22. 16. this argument is confirmed , for if it be rightly argued from 1 cor. 11. 28 that the lords supper is not to be granted to infants , because self-examination is pre-required , by like reason we may say baptisme is not to be yeelded to infants , because repentance and faith are pre-required , act. 2. 38. act. 8. 37. and that of those who are descended from abraham , and to whom the promise was . the fourth argument is taken from the practise of the next age after the apostles . that tenet and practise is doubtfull of which it cannot be proved that it was in force or use , in the next age after the apostles . but it cannot be proved that the tenet or practise of infant-baptisme was in force or use in the age next after the apostles , ergo . the major is of it self manifest . the minor is proved by the testimony of lodovicus vives above recited , to which vossius in thesibus historico theologicis , of infant-baptisme , joynes the testimony of vvalafridus strabo , and by the examining of places brought to that purpose , and by the continuation of questions propounded to the baptized in ages following , and other tokens from councils and ecclesiasticall writers , which in historicall businesse are wont to beget credit . the words of walafridus strabo , who lived about the year 840. in his book de rebus ecclesiasticis , chap. 26. are these , we are also to note , that in the first times the grace of baptisme was wont only to be given to them , who by integrity both of body and minde were already come to this , that they could know and understand what profit is to be obtained in baptisme , what is to be confessed and believed , what lastly , is to be observed of them that are born again in christ . the fifth argument : that which in succeeding ages , in which it was in use , was in force , 1. as a tradition not written ; 2. out of imitation of jewish circumcision ; 3. without universall practise ; 4. together with the error of giving infants the lords supper , and many other humane inventions , under the name of apostolicall traditions ; that is deservedly doubtfull . but in some ages after the first from the apostles , the tenet and practise of infant-baptisme was in use , 1. as a tradition not written , as appears from origen , hom. on rom. 6. of which book neverthelesse let me add the censure of erasmus on the homilies of origen upon leviticus , but he that reads this work , and the enarration of the epistle to the romans is uncertain whether he read origen or ruffinus . and the testimony fetched from these books for infant-baptisme , is so much the more to be suspected , because augustine , hierom , &c. rely ( so far as yet is manifest to me ) on no other testimony , then of cyprian and his fellow-bishops in the councel , of which mention is made epist. 59. ad fidum . secondly , out of imitation of jewish circumcision , as the doubt of fidus , in the 59. epistle of cyprian to fidus , intimates , though there were also other reasons of infant-baptisme ; as the opinion of the necessity of baptisme to salvation , and the greedinesse to increase the number of christians , and perhaps the imitation of heathenish lustration of little ones ; and some other . thirdly , without universall practise : for it is manifest that constantine , although born of helena his mother , a christian , was not baptized till aged , as eusebius in the life of constantine written by him . the same is manifest from the book of confessions of augustine , concerning augustine hmself , whose mother monica was a christian . the things which may be drawn out of theodoret , augustine , and others , concerning theodosius , alipius , adeodatus , and many others ( although my books , and notes out of them are wanting to me , by reason of the injury of the times ) unlesse i be deceived will evince that ( though in the churches of those times , little ones were baptized , yet ) many were not baptized , whose baptism its likely the church would sooner have dispatched , if the opinion of baptism that now obtains , had then obtained . fourthly , together with the error of giving the lords supper to infants , as is manifest out of the book of cyprian de lapsis , and others . and that many other inventions of men under the name of apostolicall tradition , out of a wrong liking of judaisme , did then prevaile , as the paschall solemnity , &c. is so obvious to him that reads fathers and ecclesiasticall writers , that no man will need proofe , ergo . and in very deed , as of old , because the rite of infant-baptisme seemed to be of so great moment against the pelagian heresie , and for the authority of the councell under cyprian , the councel of milevis , augustine , hierom , and others , rather then from any solid argument out of scripture , in former ages , infant-baptisme prevailed ; so in this last age , some modern men seem to imbrace this tenet of infant-baptism , out of horror of mind , lest they should go headlong into the pernicious errors of former anabaptists , and their mad furies , or lest they should seem to desert the leading men of the reformed churches , or move troubles in the church ; rather then from perspicuous foundation in the scriptures . which they will think that i have not said as one that dreams , who shall read what robert lord brook hath in the end of his treatise concerning episcopacie , daniel rogers in his treatise of baptisme , and others elswhere . the sixth argument follows : that which hath occasioned many humane inventions , partly by which infant-baptisme it self may be under-propped , partly the defect in the policy of the church , which in very deed is to be supplied by the lawfull use of baptisme , of that it is deservedly doubtfull whether it be not in it self weak and insufficient for its proper work . but the matter is so in the businesse of infant-baptisme , ergo . the minor is proved by instances : they are , 1. the use of sureties in baptisme , which is an humane invention , for a shadowy supplement , and i had almost said sporting , of that profession of faith which at first was made by the baptized in his own person . 2. episcopall confirmation , in which the bishop layes hands or anoints the catechized , that baptisme , or the baptized may be confirmed , and they made capable of the lords supper . 3. the reformed union , by examination , confession , subscription , of the received doctrine in the church , before the communion of the eucharist , of which parker of eccles. policie , l. 3. c. 16. 4. the church-covenant , as they call it , afore the admission of members into church-fellowship , of which the new-england elders in the little book in english , called church-covenant , which in very deed are devised to supply the place of baptisme ; for by baptisme , according to christs institution , a person is exhibited a member of christ and the church , 1 cor. 12. 13. gal. 3. 27. ephes. 4. 5. the seventh argument : that which hath occasioned many errors , that is deservedly doubtfull , whether it be right . but the practise of infant-baptisme hath occasioned either the birth or fostering of many errors , ergo . it is proved by instances : 1. that baptisme conferres grace by the work done . 2. that baptisme is regeneration . 3. that infants dying , are saved by the faith of their parents , faith of sureties , of the church receiving into her lap : which is to be ascribed alone to the grace of god by christ . 4. that some regenerate persons may utterly fall from grace . the eighth argument : that which hath caused many abuses and faults in discipline , and divine worship , and conversation of men , that is deservedly doubtfull . but infant-baptisme is such , ergo . it is proved by enumeration . 1. private baptisme . 2. baptisme by women . 3. baptisme of infants not yet brought into light . 4. baptisme of infants of uncertain progeny , whom we call children of the earth and world . 5. they are baptized in the name of the lord , who know not the lord , nor have ever consented , or perhaps will consent to the confession of the name of our lord . 6. it hath brought in the admission of ignorant and profane men into the communion of the church , and to the lords supper : for who can deny rightly , the right of the church to the baptized ? 7. it perverts the order of discipline , that first a man be baptized and after among the catechized . 8. the sacrament of baptisme is turned into a meer ceremony , yea into a profane meeting to feast together . 9. men forget baptisme , as if they were never baptized , so that it hath the force of a carnall rite , not of a spirituall institution . 10. it takes away , or at least diminisheth zoale , and industry in knowing the gospel . the ninth argument . that is deservedly doubtfull , that yeeldeth occasion to many unnecessary disputes , f●stering only contention , and which cannot be determined by any certain rule . but the tenet or rite of infant-baptisme is such , ergo . it is proved by instances . 1. of baptizing the infants of excommunicated persons . 2. of baptizing the infants of apostates . 3. of baptizing the infants of such parents as are not members in a gathered church . 4. of baptizing the infants of those , whose ancestors were believers , the next parents remaining in unbelief ; these things shew that men have departed from the rule , when they know not where to stay . the tenth reason of doubting is , that in the midst of the darknesse under the papacythe same men opposed infant-baptisme , who opposed invocation of saints , prayer for the dead , adoration of the crosse , and such like ; this is manifest out of the 66. sermon of bernard , on the canticles , where of the heretiques ( as he cals them ) who he said boasted themselves to be successors of the apostles , and name themselves apostolique , he hath these words , they deride us , because we baptize infants , because we pray for the dead , because we ask the suffrages of the saints , and in his 140. epistle to hildefonsus , earl of saint giles , he complains of henricus the heretique , formerly a monke , that he tooke away holy-dayes , sacraments , churches , priests , that the life of christ is stopped to the little ones of christians , while the grace of baptisme is denied , and they are not suffered to draw neer to salvation . from the epistle of peter abbat . cluniacensis , to three bishops of france , against peter de bruis , and henricus , holding errors , digested into five heads . 1. that little ones are not to be baptized . 2. that churches or altars ought not to be made . 3. that the crosse of our lord is not to be adored or worshipped , but rather to be broken and trodden under feet . 4. that the masse is nothing , nor ought to be celebrated . 5. that the good deeds of the living , nothing profit the dead ; that we are not to chaunt to god . he saith , that the heresie of the petrobrusians was received in the cities of gallia narbonensis . and from lucas osiander his epitome of the ecclesiasticall history , cent. 13. l. 1. c. 4. at the year 1207. where he accuseth the albigenses as consenting with the anabaptists . to which i adde , that in the ages neer the apostles , tertullian and gregory nazianzen disswade the baptisme of infants , unlesse the danger of death happen . the words of tertullian are in his book of baptisme , c. 18. therefore for the condition and disposition , also age of each person , the delaying of baptisme is more profitable : yet chiefly about little ones ; for what need that the sureties be also cast on danger , who themselves may by mortality be wanting to their promises , and be deceived by the comming forth of an evill disposition . the lord saith indeed , do not prohibite them to come to me ; let them come when they are grown , let them come when they learn , let them be taught when they come , let them be made christians when they can know christ . why doth innocent age hasten to the remission of sinnes ? shall it be done more warily in things secular , that to whom earthly substance is not committed , divine should ? let them know how to ask safety , that thou maist know to give to him that asketh . gregory nazianzen , in his 40. oration of holy baptisme : for which we are to use all diligence , that we misse not the common grace . some one will say , let these things be concerning them that seek baptisme : but what may you say concerning them that are yet babes , and neither perceive losse , nor grace ? shall we also baptize them ? yes by all means , if any danger urge ; for it is better that they be sanctified without perceiving it , then to go away unsealed or unaccomplished . and the reason of this , to us , is circumcision on the eighth day , being a certain typical seal , & offered to them that had not yet the use of reason ; as also the anointing of the posts , which by things without feeling preserved the first born . but for others , i give my opinion that they stay three yeares , or a little within this , or beyond it , when they may be able to heare and answer some mysticall points , if they cannot understand perfectly , yet being thus stamped , they shall sanctifie both soules and bodies with the great mystery of consecration . the eleventh reason of doubting , is , because the assertors of infant-baptisme little agree among themselves , upon what foundation they may build infant-baptisme . cyprian and others of the ancients draw it from the universality of divine grace , and the necessity of baptisme to salvation . augustine , bernard , and others , bring the faith of the church as the reason of baptizing infants : others , among whom is the catechisme in the english liturgie , put as the reason of infant-baptisme , the promise of the sureties , in the place of the faith and repentance of the baptized . the lutherans , the faith of the infant ; others , the holinesse of a believing nation ; others , the faith of the next parent ; others , the faith of the next parent in covenant in a gathered church . this difference of the maintainers of infant-baptism , deservedly causeth doubt concerning the thing it self . the last , and that a weighty reason of doubting is , because infant-baptisme seemes to take away one , perhaps the primary end of baptism ; for many things argue that it was one end of baptism , that it should be a signe that the baptized shews himself a disciple , and confesseth the faith in which he hath been instructed . 1. the requiring of confession by john baptist and the apostles , was wont to be before baptisme , luk. 3. 10. act. 8. 35. act. 16. 31. 2. the frequent manner of speaking in the new testament , which puts baptism for doctrine , act. 10. 37. act. 19. 3. shews this . beza in his annot. on act. 19. 3. the answer is most apposite , in which they signifie that they professed in baptism the doctrine propounded by john , and confirmed by use of baptisme with which they had been baptized , whereby they had acknowledged christ but very slenderly . 3. the form of christs institution , mat. 28. 19. compared with the phrase as it is used 1 cor. 1. 13. or , were you baptized into the name of paul ? implies the same . on which place beza , the third reason is taken from the form and end of baptisme , in which we give our name to christ , being called upon , with the father and holy spirit . 4. that which is said , joh. 4. 2. he made and baptized more disciples . and mat. 28. 19. going , make disciples in all nations , baptizing them ; intimate this . and if , as some affirme , baptism was in use with the jews , in the initiating of proselytes into the profession of judaisme ; this opinion is the more confirmed . but in infant-baptisme the matter is so carried , that baptisme serves to confirm a benefit , not to signifie a profession made : and so one , perhaps the chief end of baptisme is voyded . and here i think it is to be minded , that the usuall description of a sacrament , and such as are like to it , that it is a visible signe of invisible grace ; hath occasioned the misunderstanding of both sacraments , as if they signed a divine benefit , not our duty , to which in the first place the institution had respect . it seems to some , that infant-baptisme should be good , because the devil requires witches to renounce it . which reason , if ought worth , might as well prove baptisme of any infants , baptisme by a midwife , good ; because these the devil requires them to renounce , as well that which is of the infants of believers , by a lawfull minister . but the true reason why he requires the baptisme of witches to be renounced by them , is not because the baptisme is good in respect of the administration of it , but because the faith mentioned in the form of baptisme , is good ; and they that renounce not their baptisme , do shew their adherence to that faith in some sort , which cannot stand with an explicite covenant with the devil . nor is the assuming of baptisme in ripe yeares by those who were washed in infancy , a renouncing of baptisme , as some in their grosse ignorance conceit ; but indeed a firmer avouching of baptisme according to christs mind . this more likely might , be inferred from the devils practise in requiring . witches to renounce their baptisme ; that the profession of faith is the main businesse in baptisme , which should be before baptisme , if it were rightly administred after the first pattern . finis . notes, typically marginal, from the original text notes for div a94741e-3500 §. 1. the first argument for infant-baptisme , examined from the interest in the promise , gen. 17. 7. §. 2. the second argument for infant baptisme from the succession of baptisme to circumcision , examined . §. 3. the third argument from the parity of grace in the new testament to that in the old examined . §. 4. the argument from act. 2. 38 , 39. for infant-baptisme examined . §. 5. the argument from 1 cor. 7. 14. for infant-baptisme , examined . mat. 17. 12. acts 7. 44. §. 6. the arguments from mat. 19. 15. for infant-baptisme exmined . §. 7. the argument from acts 15. 16. &c. for infant-baptisme examined . §. 8. the argument from generall promises for infant-baptisme examined . § 9. the argument from isa. 49. 22. for infant-baptisme examined . §. 10. the argument from 1 cor. 10. 2. for infant-baptisme ex §. 11. the argument from eph. 5. 26. for infant-baptisme examined . §. 12. the argument from 1 pet. 2. 9. for infant-baptisme examined . §. 13. the argument churches failing , if infant-baptisme be not lawfull examined . * sacro baptisterio admovebatur . §. 14. the argument from heb. 6 2. for infant-baptisme examined . arg. 2. §. 15. the argument from the institution of christ , mat. 28. 19. against infant-baptisme , confirmed . arg. 3. § 16. the argument from john baptist and the apostles practise against insant-baptism confirmed . arg. 4. §. 17. the argument from the practise in the age next the apostles against infant-baptism confirmed . arg. 4. §. 17. the argument from the wrong originall of infant-baptism , confirmed against it . arg. 6. §. 19. the argument against infant-baptisme , from humane inventions occasioned by it confirmed . arg. 7. §. 21. the argument against infant-baptism , from the errors occasioned by it , confirmed . arg. 8. §. 20. the argument against infant-baptism , from many abuses caused by it , confirmed . arg. 9. §. 22. the argument from unnecessary disputes caused by it against infant-baptisme , confirmed . arg. 10. § 23. the argument against infant-baptism from the opposition to it in the middest of popery , confirmed . arg. 11. §. 24 the argument against infant-baptism , from assertors difference about the ground of it , confirmed . arg. 12. an addition to the apology for the two treatises concerning infant-baptisme, published december 15, 1645 in which the author is vindicated from 21 unjust criminations in the 92 page of the book of mr. robert baille, minister of glasgow, intituled anabaptisme and sundry materiall points concerning the covenant, infants-interest in it, and baptisme by it, baptism by an unbaptized person, dipping, erastianism and church-government, are argued, in a letter, now enlarged, sent in september 1647, to him / by john tombes . .. tombes, john, 1603?-1676. this text is an enriched version of the tcp digital transcription a62859 of text r11324 in the english short title catalog (wing t1794). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 112 kb of xml-encoded text transcribed from 24 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a62859 wing t1794 estc r11324 11822900 ocm 11822900 49607 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a62859) transcribed from: (early english books online ; image set 49607) images scanned from microfilm: (early english books, 1641-1700 ; 553:16) an addition to the apology for the two treatises concerning infant-baptisme, published december 15, 1645 in which the author is vindicated from 21 unjust criminations in the 92 page of the book of mr. robert baille, minister of glasgow, intituled anabaptisme and sundry materiall points concerning the covenant, infants-interest in it, and baptisme by it, baptism by an unbaptized person, dipping, erastianism and church-government, are argued, in a letter, now enlarged, sent in september 1647, to him / by john tombes . .. tombes, john, 1603?-1676. [8], 38 p. printed by hen. hills for hen. crips, and lodowick lloid ..., t. brewster, and g. moule ..., london : 1652. reproduction of original in bodleian library. eng baillie, robert, 1599-1662. -anabaptisme. tombes, john, 1603?-1676. -apology or pleas for the two treatises concerning infant baptisme. infant baptism -early works to 1800. a62859 r11324 (wing t1794). civilwar no an addition to the apology for the two treatises concerning infant-baptisme, published december 15. 1645. in which the author is vindicated tombes, john 1652 20461 167 150 0 0 0 0 155 f the rate of 155 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2004-11 tcp assigned for keying and markup 2004-11 aptara keyed and coded from proquest page images 2004-12 john latta sampled and proofread 2004-12 john latta text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion an addition to the apology for the two treatises concerning infant-baptisme , published december 15. 1645. in which the author is vindicated from 21. unjust criminations in the 92. page of the book of mr. robert baillie minister of glasgow , intituled anabaptisme . and sundry materiall points concerning the covenant , infants-interest in it , and baptisme by it , baptism by an unbaptized person , dipping , erastianism and church-government , are argued , in a letter ( now enlarged ) sent in september 1647. to him , by john tombes . b. d. london , printed by hen. hills for hen. crips , and lodowick lloid , in popes-head alley , t. brewster , and g. moule at the three bibles at the west end of pauls 1652. errata . epist. dedic. edius reade edingh . page 2. line 23. visible r. invisible , p. 3. l. penul . needlesly r. heedlesly , p. 4 l. 18. obhorrency r. abhorrency , p. 5. l. 7. we r. he l. 8 know r. knew , p. 6 ▪ l. 11 examination r. crimination , p. 9. l. 20. divert r. derive , p. 10. in margin all in r. allin , p. 11. l. 10. baptizeter r. baptizetur , p. 12. l. 22 considerately r. considerate , p. 13. l. 4. desire r. devise , p. 18. l. 6. credible r. incredible . l 26. it sufficient r. insufficient , l. 33. right r. rite , p. 25. l. 3. r. nor mr. p. 28. margin design . r. de syn. p. 29. l. 32. all r. ill , p. 32. l 23. a r. no , p. 33. l. 4. refers r. reserves , p. 34 l. 19. scoffical r. scoptical , p. 36. l. 8. no type . r. no less to the right honourable bulstrode whitlock serjeant at law , john lisle esq richard keble serjeant at law , lords commissioners of the great seal of england ; major generall thomas harrison ; edmund prideaux esq atturney general for the state . out of a love to truth , and respect to my engagement by solemn covenant i framed , and out of desire to prevent ( if possible ) the oppression of men , for holding a truth , i printed ( some years since ) two treatises and an append●x to them , and after that an apology for them , with a postscript ; which were presented to some of your hands by me . finding that great hatred is against such as dissent from the assemblies determinations , specially in the two points of baptism , & discipline , ( which this writing treats of ; ) and those that shelter them from violence ; and that a great part of the quarrel between england and scotland is , for not establishing presbyterial government , with rigour , which is thus expressed in the scottish assemblies reply to the 〈◊〉 declaration , edius . 22. julii 1650. sess. 17. that jesus christ be lord over his own house , and that his ministers keep courts and exercise jurisdiction and discipline , and all the censures of the kirk from the lowest to the highest , in his name only , against all that depart from and do oppose the truth ; or that walk loosely as doth not become the gospell : and hoping this writing to one of the chief presbyterians in scotland ▪ may contribute something to discover the unreasonablenesse of their violent proceedings in their way ; and some truths , not commonly discerned ; i have yielded to the publishing thereof , in this sad time of a bloody warre , raised much from the forementioned hatred . such as it is , i humbly present to your honours , in testimony of my thankfulnesse for the favour and pitty to me , vouchsafed by some of your honors in conferring on me , & others in being eminently instrumental in the quiet settling of me in this place ; in which , after plunderings , and many tossings up and down , i have had some abiding : wherein i still endeavour to be serviceable to the publique , and to acquit my self your honours humble and devoted servant , john tombes . ledbury-hospitall in herefordshire sept. 4. 1650. to the reverend the moderator and commissioners in the next nationall assembly of the church of scotland , or the next provincial assembly unto which glasgow in the kingdome of scotland belongs ; the complaint of john tombes presbyter , humbly sheweth , that in pursuance of the solemne covenant taken by me to endeavour reformation in gods worship , according●● the word of god ; i published two treatises about infant-baptisme at london december 15. 1645. and an apology for them in august 1646 . ●●d that in the year 1647. a book intituled anabaptisme was published at london , by robert bayly minister of glasgow : wherein i was wronged by many grievous false accusations : concerning which i have ( as near as i could , ) followed the rule of christ ma● . 18. 15 , 16 , 17. as may be perceived by the close of the letter to mr. bayly himself : for after i had advertised him by mr. henry s●●dd●r , of the injury he had done me , i wrote to him july 22. 1647. which letter was delivered to mr. samuel rutherford sept. 17. 1647. with directions how to send back . and in the year 1649. i wrote a letter to mr. rutherford , to certify me what became of my writing delivered to him ? with desire to know what mr. bayly would do to right me ; yet after so long waiting , i find no remorse or righting of me made by the said mr. robert bayly : and therefore i do devolve the matter into your hands , being taken for the church , to which such complaints should be made , according to the rule mat. 18. 17. and do expect to have right done by you to him and me , as to a fellow-christian , — presbyter , — and covenanter with you , as is meet in such a cause concerning the truth of god , and innocency of your brother . and forasmuch as the charge against him and proof may be evidently seen in this letter to him , and his and my writings , ( which [ if you please to take notice of , ] you may easily come by ; ) i presume you will not expect my personal appearance before you to pursue this complaint : but of your selves examine the matter , as i conceive the rule of christ binds you ; besides the engagements towards a fellow-covenanter in the sixth article of the sol●mne league and covenant : and permit your fellow-servant to attend the work of christ , in the place where he is seated ; who shall pray for your welfare ; and continue your brother and fellow-servant in christ , john tombes . london sept. 24. 1650. to the reverend , mr. samuel rutherfurd professor at st. andrews in scotland . sir , anno 1647. was delivered to you a letter of mine to mr. robert bayly of glasgow your fellow-commissioner , which you undertook as i am told to send to him , and not hearing any thing from mr. bayly in answer to it , anno 1649. i sent a letter to you to i●treate a word from you , what became of that letter with directions to what place in london your letter might be sent for me ; of which likewise i have heard nothing . forasmuch as without publishing something a blot indelible may lie on me and ( which is more ) on the truth i assert for my sake , and that in after ages when mr. bayly's book shall be read , and those false criminations found therein without any vindication of mine , and i perceive by experience that such false reports as have been vented in mr. edwards his gangr●n● ( upon whose credit honorius reggius hath blazed them in a latin writing ) and in mr. bayly's disswasives have made many men undeservedly odious , and such reports vented in pulpits upon their credit have been the bellowes that did blow the fire of warre , which hath to the rejoicing of malignants and grief of godly persons wasted your and our countrey , and mr. cotton of n. e. thought meet to print an apology for himself and the churches there to vindecate himself from mr. bayly's aspersions in one part of his disswasive , i have thought it necessary to vindicate my self in this , and have sent it to you , being one that i conceive cordially affected with the breaches that are among the godly & studious of truth and peace , that you may impart this as you may opportunely to some synod in your countrey , and indeavour , as conscience and covenant i think bind you , in the most prudent way you can to take of the injury of mr bayly ; and which is the chief thing i aim at and humbly desire , that there may be some course taken effectually to prevent such injurious misrepresentations of mens tenents , and practises in pulpits and presses , that so ( if the lord shall vouchsafe such a mercy ) dissenters at last may in a calme and amicable way debate differences to the healing of our breaches : which is the prayer and aime of lemster in herefordshire decem. 4. 1651. your fellow-servant and brother in christ , john tombes . the contents . sect. 1. of the first crimination , that i spoile all infants of all interest in the covenant of grace . sect. 2. of the second crimination , that i make circumcision to the jewes a seale only of earthly and temporall priviledges . sect. 3. of the third crimination , that i 〈◊〉 the jewish infants all right to the new covenant , 〈◊〉 they become ●●●tuall believers , from whence occasion is taken to shew the insufficiency of mr. gerees shift in expounding the words of the directory [ the promise is made to believers and their seed , ] and the insufficiency of mr. marshals proof , of connexion between the seal and the covenant , from gods institution ; and mr. bailies from the nature of the terms . sect. 4. of the fourth crimination , that i give a power to unbaptized persons to baptize others . sect. 5. of the fifth crimination , that i make apologies for the worst of the anabaptists . sect. 6. of the sixth crimination , inveighing against the first reformers . sect. 7. of the seventh crimination , inveighing against the assembly at westminster . sect. 8. of the eighth crimination , inveighing against the church of scotland . sect. 9. of the nineth crimination , inveighing against mr. marshall . sect. 10. of the tenth crimination , of inveighing against mr. thomas goodwin . sect. 11. of the eleventh crimination , of invectives against others . sect. 12. of the twelfth crimination , that i esteem baptisme an unnessary rite . sect. 13. of the thirteenth crimination , that i am carel●sse of my own baptism . sect. 14. of the fourteenth crimination , that i am unwilling to joine with any of the anabaptists churches , and they unwilling to baptize non-members . sect. 15. of the fifteenth crimination , my allowing frequent rebaptization . sect. 16. of the sixteenth crimination , that i make it lawfull for persons unbaptized to partake of the lords supper . sect. 17. of the seventeenth crimination , that i am a compleat erastian , wherein reason is given of my doub● , that in scripture no such juridical excommunication is appointed as is now contended for . sect. 18. of the eighteenth crimination , that i avow , no scand●-lous professor ought to be kept from the lords table . sect. 19. of the nineteenth crimination of me , that i hold no censure of excommunication . sect. 20. of the twentieth crimination , that i hold christ hath not appointed any particular government for his church . sect. 21. of the one and twentieth crimination , that i hold that the government of the church belongs to the magistrate only . sect. 22. of my new way , and boldnesse . sect. 23. of my silence concerning dipping , and of the novelty and insufficiency of sprinkling , instead of baptizing . sect. 24. the conclusion , requiring reparation of the wrong done to me by mr. bayly . to the reverend and worthy master robert baylie , minister at glasgow in scotland . sir , in your book intituled anabaptismi , you charge me falsly in these following accusations chap. 4. page 92. you say , in these following things he flies as high , as any civil and discreet anabaptist i have met with . 1. in spoyling christian infants not only of baptisme , but of all interest in the covenant of grace . and in the margine , and table in the end of your book , you say , he spoyles all infants of all interest in the covenant of grace . 2. in making circumcision a seal to the jews onely of earthly and temporal priviledges . 3. in denying to jewish infants all right to the new covenant , till in their riper years they become actuall believers . sect i. of the first crimination , that i spoile all infants of all interest in the covenant of grace . to prove these accusations which you so expresly charge me with , and tend to make your adversary odious , ( which it seems you made your businesse , and not to clear truth ; ) you referre the reader to the letters a a page 110. where you cite one passage of my apology page 64. which doeth directly deny the first accusation , and where the passage of mr. marshall you alledge for proof of it , ( a most unreasonable way to prove a mans position by his antagonists conceit of it , as , that calvin made god the author of sin , because bellarmin accused him of it , ) is sufficiently answered : yea in my post script to mr. blake in the end of my apology sect. 22. i charge master blake of unjust crimination of me in this , and challenge mr. marshall , mr. vines , mr. calamy , and now your self to make good that charge if you can . and yet you are not asham●d to say , pag. 113. all our adversaries deny to all infants all right in god , all interests in his promises , and covenant , as much as they do to turks , and pagans . and chap. 4. page 89 , 90. after you had charged this accusation on others ; in the close you say , this makes them uncertain what to say of infants dying before conversion . some save them all , ( which is contrary to what you say page 133 ; ) others incline to the damnation of them all ; others professe the uncertainty of the thing , whether infants before their conversion be within the kingdome of satan , or that of god . and for proof of this last you referre the reader to the letter k ; and there you alledge my words in my apology page 64 , 66. which speak not at all of the uncertainty of the thing you were speaking of , to wit , the salvation or damnation of infants dying before conversion , but the contrary , saying expresly , that every infant is either in the visible kingdome of god , or of satan , that is , elect , or reprobate . and for the certainty of the subject , i conceive neither you nor i , nor any on earth are certain what child of a believer is elect , or reprobate . sure i am mr. marshall in his sermon page 48 ▪ saith , charity is not tyed to conclude certainly of any of them , although in the beginning of his sermon page 7. he would ground the salvation of all the infants of believers dying in their infancy , on gods promise , to be the god of believers , and of their seed . besides , my words in my apology page 64 , 66. which you alledge , speak onely of infants belonging visibly to the kingdome of the devil or god ; and i still deny that they belong to either visibly , untill they make their profession , according to the constitution of the visible church of christians , which it behoved you to disprove , and not to misreport my words as you do . sect. ii. of the second crimination , that i make circumcision to the jewes , a seal onely of earthly and temporall priviledges . as for your second accusation , you bring onely mr. marshals words which onely declare his suspicion ; yet so unreasonable and groundless , as one might wonder any man should have the face to draw me into a suspicion of that , the contrary whereof is delivered in my exercitation page 2. and very often in my exercitation and examen of his sermon ; in which i still make the covenant made with abraham gen. 17. which circumcision confirmed , to be a mixt covenant , containing both spirituall and temporal promises . and yet you expresly accuse me of the contrary ; & against my plain words prove your charge , onely by master marshals suspition expressed in this manner ; what your meaning is in this expression , i cannot tell ; it hath an untoward look , as if the meaning were , &c. which was unreasonable in him to raise such a jealousie of me for citing onely a passage in that so approved treatise of cameron that learned scot , de triplici foedere , th. 78. ( which was also much approved at heidelberg ) by the publisher of his works according to an order in a synod of the french churches ; as to be stiled in cameron's icon , accurratissimae theses ; and they are now translated into english by mr. samuel bolton , and printed at the end of his treatise , of the true bounds of christian freedom with this commendation ( too precious to be any longer concealed , or hid under the shell of an unknown tongue . ) and yet these words were cited by me so warily page 4. of my exercitation as that i say , and if we may believe mr. cameron ; yet mr. marshall had so much ingenuity , as to say of me in that place page . 98. of his defence , it is too grosse a thing to imagine of god , and so expresly contrary to the word , that untill you own it , i will not impute it to you : which words you leave out in your allegation against me from mr. marshall , whether needlesly or fraudulently , i leave it to your own conscience to consider . sect. iii. of the third crimination , that i deny to the jewish infants all right to the new covenant till they become actuall believers , from whence occasion is taken to shew the insufficiency of mr. gerees shift in expounding the words of the directory [ the promise is made to believers and their seed ] and the insufficiency of mr. marshals proof of connexion between the seal and covenant from god's institution , and mr. baylies from the nature of the termes . as for the third accusatio● , you bring not a word to prove it , yet you often charge sometimes all your adversaries , as in chap. 5. pag. 133. sometimes the principall of them ( among whom i assure my self , you reckon me ) with it , as when you say , pag. 151. ch. 5. the ground of this reason is granted by the principal of our adversaries , who avow their exclusion of infants from baptisme upon this ground mainely , that they believe they are excluded from the covenant of grace , remission of sins , the saving grace of the spirit , till in the years of d●scretion they be brought actually to believe , which thing i do expresly deny in my exercitation pa. 24. with obhorrency from it , and examen page 150. and page 109. i say , it were a madnesse to go about to put them out of the covenant of grace . you are often told in my examen as page 29 , 38 , 110 , 154. and many more places , that i avow exclusion of infants from baptism upon this ground mainly , that there is no institution of it gathered by precept or apostolical example , and therefore it is will-worship : as for a command of circumcision i conceive it is a brogated , and so can be no rule now about baptism ; and the maintaining that a command of circumcision sti●l binds us ( as mr. marshall doth in his sermon page 35 , 36 , 37. ) is the most manifest heresie of any , as being condemned in the first councel by the apostles , acts 15. 28. & 21. 25. indeed to shew the weaknesse of mr. marshalls argument thus framed , the infants of believing parents are within the covenant of grace , therefore they are to partake of the seale of the covenant , which in mr. marshals language is all one with baptisme : i did say that i did conceive the antecedent of his enthymeme not true , examen part 3. sect. 1. page 39. conceiving that as your practise is , so mr. marshall intended to defend this conclusion ; all the infants born of a believer by profession are to be baptized according to ordinary rule , and so i expressed my selfe in my examen part 3. sect. 15. exercit. page 1. and elsewhere , and then his antecedent must be thus , all the infants born of a believer are within the covenant of grace , or else his argument is manifestly inconcludent ; if we would prove , all infants of believers are to be baptized , because some onely are in the covenant of grace . now i know not how to conceive that mr. marshall meant any other , then the covenant of saving grace ( of which i have given reasons not yet answered by mr. marshall , in my examen page 45. and could adde more if it were needful ) and that the believers infants were in the covenant of saving grace in that god hath made that promise to them . and in this sense i denied this proposition , all the infants of a believer are within the covenant of grace , and disproved it so fully in my examen part 3. sect. 4. that mr. marshall renounceth that proposition in that sense page 116. of his defence , and then betakes himself to this shift , to understand it of the outward covenant as he calls it , in which sense i have proved in my apology sect. 10. his first argument to be meer trifling , and his speeches to be full of equivocation , or ambiguity , which i have also further proved in my postscript in answer to mr. bl●ke sect. 6. mr. geree being inforced to deny that proposition in that sense , and being pressed by me with the words of the directory , [ that the promise is made to believers and their seed ] he shifted it off in his vindiciae paedobaptismi page 13. by interpreting the words of the directory thus , this is to be presumed by men out of charity , till they discover the contrary , that all the infants of believers have the inward graces of the covenant , which i proved could not be the sense of the words of the directory in my apol●gy sect. 9. especially from the term [ made ] which imports gods act , not mans charitable presumption . now what doth mr. geree reply hereto ? in his vindiciae vindic●arum chap. 4. page 16. he alters the words of the directory thus , that the promise is to believers and their seed , leaving out the word [ made ] upon which my argument rested , and then page 18. tells me , the quaery is in what sense and in what respect children of b●lievers are said to be in the covenant of grace , whereas the quaery is in what sense the directory meant these words [ the promise is made to believers and their seed ] not in what sense either in gen. 17. 7. or rom. 9. 4. or acts 3. 25. children of believers are said to be in the covenant of grace . and whereas mr. geree in the same book cha. 10. page 41. complains of my words in the epistle dedicatory of my apology , that the doctrine of the directory is disavowed by two of my most eminent antagonists , meaning himself and mr. marshall , i have , and am further ready to justify that speech , and if many of the assembly have assured him in private , that they intended the expressions questioned by me in no other sense then he expounded them , i would have them know , that either they must alter the words as mr. geree doth , not reading them as they are printed , and as mr. marshall in his defence page 116. mr. geree vindic. paedobap . page 13. reads them , or else those assembly men must make a new dictionary for us to understand their language by afore any man that understands common english will understand them so . and whereas he would have by this one examination men iudge of all the rest , i am contented with it , provided that men by his superficial and shifting dealing in this judge of all the rest . but to returne , as i denyed the antecedent in mr. marshalls enthymeme , so i denied the consequence page 36. and did more then make some v●litatio● , i proved by a just dispute that the proposition is not true , all that are in the covenant of grace must be sealed , and though mr. marshall page 92. of his defence , say somewhat to prove it from gods will gen. 17. 7 , 9 , 10 , 14. yet what is said there is only of circumcision , nothing of baptisme , and the word [ therefore ] upon which mr. marshalls proof rests is in the hebrew {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} which may be and is translated otherwise , as by the tig●r●●es et tu by parreus tu autem , by piscator tu vere , &c. and the proposition is manifestly false in mr. marshalls sense , yea he granted page 92 , 182. that the formal reason of their being circumcised was the command of god , which i truely observed and proved in my apology in the epistle dedicatory and in the apology it self page 90. overthrows his argument from the covenant to the seale , which rests on this , that such as received the initial seal , received it because they were in the covenant , which are mr. marshalls words in his defence page 92. you in your anabaptisme chap. 5. page 132. say , your proposition is grounded on the nature of the terms , which you never go about to prove but dictate thus : the major , [ whoever have right to the chief promises of the new testament , they have right to the first sacrament of the new testament , if the lord have not put some impediment to their participation of that sacrament ] is grounded on the nature of the terms of the preposition the chief promises of the new testament , and the first sacrament , this is the sign and seal , that the thing signified . the reason proceeds not from every thing signified to every sign but from the chief thing signified to the first signe . give me leave to tell you that i seldome meet with a passage that hath more absurdity then this of yours . 1. you set not down right the terms of your own proposition , which are not [ the chief promises of the new testament , and the first sacrament ] but [ having right to the chief promises of the new testament , and having right to the first sacrament , if the lord have not put some impediment to their participation of that sacrament ] as if you had forgotten so soon or could not analyse your own proposition . 2. you tell us [ this is the sign and seale , that the thing signified ] as if this were the nature of the terms . but what an illogical conceit is this ? logicians call a reason from the nature of the terms , when the terms are included , the one in conceptu quidditativo alterius , so as that the one cannot be conceived without the other . now may not the chief promises of the new testament be conceived without the first sign and seale ? did not god make the chief promises of the new and old testament before ever any sign or seale was appointed , much more before baptisme ? did not god make the chief promise {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} tit. 1. 2. which we translate before the world began , most rig●tly as i conceive dr. ●wisse vind● . grat . lib. 1. par . 1. dig . 2. cap. 5. referres to that in paradise gen 3. 15. your own mr. dicksor , either to that or to gods promise to christ afore the world was made , all i meet with make it antecede any first signe or seal of the old or new testament ? now how is there a connexion between terms from the nature of them , whereof one may not only be conceived , but be also existent both de facto and d●iure without the other ? if the terms were [ having the chief promises of the new testament , and having the first sacrament ] yet there is no such connexion from the nature of the terms . innumerable may have , and have the chief promises of the new testament , that have not the first sacrament , et vice versa . else you must hold worse positions then the papists that none but baptized persons have or can have the chief promises of the new testament , and that every baptized person hath the chief promises of the new testament . there is lesse connexion from the nature of the terms between the having right to the chief promises of the new testament , & having right to the first sacrament of the new testament . for if you meane it of right before god , thousands may have right in gods election and covenant with christ , that are not in being , that are in their mothers womb , that are yet among infidels uncalled : have these right to the first sacrament ? if you mean it of right in facie ecclesiae onely , then i grant the proposition is true : but your minor hath clean another sense then your words and proofs import you conceived of it : however this right comes meerly from gods institution , which is to be the rule of the churches judging and administrators action , and that is not from the right to the chief promises , but from profession of faith arising from gods will not the nature of the terms . there is no essential connexion between them constitutive or consecutive , neither is one of the definition or essential property to the other : and god hath much more plainly put a barre against infant-baptisme then infant-communion , not only in that there is neither expresse precept nor example for it in scripture , but also the very in●titution excludes them , appointing it only to disciples mat. 28. 19. putting believing before baptisme mark 16. 16. & in practise requiring it act. 8. 37. besides the image of it in all ages of the church requiring profession of faith of some for them even in the baptisme of infants . but you shew the nature of the terms in these words , this is the sign and seal , that the thing signified . by your logick then if the chief promises of the new testament be to be defined you would define them to be the thing signified by the first sacrament of the new testament : which were to define ignotum per ignotius , and by that which is meerly extrinsecal to it . a promise is an action : the thing signified by the first sacrament is not only something to come but also something past as the death , burial , resurrection of christ in baptisme rom. 6. 3 , 4. col. 2. 12. the thing promised is something we are to have , the promise is gods act , the first sacrament the administrators act . how inept a definition is such a definition in which the genus doth not praedic●●i in quid on the definitum , ●or the whole definition is reciprocal with the definitum , besides other defects ? but it maybe you meant that it is of the nature of the first sacrament to be a sign and s●ale of the chief promises of the new testament . were this so , you should not rightly argue : for then the right to the promises should be derived from the seal , not to the seale from the promise , if the promise be of the nature of the seale , and not e●contra : wher●as you say that your reason proceeds from the chief thing signifyed to the first sign . but how can you or any make this good that it is the nature of the first sacrament only ( for you exclude the second expressely after in these words , nor do we 〈◊〉 but of the 〈…〉 ) to be a signe and seale of the chief promises of the new testament ? is not the second sign as wel a sign and seal of them as the first ? besides what is the term [ seale ] there but a metaphor ? and is it not absurd to make a metaph●r of the nature of a term , which doeth not shew what a thing is but what it is like , contrary to the rule of logicians ? scheibler . ●op . ●a . 30. num . 126. definitio non sit ex verbis metaphoricis . ita aristot. top. lib. 2. cap. 2. sect 4 k● ker●● syst. logi● . lib. 1. sect. 2. cap. 2. &c. yet how absurdly is a seale of the covenant made the genus in the definition of a sacrament being but a metaphor , and books and sermons stuffed with collections of duties and priviledges about the sacraments from a meer metaphor ? a thing i am assured worthy lamentation when i consider the trouble it hath brought to many consciences , and disquiet in the church . but were it granted that the term , signe or seal were of the nature of the first sacrament , how doth it appear that it is the nature of the sacrament to signifie gods promise to us rather then our promise to god ? though i deny not but baptisme signifies and in a sense seales gods promises to us , as may be seen in my former writings , yet so farre as i am able to discern the chief and primary use is to signifie our profession and promise to god , and therefore it is required as our act and duty , and therein we are said to put on christ . and why then should we not rather say , that it is the nature of baptisme to be a sign or seale of our profession , and then we have a better argument from the nature as you speak , from the use , as i would speak , of the first sacrament to prove that infants are not to be baptized , then that they are . the trueth is sacraments are not signes natural but positive , and so have no nature to sign or seale but by institution , and therefore there 's no connexion , or right between the covenant and seal , as they speak , from the nature of the tenns , but by gods institution . and therefore mr. marshall did more considerately ascribe it to gods will , then you do to 〈◊〉 it from the nature of the terms , you miscarry as much in that which followes when you say , the reason proceeds not from every thing signified to every sign , but from the chief thing signified to the first sign : yet before you expressed the nature of the terms thus , the one is the sign , the other the thing signified , and you give no reason why there should be more connexion between the chief things signified , and the first sign , then the not chief things signified , and the second , nor do i know by what rule you proceed in making some promises of the new testament chief , and some not : it follows , some of the blessings which circumcision diaseal belonged to melchizedeck , to lo● to job , and others who were not so farre as we reade circumcised , but the main promise sealed by circumcision , in thy seed all the nations of the earth shall be blessed , the messias comming of the posterity of abraham , isaac and jacob , the covenant of grace as it was administred under the figure of the ceremoniall law did belong to the people of israel alone , ●nd to the proselytes who joined themselves to their body . you intimate truly that the reason of circumcising infants was not taken from the common right of believers to the covenant of grace , but from the end god had in signifying christ to come of abraham , which is a good evidence that baptizing infants now hath not the same reason that circumcising of infants had then , and so all your argument from the analogy between infant-baptisme and infant-circumcision from the like reason of both falls to the g●ound : but sure the main promise of the new testament did belong to 〈◊〉 , lot and job as much as to believers now , and if righteousnesse by faith be sealed by circumcision , as you expressely teach page 141. from rom. 4. 11. then the main promise sealed by circumcision belonged to melchizeck , lot and job , and so if there be such a connexion between the chief promise and the first seale they should have been circumcised as well as the jewes : and it is as strange to me how you can make the promise of the messias comming from abraham belonging to proselytes more then to them . but this is enough to give a taste of your manner of disputing . but i must follow you , you go on . sect. iv. of the fourth crimination , that i give a power to unbaptized persons to baptize others . in giving a power to unbaptized persons to baptize others . for proof of this you referre the reader to the letters bb page 111. and there i find one passage of mr. marshall● , which only declares his own conceit , and one passage of mine from my apology page 54. which speaks not at all of that point , but of another , whether in any case an unbaptized person may receive the lords supper . as for that you charge me with , i remember not where i have spoken to it in my printed writings . but for the thing it self . if no continuance of adult-baptisme can be proved , and baptisme by such baptized persons is wanting , yet i conceive , what ma●y protestant writers do yield , when they are pressed by the papists to shew the calling of the first reformers , that after an universal corruption the necessity of the thing doth justify the persons that reforme though wanting an ordinary , regular calling ( which thing i find fully avouched by the ministers sent to oxford in their account given to the parliament page 28 , 29. ) will justify in such a case both the lawfulnesse of a ministers baptizing , that hath not been rightly baptized himself , and the sufficiency of that baptisme to the person so baptized . and this very thing , that in a case where a baptized minister cannot be had , it is lawfull for an unbaptized person to baptize , and his baptisme is valid , is both the resolution of aquinas parte 3. q. 67. art . 5. and lanchius an eminent protestant comment . in ephes. 5. 26. loc. 2. part . 2. cap. 4. num . 21. quaeritu● an is possit baptizare eos quos ad christum convert● , cum ipse nunquam fuerit baptizatus baptismo aquae ? non dubito quin possit , & vicissim curare , ut ipse ab alio ex illis a se conversis baptizetur . ratio est : quia minister est verb : , à christo extra ordinem excitatus : eoque ut talis minister , potest cum illius eccles●olae consens● , symm●stam constituere , & ab eo ut baptizerer curare . whereby you may perceive that this is no new truth , that an unbaptized person ●ay in some case baptize another , and he baptize him being baptized of him . and if you hold it so hainous a positier , you might do well to answer mr. spil●●ry his reasons in his book intituled the sa●nt interest , chiefly page 10. which book you cite in the third and fourth chapters of your anabaptisme , though in your third chapter you mistake , in alleadging words as mr. spilsberie's , which are in the preface to the book made by mr. cox. sect. v. of the fifth crimination , that i make apologies for the worst of the anabaptists . in making apologies for the worst of the anabaptists even those of munster . and in the margin and the table in the end of your book , you say of me , he is a friend to the worst anabaptists , and injurious to all who oppose them . and for proofe of this you referre the reader to the letters cc , where is one passage cited out of my apology page 31. which hath not a word of apology or friendship for , or towards any of the evil practises of the anabaptists ; but you might have read in the next page before , a professed abhorring of their wicked practises , and judging them worse in them , then they would be in others not so baptized . as for the words you alledge , they contain onely a declaration of my suspension of my judgement concerning some things related of them for reasons there alledged . in which suspension i am the more confirmed by your palpably ●●righteous , if not malicious dealing with me in these accusations . and i conceive your , mr. marshal's , and other paedobaptists dealing in mis-reporting of me and others will better serve for their apology , then my words . 't is true , i endeavour to remove that prejudice against the truth of antipaedobaptisme , which your , and other mens bitter writings and preachings create to it in your charging the miscarriages of muncer , and at munster and some others upon the doctrine it self , never considering that now for a long time no such miscarriages are charged upon them justly , they live as peaceably as other men , their doctrine disclaimes them , the like miscarriages have been in removing other evils that are confessed to be such , as in the iconoclasts , antiprelatists , &c. which you would think it to be unrighteous to charge on those that have sought the removing of images , prelacy and ceremonies . why then do you deale so unjustly with others , forgetting that golden rule of christ mat. 7. 12. whatsoever ye would that men should do to you , do you even so to them : for this is the law and the prophets ? whereto let me adde that reading lately in grimstones general history of the netherlands lib. 9. pag. 442. that the inquistion of spain advised the king of spain in these words art . 7. they shall hire at our charge thieves and spoylers of churches and images , whose offences shall be by all the world imputed to the rebells , by some subtil meanes , and so we shall vanquish them . i conceived my speech in my apology page 31. ( which you interpret as very hainous ) considerately , when i said , i do count the story of the anabaptists to contain in it many things , the true reasons of which , and the true knowledge of the circumstances concerning them will not appear till the day of the revelation of the righteous iudgement of god . and i confesse it makes me somewhat suspicious that in these daies by jesuiticall emissaries horrid opinions , and unruly practises are vented ; and attempted to make the party that are for reformation , and truth at this day odious to the world . sect. vi . of the sixth crimination inveighing against the first reformers . and invectives against the best that oppose them ; the first reformers . for proof hereof you referre the reader to the letters dd page 111. where is alledged one passage of my apology in page 32. which hath not a word of invectivenesse against the first reformers , much lesse any invective against the best that opposed the anabaptists at munster , but only in as mild an expression as i could desire , a declaration of my opinion , that the reformed churches have beene to blame that they never yielded to reforme paedobaptisme in a regular way . will not you say the saxon churches have been to blame in not taking away of images out of churches , the english churches in not removing prelacy and ceremonies ? yet you would think he wronged you , that should say , that in that speech you made an invective against those churches . yet this is your dealing with me . sect. vii . of the seventh crimination inveighing against the assembly at westminster . the assembly at westminister . for proof hereof you referre the reader to the letters e e page 111. where is cited one passage out of my apology page 106. which hath not a word of exception against any man , much lesse of invectivenesse against the assembly at westminster : only it contains the expression of my belief that the ablest of the assembly contrived mr. marshalls book , and my wish , that it were declared whether the paedobaptists would stick to it or any other work : which i conceive a reasonable wish , finding the proteus-like inconstancy of paedobaptists in many points of the dispute between us , particularly in the chief argument from circumcision and the covenant gen. 17. to infant-baptism , one forming the argument one way , another another way , one deriving the connexion between the covenant and initial seal from the nature of the terms , another from gods will , one ascribing an interest in the outward covenant only to all infants of believers , another ascribing an interest to them in the inward covenant also according to charitable presumption , another conditionally , another asserting the covenant of grace to belong to them for the most part , one grounding infant-baptisme on the judgement of charity , another denying that sufficient : and requiring a judgement of faith , one stating the question concerning all infants of believers , another concerning some only , one interpreting 1 cor. 7. 14. of federal holinesse , another of real holinesse , one waving the argument from succession of baptisme to circumcision , another avouching it , with many other differences , which tend to the wearying of a disputant and the e●ud●●g of a reader that desires to find truth , and to spend time in examining what is fixed , not to lose it in disputing against that which one will own , but it m●y be most will disclaim . what the assembly have done in this matter doth not yet answer this wish . what is said in the direstory , it may be well doubted whether assembly-men now hold , by that which hath pa●●ed between me and mr. marshal and mr. geree , about the proposition , [ the promise is made to believers and their seed , ] what is said in their ●dvice concerning a confession of faith ch. 28. art. 4. is so farre from satisfying , that it is yet a riddle to me how infant-baptisme can be drawn from ge● . 17. 7 , 9. with gal. 3. 9 , 14. which i remember not alledged by any paedobaptists since i entered on the dispute , save what i heard from mr. herl● now the prolo●utor ; ( which i mention in my apology page 41. ) which he did with so little evidence for his purpose , as i supposed it had been his own peculiar conceit , not the assemblies argument . and for the rest of the texts , if the assembly can say any more the● mr. marsh●ll and others have said for deducing of paedobaptisme out of them , it were fit it should be known , if not , i for my part count my self as much unsatisfyed by the assemblies alledging impertinent texts , as by a private mars doing the same . this i declare to give the reason of that speech of mine in my apology . as for the assembly though i have expressed my jealousie of some defects in them , and perhaps shall not agree with them in all their determinations , yet i have cast no filth in their faces , as mr. 〈◊〉 injuriously accused me , even for my good will to them ; but have 〈◊〉 and spoken respectively of them , as ex●men page 1. studying what i could to prevent those blemishes in their proceedings and determinations , which will in time more appear then yet they do , and am induced to believe that there are so many of them therein that know me so well , as that they would be loath to disclaim me , whatever they do of my opinion . and though mr. 〈◊〉 in his suspension suspende page 21. saith , mr. 〈…〉 is approved by the ass●mbly , and so takes his book to be approved by them ; and you count my words of that book to be an invective against the asse●●ly : yet i do not take it to be approved by the ass●m●ly till they declare it to be so , though i have reason to conceive , that divers of the ablest of the assembly , especially in some part of learning , had their hand in it . sect. viii . of the eighth crimination inveighing against the church of scotland . the church of scotland . for proofe of this you refene the reader to the letters f f page 112. in which you cite one passage of my apology page 93. which doth not so much as mention any church , much lesse the church of scotland , but onely the mannagers of the censure of juridical excommunication , whom however the pap●st : & prelates use to speak , i think you use not to call the church of scotland , nor do i . nor is there a word of invectivenesse aginst any in those wordes , but only a declaration , what i question upon my best intelligence which had lesse reference to scotland , then to other parts of the world . sect. ix . of the nineth crimination , inveighing against mr. marshal . master marshal . for proofe hereof you referre your reader to the letters g g page 112. and there you cite two passages out of my apology : one of which page 57. is this . i find the words of an intelligent man true concerning mr. marshal , that he was apt to mistake , and in the other page 69. i say , that i find him still a confused disputer : which indeed containes some complaint of mr. marshal , much lesse then i had cause : but not any invective , which i take to be an oration against a man to make him odious , such as t●llies philippicks against antonius , and demosthenes against philip , and nazia●zen against julian . sect. x. of the tenth crimination , of inveighing against mr. tho. goodwin . master goodwin . for proofe hereof you referre the reader to the letters h h page 112. and there you cite two shreds of a large passage concerning an accusation of mr. marshal , in which he chargeth me as vilifying mr. thomas goodwin , which charge i there answer , and then use some words which are not invective , but a declaration , what i conceived of his discourse , which if it may not be allowed in dispute the best writers among us will be condemned dr. twisse , mr. gataker , and your brethren mr. rutherfurd , mr. gillespy , your self , and who not ? your own words in the first part of your dissuasive page 119. do come neerer to an invective against mr. thomas goodwin , then any words in my apology or examen ; the former of which the licenser although mr. goodwins tender friend , yet judged mil● . sect. xi . of the eleventh crimination , of invectives against others . and others . for proof of this you referre the reader to h h 2. page 112. where you cite two passages of my apology , the one containing no accusation , no nor so much as a complaint against any one , but onely a mention of my experiment , which i wish the case of doctor twisse ( that i instance in no other ) had not verified ; the other passage is no invective against any but meerly an applying of mr. ley's words to my treatise , which he had avowed of my antagonists writings . sir , i suppose it would better have suited with charity , i living the last summer at the temple not farre from you , if you had in a brotherly way minded me of my flying h●gh , of my in●ivility , or in●is●retion , that i might have seene your love in your reproof , afore i saw your accusation to my disgrace in print . but you add more accusations of me , and say . but in those thing he goes farre beyond all the anabaptists i have met with . sect. xii . of the twelfth crimination , that i esteem baptisme an unnecessary rite . first he esteems baptism so unnecessary a rite that men who are meet to receive it may very well be without it , as constantine , ambrose and others did delay to their old age that sacrament . and in the margine , and table at the end of your book . he makes baptisme a rite needlesse either to young or old , and for proof whereof you referre the reader to the letters ii page 112. and those letters referre to b b suprà , where two passages are cited , one of mr. marshals , which onely declares his own conceit about another point , that supposing infant-baptisme a nullity he cannot understand how any in the world should this day be lawfully baptized , and another passage out of my apology page 54. which is cited by you maimedly as psalm 91. 11. was cited math. 4. 6. leaving out five lines that come between [ perplexities ] and [ for besides ] without any &c. perverting thereby the sense , as if the words [ for besides , &c. ] were a reason of that you cite before , whereas they are a reason of that which i expresse ; but you leave out , that i do not think an unbaptized person receiving the lords supper is either such a new opinion or practise , as mr. marshall made it . and yet in the words as you cite them , there is no proof of that you charge me with . there is no mention at all of ambrose , and that which i mention of constantine is done without any approbation . nor will it follow from my determination , that because i say , if it be stood upon in point of conscience , so as in no case an unbaptized person is to be permitted to partake of the lords supper , it will of necessity make many superstitious perplexities in ministers , and inferre many an unnecessary schisme ; therefore i esteem baptisme a needlesse rite , that men who are meet to receive it may very well be without it . this argument ( and such i take your proof to be ) i would say , if i may use that schoole expression any more , is a baculo ad angulum . and yet a man would think you had need of a strong proof to make men believe that i hold baptisme a needlesse rite , who have suffered and still suffer very much for my opposing infant-baptisme . but my words truly understood do inferre the contrary to that you charge me with , sith they assert baptisme afore the lords supper necessary to be stood upon in point of prudence for right order , and intimate the like in point of conscience except in some cases . when i consider this dealing with me i cannot guesse why you should thus abuse me in this so credible a thing , unlesse you would slily insinuate as if i were of the socainians mind in this , and thereby help to loade me with the most unbrotherly charge of socinianizing begun by mr. marshal in the beginning of his defence , for which the lord forgive him and you . sect. xiii . of the thirteenth crimination , that i am carelesse of my own baptisme . and it seems himself is carelesse to be baptized to this day . for his infant-baptisme according to his arguments must be null , & another baptism as yet it seems he hath not received . here you accuse me of carelesness of my own baptism . but , sir , let me tell you , that unlesse you knew it by my own confession ( which i am sure you did not ) you go beyond your line to judge my secret practises , yea my very thoughts , for carelessenes is a privation of cares which are thoughts . you say , i am a very bold man , but you no where find in me such boldnesse as this to judge a mans thoughts . you might do well to remember what is said mat. 7. 1. james 3. 1. but for the thing you say , my infant-baptisme according to my arguments must be null , and as yet it seems i have not received another baptisme . let it be granted that my infant-baptisme according to my arguments must be null , that is as i understand insufficient for the doing of the duty of being baptized according to christs appointment ( which yet you have not so much as attempted to prove ) and that i have not yet received another baptism , how doth this prove my carelessenesse of mine own baptisme ? for if it were true indeed that according to my arguments my infant-baptisme were null , yet if it did not so appear to me ( as i confesse i was once doubtful , as my words exercit. pag. 22. shew , conceiving the maine use of baptisme being a confirming of my profession of christ , by that right an after profession might ratify a former baptisme though not every way right , though i dare not rest upon that conceit ) and therefore i did not receive another baptisme , that would prove i was not altogether carelesse of my own baptisme . but what ? if i did conceive my infant-baptisme a nullity , and yet doubted whether any could now be rightly baptized , because no unbaptized person can give baptism , as mr. marshall professeth in his defence page 245. or because none can now give the spirit , and therefore received not baptisme yet , this might free me from your charge of carelesnesse of my own baptisme . again if i were resolved that right baptism might be had notwithstanding these doubts , and were resolved to receive it , but either waited to see what the assembly would do about examining the point of paedobaptisme , or the churches of new england , or how i might do my duty to christ with least offence to the state , or to my brethren in the ministery , and with most satisfaction to my own conscience concerning the administrator , administration and other circumstances about it , i might be rather over-careful then carelesse of my own baptism for ought you knew to the contrary , and consequently your accusation of me might be ( as it was ) both rash and false . will you say the ministers about london , that have differred adminstring the lords supper for many years for want of settled discipline are carelesse of the lords supper ? and yet were not you partial i were more excusable in my action about this thing . but i hope your accusation of me shall do me so much good , as to quicken me to a more sp●edy resolution what to do in this great businesse , though i confesse my over-tendernesse to give● offence to my brethren in the ministery who have shewed little or no tender regard of me , but rather have set themselves to make me odious , to keep me under in my credit and estate , and ( which is excessive impiety ) to hinder me in the work of my ministery of the gospel , hath made me somewhat the slacker in resolving and accomplishing what is my duty in this thing . sect. xiv . of the fourteenth crimination , that i am unwilling to join with any of the anabaptists churches , and they unwilling to baptize non-members . for he professeth an unwillingnesse to ●oine himself as a member to any of the anobaptists churches , and i suppose they are unwilling to baptize any , who will not joine in communion with them . and for proof of the former you referre the reader to the letters k k page 112. at which you cite ( not as they are in my book ) some words of my apology page 10. which neither as they are in mine , or your book do prove my unwillingnesse to joine my self as a member to any of the anabaptists churches . for a man may be willing to joine himself as a member to any of the anabaptists churches , and yet not dare to ga●her a separated church , not every one who joins as a member with a separated church being guilty of a schisme , which a gatherer of a separated church may be guilty of . besides a man may not know how to justify at one time the practise of gathering a separated church or joining with it , who may know how to justify it at another time , when there is no hope of reformation , and men are judged hereticks , and excommunicated for holding truth and doing their duty . the seven dissenting brethren in the assembly had subscribed with fourteen more of the ablest of the assembly to certain considerations to disswade from further gathering of churches in that present juncture of time , to which my words you cite had reference , who it may be now would not disswade from gathering churches . but the truth is my not daring to gather a separated church then was my willingnesse to join with any churches of christ ( and i think as much ill will as you bear to them , yet you will not dare to say , that none of the anabaptists churches are churches of christ ) though i was not willing to be a separating member in any church but willing to be a conjoined member with all the churches of christ in general , and each in particular : so farre is your allegation from proving what you charge me with that it proves the contrary . and for that you say , that you suppose the anabaptists churches are unwilling to baptize any who will not joine in communion with them , if you meane thus , they will not baptize any who will not joine in communion with them as fixed members entring into the covenant called church-covenant , and professing the way of discipline called the congregational way as the only way , and separaring from any church of christ that is in any other way of discipline ( for not doing which it seems you conceive them unwilling to admit me to baptisme ) i have cause to think you are mistaken . for having upon occasion of these your words written to an elder of one of their churches intreating him to consult with some others , and to give me resolution in these questions . 1. what joining in communion do you require without which you will not b●ptize any ? 2. whether on my profession of my repentance and ●aith in the lord jesue , and readinesse to hold communion with all the churches of christ in the things of christ , though i do not promise to be a fixed member in any of their congregations , you would admit me to baptisme ? i received this following answer subscribed by three graduates in schooles , godly and learned men in these words : that which we require and without which we will not baptize any is a persons manifestation of himselfe to be a believer in jesus christ , and to desire baptisme according to the revealed will of christ , and in obedience thereunto , we do not baptize any into this or that particular congregation : but only into that one body in general spoken of 1 cor. 12. 13. as touching joining in communion , we in this case require no more , then a manifest readinesse to hold communion with all the churches of christ in the things of christ , and accordingly to shew a real willingnesse to have communion with any particular church of christ according as the hand of god shall give opportunity , and true seasonablenesse of and for the same . thus we judge and practise accordingly . benjamen cox. henry jesse . hanserd knollys . i do testifie the substance hereof to be the professed judgement of that congregation whereto i am joined , and also that congregation , where mr. kiffin , patient , and spilsbery are joined , who did affirm so much to be their own judgement also . the scripture upon which we so practise is that acts 8. 37 , 38. hanserd knollys . sect. xv . of the fifteenth crimination , of my allowing frequent rebaptization . secondly when a man is baptized according to his own minde , he allowes him to be oft thereafter rebaptized , even so oft as he repents for sin , which by the godly is done ( as the least ought to be done ) oftener then once . and in the margin and the table at the end of your book , he allowes a frequent rebaptizing : and for proof you referre your reader to the letters l l page 112. and there you send your reader back to the letter c supr● . now after you had said : but to put the equity of this reproof out of doubt , their great patrons now are come to defend the lawfulnesse of baptisme not onely twice , but if ye will ten times ; yea so oft as you repent for sin , which ought to be oftner , then once a day . so of anabaptists they become hemerobaptists , and more , for proof of this you refer the reader to the letter c , and there you alledge one passage in my examen page 23. and another passage in my apology page 53. and a relation of unnamed eminent divines . it is true , that to shew the unreasonable dealing of those that made rebaptization an heresie , i did intreate one good argument to prove it unlawful in se for a man that hath been baptized rightly to be baptized againe , and to shew the weaknesse of the arguments brought to prove it unlawful in se to rebaptize , i breiefly answered the two chief , the latter wherof seems to be that upon which the assembly rested , in that they alledge , to prove this proposition , the sacrament of baptisme is but once to be administred to any person , onely the text tit. 3. 5. where god is said to save us by the washing of regeneration . advice for confession of faith , chap. 28 , art . 7. and then i added , that if there were as good example for paedobaptisme , as that of acts 19. 5 , 6. for rebaptizing , the controversie concerning paedobaptisme were at an end with me . in which passage i did not assert the proof to be good for rebaptizing ; but compared with the proof for paedobaptisme to be better , that is more probable then the other , and such as if i had had but the like for paedobaptisme i had not moved any more about it . which i wrote , because i knew that very many writers both antient and latter do very probably from expresse words in that place conceive , that paul did rebaptize , whereas there is not any probability , that any infa●t was baptized by the apostles ; nor have the antients ( that i know ) ever gone about to prove it from any example in the acts of the apostles but by tradition . but in all this i did not at all set down my judgement of the thing , whether rebaptizing were lawful or not , but onely questioned the proofes alledged to make it unlawful , whether they yielded good arguments . i know there was another argument from circumcision but once : but i did not think that argument worth answering , nor do i yet , notwithstanding mr. mar●hals esteem of it , nor it may seeme would the assembly build on it by their omitting it in the place before quoted . i still professe , that i reject all arguments drawn since the apostles from analogy of rites or customes of the jewes in meer positive things so as to conclude thence any thing to bind us as uredivino by gods appoinntment . and i conceive they serve for no better purpose , then to cause much wrangling , to fill people with superstitions , and to weary schollers , and that they better fit papists and prelates turns , then independents or presbyterians . and i was sorry to reade in your brother gillespy his aarons rod blossoming book 1 cha. 3. page 15. that from 2 chr. 19. 8 , 10 , 11. the reverend and learned assembly of divines have drawn an argument for ruling elders , hoping they would have discarded all such arguments . but i said also examen page 84. i conceive it true , that there is no necessity of administring either circumcision or baptism above once : but a demonstrative argument to prove it an heresie or unlawfull in it self to rebaptize i yet expect . these passages mr. marshall page 67. of his defence sayes , do clearly discover my itch after new opinions . but this was inconsiderately & uncharitably said , sith my words lead him 〈◊〉 another reason of those passages , though it were but intimated , which is the misery and mischief which comes by mens magisterial determinations of heresies and errors , and binding mens consciences with a pretended jure divino upon topical reasons , it being the cause of many schismes , and much hatred between christians , and is the true cause of 〈◊〉 confusions and warres betweene christians , that arise upon difference of opinion in matters of religion . i said indeed , that mr. marshals reasons were not convincing to me , nor is the holding of rebaptization such a new opinion as he would make it . but how do any passages of my examen page 23. or my apology page 53. prove that which you charge me with , that when a man is baptized according to my own mind i allow him to be oft thereafter rebaptized , even so oft as he repents for sin , which by the odly is done , at least ought to be done every day oftner then once , that i allow of a frequent rebap●ization , that to put the equity of the reproach of rebaptizing out of doubt , i ( whom you dubbe the anabaptists great patron , though indeed a patron of nothing , but truth , and right ) am now come to defend the lawfulnesse of baptisme not onely twice , but if ye will ten times , yea so oft as you repent for sin , which ought to be oftner then once a day , so of anabaptists they become hem●robaptists and more . but you have a tale of some eminent divines to help you out , that in my sermon before the house of commons ( for to whom else [ his ] can refene i see not , there being no other but mr. marshal and my selfe mentioned in that paragraph ) i did avow in terminis , that it is no fault to baptize ten times . now sure those eminent divines , and your self by hearkening to them , and reporting this in print without ever speaking or writing to me about it , though i lived not farre from you or them , do shew that to be true , which is every where complained of , that rigid presbyterians are very apt to receive false reports , and to publish them of any that dissent from them , that they rake into every dunghil to find some filth to throw into the faces of their brethren , and therefore godly persons are very unwilling to come under their yoke . but that you may know the plain truth , i never yet preached a sermon before the house of commons , nor in such sermon did avow in terminis , that it is no fault to baptize ten times . i have enquired about this tale , and it is conjectured by some , that this tale was hatched out of a passage of a sermon of mr. wal●er cradock before the house of commons july 21. 1646. on 1 john 1. 3 , 4. page 28. which was this , when i have communion with a saint i must not looke whether he be of such an opinior , or whether he have taken the covenant , or have been baptized ●nce or twice or ten times , but see if he have fellowship with the father , and with jesus christ , which it 's likely was misreported ; and made him in the margine put these words : i speak not this as if my opinion were for rebaptization , &c. this forwardnesse to misreport things done now , as it discovers much ill affection in mens spirits , and that the presbyterian spirit , when persons grow factious , will run into undue courses as well as the anabaptistick spirit ; so it gives much cause to considerate men to doubt whether many things reported of the anabaptists heretofore , and all taken up in your dragge-net whether true or false ( which are the best pillar you have to uphold the great corruption of paedobaptism or paedorantism as now it deserves to be stiled ) were true as they were reported . sect. xvi . of the sixteenth crimination , that i make it lawful for persons unbaptized to partake of the lords supper . as for that you charge me with when you say , thirdly he makes it lawfull for persons before they be baptized to partake of the lords supper , and referre your reader to mm and thence to bb and chapter 3. pag. 53. when you say , and some of their greatest doctors hold it in no wise incongruous to admit persons to the lords table before they be baptized , and for this you cite my words page 54. of my apology , had you dealt candidly with me , you should have set down my opinion as i propound it , which was that in some case it might be permitted . but neither you nor mr. marshall have dealt fairely with me in this matter . you set not down my opinion rightly , but leave out the limitation which did rightly state my opinion , and mr. marshall pag. 167. of his defence misreports me , that i confesse i find no example of an unbaptized person receiving the lords supper , and neither youn or mr. marshall do take upon you to answer my reasons , which are either in my examen pag. 85. or in my apology pag. 53 , 54. but onely censure me for freaks and outleaps , and a spice of itch after new opinions for propounding my opinion with reasons about a case of conscience , which troubles many , and is of very frequent occurrence , in a place that lead me to speak of it . but it seems neither mr. marshall nor your self are willing to let any thing passe , that may make me odious , or ridiculous , though you do but shew your own inconsideratenesse , and uncharitablenesse , the like dealing you use towards me in the following charges . sect. xvii . of the seventeenth crimination , that i am a compleate erastian , wherein reason is given of my doubt , that in scripture no such juridicall excommunication is appointed as is now contended for . you say , fourthly , to shew how little inclineable he is to joine with the anabaptists , he declares himself a compleat erastian . sir , what i said , and to what end , i expressed plainly enough in my apology page 91. the occasion of printing what i conceived , was a passage in mr. marshalls defence , which he stuffed with all the exceptions he could thrust in against my person , but answered little or nothing punctually in the maine points of the dispute , ( which praevarication , i may perhaps in time discover also , in your dispute ( chap. 5. ) of your anabaptisme ) the occasion of speaking in private conference , was , to shew my sensiblenesse of the misery of the land , by reason of the present differences , upon some speech that was moved by some friend of mine , ( as i remember , ) when the assembly brought into the house of commons , their petitior , desiring power to suspend persons from the lords supper for all scandals , without restriction ; and asserted the presbyterian government , ( unto which they advised the parliament , ) to be jure divino , by the will and appointment of jesus christ . what i spake then , and since printed ; was to shew my compassion of my native countrey like to be ruined , by the violent asserting things disputable , to be ure divino ; and thereby necessitating men to oppose , lest conscience be brought in bondage , according to the apostles warning col. 2. 20. it was not ( as you say ) to shew how little inclineable i am to ●oine with the anabaptists . nor did i declare my selfe a compleat erastian in the words you alleadge at the letters nn out of my apology , as you charge me ; but only expresse my doubts ; much lesse did i declare my self a compleate erastian , that is in your sense one that holds with erastus in all things , wherein he differs from beza in the disputes between them . for whereas there are two main points in difference between them , excommunication , and the mixt presbytery ; concerning this latter , my words in my apology speak nothing against it , but rather for it , when i say , and if any assembly of ministers and rulers be set up , for the better discovery of such as live viciously , or do contrary to the christian faith , or worship , that a person be not charged with those evils upon uncertain reports , i think it agreeable to gods will 1 tim. 5. 19. and whereas mr gillespy in his aarons rod blossoming , page 249. hath these words , eras●us pag. 175. hath not spared to say , that the magistrate may in the new testament ( though he might not in the old , ) exercise the ministeriall functior , of he can have so much leasure from his other imployments , and pag. 315. in very truth the erastians ▪ do oppose not only the institution , but the lawfulnesse and agreeablenesse to the word of god of a church-government distinct from the civill ; yet you cannot shew that i hold either of these positions . i confesse i have read erastus his theses & confirmatio thesium ; but i could not do it so exactly , as i would have done it , if i had had beza's book to compare with it . i have read that which mr. rutherford disputes against erastus but it doth not satisfy me , in that he dictates many things without proof , which are most necessary to be proved ; and proves something by the sayings of authors , that deserve to be examined ; and many times omits in reciting his antagonists words , that which is either most or very material ; and makes not his own answers punctual ; which things mr. mather also chargeth him with , about another point ; besides many incoherent , and imperfect speeches , and inserting things impertinent . besides in this dispute ▪ i conceive , mr. rutherford doth yield that , which overthroweth that which he concludeth for . as when in his divine right of church-government chap. 4. q. 1. page 223. he hath these words , it is evident from the text mat. 18. 15. that christ speaks of such sins in a speciall manner committed against me or a particular brother , which are within the verge of my power or his to pardon , as not being yet publickly scandalous . which if true , then it can be meant onely of personal injuries , which alone a private person hath power to pardon , and so is not an institution how to correct scandals under that notion , which mr. gillespy contends so much for , in his aarons rod blossoming , book 2. chap. 9. page 295. and book 3. chap. 2. as for his a●gument from proportior , christ did appoint this to be done in case of civill in●uries , much more in scandals : it hath no strength to impose a thing as by divine institution upon mens consciences ; yea it is no better then a humane invention when only gathered by such reasoning ; such arguments from proportions being weak probations , as rightly mr. rutherford due right of presbyteries chap. 2. sect. 2. page 37. and all logicians acknowledge that an argument à comparatis is but topical , yea easily overthrown if any disparity be assigned . and this is enough ( though much more may be said ) to shew that mat. 18. 15 , 16 , 17. is impertinently alleadged , though it be one of the chief tex●s urged importunately for church-government by prelates , independents , presbyterians , even the assembly it self advice concerning a confession of faith chap. 30. art . 2 , 4. to prove a power of excommunicating for sins as scandalous , and so all scandals . and for the power of the keyes mat. 16. 19. mr. rutherford chap. 3. q. 1. pag. 236. makes the power of the keyes to belong to church-rulers , that are the stewards of the house , and the d●spensers of the heavenly mysteries , but this may be only preaching the gospel , of which the apostle speaks 1 cor. 4. 1. which place is impertinently alleadged in the assemblies confession of faith chap. 27. art . 4. to prove , neither sacrament may be dispensed by any , but a minister of the word lawfull ordained , the scripture no where calling the sacraments mysteries , but the doctrine of the gospel ; however the greek fathers oft call them so . as for binding , and loosing though i conceive dr. hammond hath more exactly disputed this matter in his book of the power of keyes , chap. 4. then others , yet i conceive it more agreeable to other places in matthew ( leaving mr. selden to justify his explication in his preface to his book of the calender of the jewes out of the talmudists as he conceives fit ) as mat. 23. 4. & 11. 28. besides acts 15. 28. revel. 2. 24. luke 11. 46. to draw the metaphor from binding and loosing burdens , rather then prisoners ; which is confirmed in that the phrase is not [ whomsoever ] but [ what things soever ye shall bind on earth ] mat. 18. 18. and this may very well stand with the coherence , signifying gods ratifying in heaven the commands of the apostles , and the church on earth in the matters wherein they are to be obeyed v. 17. and so the binding and loosing belongs not to vindicative judicature as by excommunication , but to stewardly declarative authority what is to be done or not to be done ; and consequently proves not juridical excommunication . i add that mr. gillespy in his aarons rod blossoming book 3. c. p. 412 , 413. will not have binding and loosing by a dogmatical authoritative declaration of the will of christ here excluded , but proves this sense from mat. 28. 20. acts 15. 28. and from the coherence with the 17. v. as for 1 cor. 5. 5. mr. rutherfurd cha. 9. 4 , 5. page 329. denieth not many learned protestants to conceive , that delivering to satan might be a bodily punishment or conjoined therewith , &c. yea he addeth , and the learned molineus denyeth delivering to satan to be expounded of excommunication , and will have the destruction of the flesh to be some bodily tormenting of his body by satar , and so do sundry of the fathers , especially ambrose , hieronymus , augustinus , and chrysostome , though augustin be doubtful ; which if true it will be hard to prove juridical excommunication now contended for from thence . and for the 13. v. if it be read as it may , and ye shall put away , not , therefore put away & {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , not {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the evil thing , not the evill person , as it 's said to be in a manuscript copy at saint james , and is the more likely , because it seemes to many learned men , that the apostle tooke these phrases {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , v. 2. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , v. 3. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , from the greek version , deut. 17. 5 , 7. and 22. 21 , 22 ; 24. it will note , not a command , but an event ; and so it may be either expounded impersonally , as deut. 17. 7. ye shall put away the evil , that is , the evil shall be put away from you , or if it be referred to their action , they may be said to do it , because they mourned that he might be taken away , ver. 2. and it was to be done when they were gathered together , ver. 4. now the phrase of taking away from them , compared with those places in deuteronomy , with the apostles speech ver. 5. is more likely to be meant of killing then excommunicating . and the putting it , ver. 13. in such an abrupt manner like to that , deut. 17. 7. doth give great cause to imagine it hath the same sense . but if it be a command , and be referred to excommunication with the judging them that are withir , ver. 12. yet it cannot be gathered from the text that this was the juridical excommunication contended for , invested in some officers , or the people with the officers as superiour judges : but rather by verses 9 , 10 , 11 , 12. precedent , this judging and putting away belongs to every private christian jointly in a constituted church , or severally by themselves . i have read mr. gillespies aarons rod blossoming , and i think the strength of all is in the 9. chapter of his 2. book : in which i doubt whether any of his 21. arguments will prove such a forensical ecclesiastick government , as he contends for . the argument from two distinct governments , and judicatories to censure vicious manners ( in which mr. gillespy in his first book seemes to be most elaberate ) in the jewish policy to prove the like to be among christians is many wayes faulty . it will hardly be proved the priests had peculiar cognizance of scandalous manners , or that any was kept from the sacrifices for moral uncleannesse , much lesse that the reason is good , men were kept away for legal uncleannesse from the sacrifices , ergo much more for moral , or exclusion for legal pollution typifies exclusion for moral in the christian church . you say truly in answer to mr. cotton first part of your dissuasive chap. 7. pag , 172. there is no argumenting from symbolick types except where the spirit of god in scripture appl●es a type to such a signification and use . nor is the jewish policy a patterne for us . if it were we must have a bishop answering to an high priest , a parliament consisting of bishops and nobles , as they had their synedrium at jerusalem of priests and elders of the people . these arguments cannot stand without asserting that the jewish judicial lawes binde still . i have bin the larger in this , because in some writings especially of your nation , to be an erastian is now counted an high crime , and if the advice of the assembly concerning a confession of faith chap. 30. should be established as a law , assertion of a church-government corrective of manners by censures in a juridical way would be pressed on us as of divine institution distinct from the civil magistrate , which i conceive it concerns the assertors better to prove , then yet appears they have done , or else they will in pressing it on others usurpe dominion over other mens fiath . but sure in many particulars i am not of erastus his minde , and therefore you do ill to terme me a compleate erastian . and though i find not by bullingers and gualther's letters to him , beza's preface to his answer to his theses , philip pareus his relation of his fathers life , and other wayes , but that erastus had the repute of a werthy man , yet i take it all at your hands to be named by any name , but christs , as you , and your fellow-commissioners did take exception at the apologetical narration of the five brethren for calling some churches calvinian . but how do you prove me to be a compleat erastian ? sect. xviii . of the eighteenth crimination , that i avow no scandalous professor ought to be kept from the lords table . you say , that i avow that no scandalous professor ought to be kept from the lords table , and for proof , you referre your reader to the letters n n , where some words of mine are recited out of my apology page 92. which avow not any thing but my doubt , nor that of the thing it self , but of the proofe , and that not out of any scripture whatsoever , but onely the fact of delivering to satan the incestuous corinthian , 1 cor. 5. 5. nor do i expresse my doubt to be how from that it may be concluded , that any scandalous professor ought to be kept from the lords table : but how hence may be concluded any power of suspension from the lords su●per for every emergent scandal so judged by a congregation or congregational presbytery . yea to shew how ready you are to mis-report me , in the very next page of my apology i have these words , and if it happen that any such facts be perpe●rated as are like to that of the incestuous person , i doubt not but the whole church may and ought to disclaime the person so offending , and to exclude him from all brotherly communion , because i conceive so much was done to the incestuous person ; as i gather from 2 cor. 2. 6 , 7. so that my doubt was not of suspension for any , but for every emergent scandal , for which the assembly were so earnest with the parliament . many scandals there are in abuse of liberty in things indifferent , in sins of evil councel , and example which may happen through strength of temptation by infirmity in men not habitually vicio●s , which are not of that hainous nature , as to deserve keeping from the lords table ; nor doth the scripture either prescribe such a thing to be done , or give power to do it . i like not doctor ames his determination lib. 4. de conscientiac . 29. num . 7. proprium & adaequatum ob●e●●um hu●●s censurae est scandalum datum ●fratre , which i imagine was the cause of the assembly's mistake upon which they petitioned . sect. xix . of the nineteenth crimination of me , that i hold no censure of fexcommunication . you further charge me , as avowing also that there is no such thing as any censure of excommunicatior , and for proof you referre your reader to the letters o o , where is cited one or two passages of my apology , page 91. in neither of which do i avow any thing but my doubt , which is of 5. things , whereof one is , whether ever excommunication a sacris , that is ( as i after expresse my self ) ●uridical , forensica , ●●horitative , excommunication by some officers , or the whole congregation as superiou●s that have jurisdiction without special gift as the apostles had , would be proved to be ●ure divino by christs appointment . and i confesse i have still the same doubt , notwithstanding what i have read in mr. rutherford , mr. gillespy or any other . and i should be willing to be resolved , how citing to appear by power of office , keeping courts or assemblies , requiring persons , yea of all sorts and qualities to answer as before judges , examining witnesses , hearing causes , passing sentence , inflicting so great a punishment as excommunication without liberty of appeale ( if by a national assembly of elders ) on ministers and people , even the chiefest , not as arbitrators to whom the parties referre the matter , but as ecclesiastical officers to whose judgement they must stand whether they will or no , will be acquitted from that dominion condemned lu. 22. 25 , 26. mat. 20. 26. mar. 10. 42 , 43 , 1 pet. 5. 2 , 3. as the assertors of the presbyterian discipline expound the texts against the prelates ; & what dominion more like the heathen the prelates take upon them , then such an assembly , and whether the prelates against whom you pleade may not acquit their prelacy which they claime from the dominion you charge them with , out of these texts of scripture as well as you . but in this i do not avow , there is no such thing as any censure of excommunitation , as you accuse me : yea i do expressely grant a social medicinal excommunication by the whole church from all brotherly communion with the whole , and by each member from arbitrary communion with himself , provided they do not rashly or unjustly exclude . and this i gather from 1 cor. 5. 9 , 10 , 11. 2 thess. 3. 6 , 14 , 15. and other places , as in my apology page 93. may be seen . and i think the congregational way in this nearer to the use of excommunication in scripture then the presbyterian , though i think they misse in two things . 1. that they make it an act of superiority and jurisdiction , or , as they speak , of the power of the keyes in the whole church over the person censured . 2. they ascribe this power only to that particular congregation of which the offender is a fixed member , which i conceive common to any other church or brother in another congregation , and is in effect nothing else but the non-communion , which they ascribe to one church towards another . nor do i conceive what other excommunication christians could in the primitive times exercise or did exercise one towards another , when victor bishop of rome would have excommunicated polycrates bishop of ephesus , or the western the eastern church about easter , or stephanus of rome firmilianus bishop of caesarca in cappadocia holding with cyprian about rebaptization of persons baptized by heretiques , then this non-communion . and for the texts mat. 16. 19. mat. 18. 16 , 17 , 18. i am not yet moved from the interpretation i gave in my apology page 91. but rather conceive that i can prove it true , notwithstanding what i have read hitherto to the contrary . sect. xx . of the twentieth crimination , that i hold christ hath not appointed any particular government for his church . you say further , that christ hath not appointed any particular government for his church , and for proof hereof you referre the reader to the letters p p , at which you cite two passages of my apology page 91. 93. of which neither sayes the thing you charge me with , the former onely making two things , according to my conceit , prudencial , to wit , the independency or dependency , and the fixednesse or moveablenesse of pastors , and congregations . in the other i acknowledged a discipline proper to the church , and shewed what it was . and therefore you do manifestly wrong me in saying i avow a particular governmen● , when my words expressely yield the contrary , onely i said , i suppose the manner of doing the thing is left to prudence , that is by whom , when , in what order evils committed should be examined , the persons charged , admonished , avoided , which i think you will not deny . surely you will be hard put to it , to prove out of scripture , the particularities of your , or any other discipline . to tell you my minde yet more plainly , the word government comes from the greeke {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , now {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , saith suidas , he that guides ●●ship by steering it . being applied to men i conceive government is either by counsel , directing , admonishing , reproving in words or actions ( as by shewing favour or dislike , in lookes , embracing or shunning company , &c. giving example , &c. or by giving lawes , and inflicting punishments or giving rewards . i conceive christ hath not left a particular government for his church the latter way , but referres that unto himself , but in the former way he hath in the hands of some officers , whom he hath made as stewards in his house , whose government consists chiefely in declaring the will of christ , convincing gain-sayers , ordaining pastors to teach , and declaring ●alse teachers to be shunned , and such like offices : but for the juridical government mentioned before i find it not appointed them by christ . i like h●●romes expression on tit. 1. that the churches co●muni presbyt●r●●●● consilie , cura , solicitudine ( not imperio ) guvernabantur , and i like salmasi●● his observation in his apparatus de primatu papae pag. 148. 〈◊〉 primatu papae part . 1. cap. 1. that the government of the church is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ●urati● , over-sight , not potestas , magistracy , empire . and this me thinks best suites with the scriptures , 1 thess. 5. 12. 1 tim. 3. 5. heb. 13. 7 , 17. 1 peter 5. 2 , 3. sect. xxi . of the one & twentieth crimination , that i hold that the government of the church belongs to the magistrate onely . you add further , that i say , that the governing of the church belongs to the magistrate onely , and to such whom he appoints to that service by vertue of a commission flowing from himself . and for proofe hereof you referre the reader to the letters q q page 113. where you cite a passage out of my apology page 93 , which hath not a word of that you charge me with , but onely a declaration of my opinion in point of prudence , that the not devolving so much jurisdiction ( as some desire ) on a presbytery doth not so much disadvantage the church , as some conceive , for reformation of manners , but onely for suppressing the dissenters in opinion , who are for the most part the most consciencious , and right-hearted ; for usually the ruling elders are magistrates , or both teaching and ruling elders are chosen and act according to their minde , and serve their ends . and therefore if the christian magistrate be good , there 's no great losse to the church concerning the reforming of vicious manners , though he presbytery have not such power as some desire : if bad , little is done by the presbytery . and for errors in opinion they are scarce ever amended by bare excommunication , for that ( if there be any number of dissenters ) doth but usually produce a schisme , but by teaching and cleering truth with meeknesse and forbearance one towards another , and a freedome to debate things in synods , which is , i suppose , the proper use of them , and not to determine things and impose lawes the persons censured being never heard . this i said to allay the heate of men in engaging a kingdome to warre upon such a cause . but because this is onely a point of prudence from experience i leave this to be considered by those that are better acquainted with humane affaires then i am . the thing you charge me with is no where asserted by me and therefore in this you also charge me falsely . sect. xxii . of my new way and boldnesse . there are some other things in your book wherein you abuse me , as pag. 91. in your margine and table when you put mr. ●ombes new way , and when you say , that at this time when so many new waies are in hand , i have thought meet to make a hotch-potch of many of them together ; which is a meer reproachful or scoffical calumny , as if what i wrote , i did it out of a designe to make a new way of mine own . whereas what i have said , i was necessitated to it , as i shew in my apology , and was done in pursuance of the covenant , and should have been taken with the right hand by men that are desirous to find out truth especially from one that you term learned , and with all his strength and greater diligence then any before him hath sifted a point . as for my boldnesse , i confesse god hath in mercy to me put more boldnesse and courage into me in this matter , then either agrees with my natural complexion , or the state of my affaires . but if you mean by saying that i am a very bold man , that i am one that is of an audacious disposition to be a ringleader in a faction or an attempter of a desperate designe , or in any other bad sense ( which it 's likely you mean ) you are deceived , it being trueth which makes me bold , which i am the more bold to avouch to be so , because having tryed your strength with my other antagonists , i find , that you defend that which i impugne by meer sleights . sect. xxiii . of my silence concerning dipping , and of the novelty and insufficiency of sprinkling instead of baptizing . you say , that you have marked nothing to fall from my pen for the rite of dipping , or against the custome of sprinkling . and in the margine and the able at the end of your book you say , he is a rigid antipaed●baptist , but not against sprinkling . but this is more then you could infer from this , that i meddle not with this controversy in my writings . but though i say nothing , there 's enough to be found of that innovation of sprinkling , in all sorts of authors . mede in his diatribe , or discourse on tit. 3. 5. i ●dd● , because perhaps some mens fancies are corrupted therewith , that there was no such thing as sprinkling or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} used in baptism in the apostles times , nor many ages after them ; and therefore it is no way probable that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in st. peter should have any reference to the laver of bapt●sm . salmasius appar. ad librum de primatu papae pag. 192. non enim id {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} est quo hodie infantes initiant , non mersio , non t●●ctio , non lot● , non lava●rum , nec {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ut etiam graeci vocant , & vox baptismi graece significat , sed {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} aspersio vel infu●●o aquae . the like is in his epistle ad colvium pag. 669. ancient and later writers do generally avouch john baptists and the apostles and ancients use for many hundreds of yeares to have been by dipping or 〈◊〉 under water : salmasius apparat. ad librum de primatu papae pag. 193. tempore hieronymi omnes ecclesiae hunc morem observ●bant in baptismo ut ter caput sub aqua mergerent quibus id sacramentum dabatur ▪ aquinas 3. part . 〈◊〉 . 66. art . 7. tutius est baptizare per modom immer●●onis , quia hoc habet communior usus . chanier , panstrat . cathol. tom. 4 lib. 5. c. 2. sect. 6. caeterùm in usu●lementi abinitio immersionem fuisse totius corporis : quae vis est {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : unde joannes baptizabat in flumine : deinde tamen mutatam in asse● sionem : incertum quando ; aut unde●f●cto init●o , &c. the manner of dipping , plunging , or immersion under water is agreeable to the relations , m●● . 3. 16. john 3. 23. acts 8. 38 , 39. it is acknowledged to be alluded to by paul , rom. 6. 3 , 4. by the new annot. there ; by calvin in john 3. 22 , 23. a joanne et christo celebratum baptismum fuisse totius corporis submersione . calv. in act. 8. 38. to tum corpus in aquam mergebart . mr. daniel rog●r●in treatise of two sacraments part . 1. chap. 5. 2. edit. page 77. saith , the greek tongue wants not words to expresse any o●●er act , as well as dipping , if the i●stitution could beare it . and sur . — the lord meant not that the infant should be sprinckled onely ; — but baptizea : which word signifieth the true act of the ministery , to di● , or do●the body , or some part of it into the water . and the 〈◊〉 of baptisme in t●e symbolicalnes of it , urgeth no . — what resemblance of our burial or resurrection with christ is there in sprinkling ? — so that — they loo● more at themselves , then at god therein . and a little before he saith , to dip the infant — i so ave● , as thinking it exceeding material to the ordinance , and no sleigh : thing : yea , which both antiquity ( — ) constantly , and without exception of countreys , hot or cold , witnesseth unto , and especially the constant word of the holy ghost , first and last approveth , as a learned critick ( causanbon ) in mat. 3. hath noted . p●s●at . schol. on rom ▪ 6. 4. diodati anno● . in rom. 6. 4. grot. annot. in rom. 6. 4. &c. and coloss. 2. 11 , 12. acknowledged by beza annot. in col. 2. 11. and gal. 3. 27. davenan . in c●l . 2. 12. &c. by the new annot. on mat. 20. 22. to have been the manner in christs time ; so that keckerman . syst . theolog. lib. 3. c. 8. saies , non possumus diffiteri primam institutionem baptismi immersion , non ver● adspersione constitisse , quod disertè patet ex cap 6. roman . ver. 3. and 4. casaubon . ●nnot . ad mat. 3. 6. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; hic enim fuit baptizandi ritu● , ut in aquas immergerentur : quod vel ipsa vox {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} dclarat satis : quae ut non significat {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} quod est sundum petere cum sua pernicie : it à profecto non est {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . differunt enim haec tri ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . unde intelligimus , non esse abs re quod ●ampridem nonnulli disputacunt de toto corpore immerg●ndo in ceremonia baptismi ; vocem enim {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} urgebant . sed horum sententia merito est jampr●dem explosa : quum non in eo posita est mysterii hujus vis et {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . tertullian , who lived within lesse then a hundred years of some of the apostles , frequently calls baptisme , dipping ; and saith the parties were dip● , tincti : ( never sprickled , a●●ers , &c. ) the like phrase hath musculus on mat. 3. &c. the dut●l bibles have it thus mat. 3. 1. johannes de dooper . john the dip●er , ghedoopt inden jordaen ver. 6. he dipt them in jordan . mat. 28. 19. doopende ●nden nam●-dipping them in the name . so in mar. 1. 5 , 9. act. 8. 38 , &c. so mr. thomas goodwin holds out this manner of baptizing fully , in his treatise of christ se●forth in his death , burial — section 3. chap. 7. it was questioned in the third century whether the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or sprinkling or powring about of the element , that is , those who when they were sick on their beds and ready to dy , were baptized , were true baptism ? cyprian lib. 4. epis. ad ma●num . after it was questioned , whether a threefold immersion were necessary , or one would suffice ? 〈◊〉 s●ntent . lib. 4. distinct . 3. sect. 9. aqu●n . 3. part . q. 66. art . 8. the jewes , ( from whom this rite is conceived to come , ) took the baptisme wherein the whole body was not baptized , to be void , selden de jure natur . & gent. ●uxta dis●i● . hebr. l. 2. c. 2. the force of the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is so manifest to signifie dipping , plunging , drowning , that pi●●rus in his pythia ode . 2. calls corke swimming {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , upon the face of the waters unbaptized , and plucerch a ship floting on the waters {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , unbaptized . insomuch that i marvel greatly , that those who hold breaking of bread necessary , if not essential to the lords supper , having but example , use of the word , and allusion for it in scripture ; yea that are so stiffe for a table gesture ; should upon such pretences as these [ that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} sometimes signifies washing , that our countreys are in a cold climate , or the like , alter so confirmed a 〈◊〉 , and determine that baptizing for the manner of doing 〈◊〉 , is not only 〈◊〉 , but sufficient , and most expedient to be by pouring or spri●klin● on the face of the child , in the directory ; and that dipping of the person into the water is not necessary : but baptisme is rightly administred by pouring or sprinkling water upon the person . advice 〈◊〉 confession of faith chap. 28. 〈◊〉 3. and that so small a vessel should , according to their minds be set up , as that the primitiv● 〈◊〉 cannot be continued by those that would , and perhaps do make conscience of it . sect. xxiii . the conclusion requiring reparation of the wrong done to me by mr. baillee . now sir , i referre it to your self to judge whether any author , papist or protestant , have in so small a compasse as one page of a leafe in 4. and some few lines in another so wronged his adversary , as you have done me in so many false accusations tending to beget prejudice against my writing , and hatred against my person . which i take the worse from you as being done not onely to a fellow-christian , and a fellow-protestant , but also to a fellow-minister of the gospel , whose life and labours are not very obscure ; yea to a fellow-covenanter , and one with whom you ate bread at his and others invitation , out of the desire i had to hold amity with you , and the churches from whence you came : nor do i know that i have done or spoken any thing that might tend to the contrary since : and this have you done in print , whereby it 's likely to spread to many , and to remaine upon record to posterity , without any provocation by me , and without any conference with me by word or writing , which might have satisfied you ; though living not farre from you while you were framing your book ; as i conceive you could not be ignorant from sundry passages in my apolegy . the sin of false accusing is one of the sins , that makes times perilous , 2 tim. 3. 3. from whence the enemy of mankind hath his name , and from whence much of our disunion , and misery comes . i do now write this letter to you being remote from you , as i did write to a neere friend before , to acquaint you with these exceptions against you ; having an eye on the rule of christ , mat. 18. 15. that i may shew my desires of peace , and you may see trueth , and confesse your wronging of me , and may fully right me . if this do not take , i shall some other way endeavour to wash away the dirt cast in my face by you , and remaine your brother and fellow-servant in christ jesus john tombes bewdley in worcestershire . july 22. 1647. june 2. 1650. imprimatur john bachiler . notes, typically marginal, from the original text notes for div a62859e-1850 vide ans. of the elders of new ergl ro 32 que . q 21. p 72 , 13 , 74. all in defe of answ. 109 〈◊〉 sit . page 156. selden . l. 1. design . c 8. p 18. codices prisci , optim●que habent {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . allin defence of ans. to 9 posit. p. 171. in case the fraternity without officers should cast out any , yet it is not altogether the same with that which may be dispensed by the officers thereof it being no officiall act . mr. henry scudder . a supplement to the serious consideration of the oath of the kings supremacy; published october 1660. in, first, some consideration of the oath of allegiance. secondly, vindicating of the consideration of the oaths of the kings supremacy and allegiance, from the exceptions of richard hubberthorn, samuel fisher, samuel hodgkin, and some others against them, in the points of swearing in some case, and the matters of those oaths. by john tombes b.d. tombes, john, 1603?-1676. 1661 approx. 122 kb of xml-encoded text transcribed from 25 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a94740 wing t1821 thomason e1084_1 estc r207991 99866999 99866999 119289 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can 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(eebo-tcp ; phase 1, no. a94740) transcribed from: (early english books online ; image set 119289) images scanned from microfilm: (thomason tracts ; 161:e1084[1]) a supplement to the serious consideration of the oath of the kings supremacy; published october 1660. in, first, some consideration of the oath of allegiance. secondly, vindicating of the consideration of the oaths of the kings supremacy and allegiance, from the exceptions of richard hubberthorn, samuel fisher, samuel hodgkin, and some others against them, in the points of swearing in some case, and the matters of those oaths. by john tombes b.d. tombes, john, 1603?-1676. [7], 41 p. printed by henry hills, living in aldersgate-street next door to the sign of the peacock, london : [1661] a reply to "antichristianism reproved, and the doctrine of christ and his apostles justified against swearing" by richard hubberthorn, "supplementum sublatum" by richard hubberthorn and samuel fisher, and "a caution to the sons of sion" by samuel hodgkin. imprint date from wing. annotation on thomason copy: "march 2d". reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng hubberthorn, richard, 1628-1662 -antichristianism reproved, and the doctrine of christ and his apostles justified against swearing. fisher, samuel, 1605-1665. hodgkin, samuel. -caution to the sons of sion. oaths -early works to 1800. 2007-05 tcp assigned for keying and markup 2007-05 aptara keyed and coded from proquest page images 2007-06 pip willcox sampled and proofread 2007-06 pip willcox text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a supplement to the serious consideration of the oath of the kings supremacy ; published october 1660. in , first , some consideration of the oath of allegiance . secondly , vindicating of the consideration of the oaths of the kings supremacy and allegiance , from the exceptions of richard hubberthorn , samuel fisher , samuel hodgkin , and some others against them , in the points of swearing in some case , and the matters of those oaths . by john tombes b. d. mat. 22. 21. render therefore to caesar the things tbat are caesars , and to god the things that are gods. london , printed by henry hills , living in aldersgate-street next door to the sign of the peacock . to the christian readers . i need not tell you again what may be seen in my epistle to the readers before my book of the serious consideration of the oath of the kings supremacy , how i was induced to compose and publish it , conceiving it to be a work of charity , to others , and a necessary duty to my self , as circumstances then concurred . i have found not a little fruit of my labor therein , by satisfying many that i know , and more ( as i am told ) whom i know not , of the lawfulness of taking such oaths , as are therein asserted , and thereby preventing the ruine of themselves and families ; though i find by the opposition of some , that it hath proved an offence to others , insomuch that i was told , that i had thereby given occasion of the alienation of many hundreds from me , of whose peace and welfare i was , and still am , very tender . besides , what exceptions have been made in private conference , ( which i have in such conferences endeavoured to remove ) richard hubberthorn , samuel fisher , and some others , have in print opposed that writing . richard hubberthorn intitles his writing , antichristianism reproved , as if my book had contained antichristianism : which is a term that affrights many weak christians , and is therefore by those that craftily endeavour to uphold , and further divisions put upon those actions , doctrines and writings , which they would scare less discerning souls from , and so separate them from others , and fasten them to their party , though it be for the most part but a frivolous imputation , and a gross calumny . antichristianism according to the apostle john , ( who only of all the holy writers , useth the term antichrist ) being a greater matter then some errors , or evil in some points of practice , to wit , a denial of the father and the son , 1 john 2. 22 , 23. not confessing jesus christ come in the flesh , 1 john 4. 3 , 4. 2 john 7. of which sort my defending the lawfulness of some swearing is not . and to omit his nonsense , in saying , the doctrine of christ and his apostles is justified against swearing , meaning my doctrine of swearing , where he saith , that it is there proved according to the scriptures , that all my six propositions for the lawfulness of swearing , are both against christ and his apostles doctrine ; it must needs be false , sith he hath not brought any scriptures against the three last propositions . as for his epistle to me , that which he insinuates by his expostulations with me , of dividing my self from mine own people , of teaching people to swear first one way , and then another ; of my being long a hiding my self under so many false covers , is the foam and froth of his railing spirit ; of which he , and others of the quakers , seem by their frequent venting reproaches , unjust censurings and revilings , to have gotten an habit , and are more like antichristianism , then any of my doctrines , who preach not up that which christ and his apostles deny , but endeavour to clear their words from mistake . nor was my writing indigested , as if god did not brook it , though i confessed , in respect of the composure of it , there was want of such accurate digesting , that is , framing in respect of words , method and matter , as the thing required , by reason of my shortness of time , and yet there was no cause for samuel fisher to term it a toy , as he doth in the margin of his epistle to the reader , before his impetuous , though impotent book , intitled the rusticks alarm to the rabbies , so terming dr. owen , mr. danson , mr. richard baxter , and my self . i confess i had an intention ( and began to draw up a writing to that purpose ) to publish a fuller treatise about swearing , having in catechetical lectures , somewhat largely handled the general nature of an oath , the several forms and rites of swearing , the lawfulness of swearing , the sorts of oaths , the rules , obligation , urging , dispensation of oaths : but my late continual molestations , imprisonment , restraint from my ministery in the place where i was seated thirty years before , and the uncertainty of my dwelling , have hindred me from prosecuting thereof , and other works , which i hoped to accomplish for publique good : nor am i yet secured from the like molestation and uncertainties , and therefore know not what i shall do , or resolve to do therein . wherefore i have , being requested thereto , published this little supplement , whereby my aim is to benefit others , though i find ( as i have always done ) the cleering of truth in this , to have occasioned many hard censures of me , and much injury to me , which the lord forgive . yet i hope i shall truly say with the apostle , 2 cor. 12. 15. and i will very gladly spend and be spent for you , though the more i love you , the less i be loved . as for those that find any benefit by my labors in this matter , or any other , i request them that they would return thanks to god for it ; and that all would in their prayers to god for me , help me , who am their brother and servant in christ , john tombes . london , march 6. 1660. the oath of obedience in the act for discovery and repressing popish recusants , 30. of jac. c. 4. commonly called the oath of allegiance . iab . doe truly and sincerely acknowledge , profess , testifie and declare in my conscience before god and the world ; that our soveraign lord king james , is lawful and rightful king of this realm , and of all other his majesties dominions and countries ; and that the pope , neither of himself , nor by any authority of the church or see of rome , or by any other means with any other , hath any power or authority , to depose the king , or to dispose any of his majesties kingdomes or dominions , or to authorize any forrein prince to invade or annoy him , or his countries , or to discharge any of his subjects of their allegiance and obedience to his majesty , or to give licence or leave to any of them to bear arms , raise tumults , or to offer any violence or hurt to his majesties royal person , state or government , or to any of his majesties subjects within his majesties dominions . also i do swear from my heart , that notwithstanding any declaration or sentence of excommunication or deprivation made or granted , or to be made or granted by the pope or his successors , or by any authority , derived , or pretended to be derived from him or his see , against the said king , his heirs or successors , or any absolution of the said subjects from their obedience : i will bear faith and true allegiance to his majesty , his heirs and successors , and him and them will defend to the uttermost of my power , against all conspiracies and attempts whatsoever , which shall be made against his or their persons , their crown and dignity , by reason or colour of any such sentence or declaration , or otherwise , and will do my best endeavour to disclose , and make known unto his majesty , his heirs and successors , all treasons and traiterous conspiracies , which i shall know or hear of , to be against him or any of them . and i do further swear , that i do from my heart abhor , detest and abjure as impious and heretical , this damnable doctrine and position , that princes which be excommunicated or deprived by the pope , may be deposed or murthered by their subjects , or any other whatsoever . and i do believe , and in conscience am resolved , that neither the pope , nor any person whatsoever , hath power to absolve me of this oath , or any part thereof , which i acknowledge by good and full authority , to be lawfully ministred unto me , and do renounce all pardons and dispensations to the contrary . and all these things i do plainly and sincerely acknowledge and swear , according to these express words by me spoken , and according to the plain and common sense , and understanding of the same words , without any equivocation , or mental evasion , or secret reservation whatsoever . and i do make this recognition and acknowledgement heartily , willingly and truly , upon the true faith of a christian . so help me god. the words of king james in his apology for the oath of allegiance , p. 46 , &c. in his answer to cardinal bellarmine's letter . as the oath of supremacy was devised for putting a difference between papists , and them of our profession : so was this oath [ of allegiance ] which bellarmine would seem to impugn , ordained for making a difference between the civilly obedient papists , and the perverse disciples of the powder-treason . in king henry the eighths time was the oath of supremacy first made : by him were thomas moor and roffensis put to death , partly for refusing of it . from his time till now , have all the princes of this land , professing this religion , successively in effect maintained the same : and in that oath only is contained the kings absolute power to be judge over all persons , as well civil as ecclesiastical ; excluding all forrein powers and potentates to be judges within his dominions : whereas this last made oath containeth no such matter , only medling with the civil obedience of subjects to their soveraign in meer temporal causes . and that the injustice as well as the errour of bellarmine's gross mistaking in this point , may yet be more clearly discovered ; i have also thought good to insert here immediately after the oath of supremacy , the contrary conclusions to all the points and articles , whereof this other late oath doth consist : whereby it may appear , what unreasonable and rebellious points he would drive my subjects unto , by refusing the whole body of that oath , as it is conceived . for he that shall refuse to take this oath , must of necessity hold all or some of these propositions following . 1. that i king james am not the lawful king of this kingdom , and of all other my dominions . 2. that the pope by his own authority may depose me . if not by his own authority , yet by some other authority of the church , or of the see of rome . if not by some other authority of the church and see of rome , yet by other means with others help he may depose me . 3. that the pope may dispose of my kingdoms and dominions . 4. that the pope may give authority to some forrein prince to invade my dominions . 5. that the pope may discharge my subjects of their obedience and allegiance to me . 6. that the pope may give licence to one or more of my subjects to bear arms against me . 7. that the pope may give leave to my subjects to offer violence to my person , or to my government , or to some of my subjects . 8. that if the pope shall by sentence excommunicate or depose me , my subjects are not to bear faith and allegiance to me . 9. if the pope shall by sentence excommunicate or depose me , my subjects are not bound to defend with all their power , my person and crown . 10. if the pope shall give out any sentence of excommunication or deprivation against me , my subjects by reason of that sentence , are not bound to reveal all conspiracies and treasons against me , which shall come to their hearing and knowledge . 11. that it is not heretical and detestable to hold , that princes being excommunicated by the pope , may be either deposed or killed by their subjects , or any other . 12. that the pope hath power to absolve my subjects from this oath , or from some part thereof . 13. that this oath is not administred to my subjects , by a full and lawful authority . 14. that this oath is to be taken with equivocation , mental evasion , or secret reservation ; and not with the heart and good will sincerely , in the faith of a christian man. these are the true and natural branches of the body of this oath . in the book intitled [ god and the king ] imprinted at london , 1615. by king james his special priviledge and command , p. 27. is thus said . the matter or main subject of this oath , which is the principal thing whereof i conceive you desire to have a more distinct and full understanding , may to this purpose be resolved into these ensuing assertions . 1. our soveraign lord king james , is the lawful king of this kingdom , and of all other his majesties dominions and countries . 2. the pope neither by his own authority , nor by any other authority of the church , or of the see of rome , nor by any other means , with any others help can depose his majesty . 3. the pope cannot dispose of any of his majesties kingdoms and dominions . 4. the pope cannot give authority to any forraign prince to invade his dominions . 5. the pope cannot discharge his subjects of their allegiance unto his majesty . 6. the pope cannot give licence to one or more of his subjects to bear arms against him . 7. the pope cannot give leave to any of his subjects to offer violence unto his royal person , or to his government , or to any of his majesties subjects . 8. although the pope shall by sentence excommunicate or depose his majesty , or absolve his subjects from their obedience , notwithstanding they are to bear faith and true allegiance unto his majesty . 9. if the pope shall by sentence excommunicate or depose his majesty ; nevertheless his subjects are bound to defend his person and crown against all attempts and conspiracies whatsoever . 10. if the pope shall give out any sentence of excommunication or deprivation against his majesty ; notwithstanding his subjects are bound to reveal all conspiracies and treasons against his majesty , which shall come to their hearing and knowledge . 11. it is heretical and detestable to hold , that princes being excommunicate by the pope , may be deposed or murthered by their subjects , or any other . 12. the pope hath not power to absolve his majesties subjects from their oath of allegiance , or any part thereof . when cardinal bellarmine disguised under the name of matthaeus tortus , as his chaplain took upon him to reply to king james his apology for the oath of allegiance , and would have it believed , that by that oath was intended the denying the popes ecclesiastical power , which he claims , and is with papists an article of their faith ; lancelot andrews then bishop of chichester , after of ely and winchester , then very eminent for his learning and repute at court , answers him in his book intitled tortura torti , in words in latin , which i have englished thus . art thou well in thy wits who babblest these things ? that thou an italian , ignorant of our language , shouldst understand the oath , that the author who is skilled in the language , as being his own , native , proper , should not understand it ? whence art thou to us a new interpreter of laws ? yea whence art thou an interpreter of our laws , which thou didst not make ? it belongs verily to them to interpret to whom it belongs to make laws ; yet i say not that only , but this also . is there for this reason any mortal man that understands the intention of the law , and the law-maker himself , ( for the same person was author of the law and of the book , nor wast thou ignorant of this ) the law-maker ( i say ) himself , should not understand his intention concerning his law ? thou wilt never bring it to pass , that he should be ignorant of that which he himself would to himself , when he made the law , when he made the oath . he is best privy to his own intention . but his intention was that he might be secure of the fidelity and constancy of his own subjects , yea this was his only intention , no other man knows this , ( for the hearts of men he knows not ) only he who hath known the law , knows what he requires in his law. king james in his catalogue of tortus lies , at the end of his premonition to all christian princes , saith , the puritans do not decline the oath of supremacy , but do daily take it , neither ever refused it . and the same supremacy is defended by calvin himself , instit . lib. 4. cap. 20. bishop andrews in the book forenamed , p. 110. the puritans of their own accord take the oath of supremacy , and have often professed , and that in books published by themselves , that this is a meer calumny , that they abhor the oath of supremacy , neither did they ever decline that oath . but if there were at any time any scraple in them , it was about the term , it was not about the thing . the head of the church sith it is said of christ , seemed to them a higher title , then that it might be given to any mortal man : so for a while they stuck at the giving that title , now they stick not : concerning the thing it self , concerning the kingly authority they have always fully professed . quakers do inveigh against my book , intitled a serious consideration of the oath of the kings supremacy , because it defends the lawfulness of some swearing , yet samuel fisher in his book , intitled the rusticks alarm to the rabbies , exercit. 1. chap. 3. p. 48. saith , i should ( god knows ) please my self much more to sit down in silence . p. 61. i affirm here before god and all men ; and the humble petition of some called anabaptists , prisoners in maidstone , dated january 25. saith thus ; yet ( god is our witness , who is the searcher of all hearts ) we deny not this oath , because we would not yield due subjection and obedience unto thee and thy authority ; for this we say , in the presence of him that shall judge the quick and the dead , we do without any deceit , promise to live peaceably under thy government , and in case any thing should be by thee commanded in spiritual matters , wherein we cannot obey , we shall not then take up any carnal or temporal weapon against thee or thy authority , but patiently suffer such punishment as shall be inflicted on us for our consciences . but the using of these speeches [ god knowes , i affirm before god , god is our witness , this we say in the presence of him that shall judge the quick and dead ] as an appeal to gods contestation , is plain swearing . so that while these men , and more of the same mind do speak against all swearing , they indeed practice some swearing . and those of maidstone , who offer an engagement taken before some justice of the peace in a solemn manner , with calling god to witness of the truth of what they say , do offer to swear or take an oath . the lawfulness of which , and particularly the oaths of supremacy and allegiance , and my writing about the former , i shall now endeavour to vindicate from the writings and sayings against them , which have occurred to me . richard hubberthorn having recited my first argument for my first proposition , thus , that is not wholly evil , about the use of which some directions are given by god ; but god giveth directions about the use of swearing , jer. 4. 2. ergo : answers , by the same argument may it as well be proved , that the christians and believers in christ may be circumcised , offer incense , burnt offerings and sacrifices , because for the use of it god gave some directions , and therefore it is lawful . but as circumcision , incense , burnt offerings and sacrifices of the law , is ended in christ ; so is the oath which was among the jews , in him ended also to the believers , and by him forbidden : for as it was said in old time thou shalt swear , and shalt perform thy oath to the lord ; but christ in the 5. of mat. making mention of the jews oath which god gave once direction for , yet saith , swear not at all . here christ puts an end , not only to frivolous & vain oaths , but to the true oaths , which the jews was once commanded of god to swear , for these oaths are they which christs words hath relation to , for he came to end the jews worships and oaths , who is the oath of god. christ the truth and righteousness of god saith , swear not at all , which ends the jewes which was to swear in truth and righteousness . to which i reply , had not samuel fisher told me in the place forementioned , that my book is answered by richard hubberthorn , i should not have thought it worth while to reply to it , there being in it so much defect of sense and reason , as makes it inconsiderable : but sith he mentions my book , as scarce worth any further answer then that of hubberthorn , it seems he esteems it of some moment . and therefore i say , that 1. richard hubberthorn leaves out of the proof of my minor [ as in the third commandment ( which is undoubtedly moral ) ] which words shew that i mean my major proposition of moral actions . 2. he supposeth that swearing allowed by god in the old testament , which christ corrects , was not only frivolous and vain oaths , but the true oaths which the jews were commanded , and christ was to end , who is gods oath . but he considers not that swearing was common to all nations , as philistines , gen. 21. 31. & 26. 28. syrians , gen. 31. 53 , &c. nor is christ any where termed in scripture , gods oath , nor an oath made worship peculiar to the jews ; nor a shadow or ceremony which might typifie christ . now my major proposition being ( as the words shew i understood it ) thus expressed , [ that action belonging to manners , common to all nations , and not proper to the jews , about the use of which god giveth some directions , is not wholly evil ] is firm and unshaken by the instances of r. h. which are not of moral , but ceremonial rites , which ended in christ , but not so the moral commandment , of which sort swearing is , and so may be lawful . 2. to my second argument , from psal . 63. 11. his answer is , only that david was in the old covenant of the law , but christ in the new covenant bids ; swear not at all . hereto i reply , this answer presupposeth that an oath was appropriated to the covenant of the law . but this is false , sith it was , in other nations besides israelites , customary to swear even before the law , as the instances in genesis and elsewhere shew . as for his flings at hireling priests and hypocrites , i let them pass as being only reviling , in general terms , in which is commonly guile & slander . to the instances which i bring for the lawfulness of some swearing , and urging to swear out of the old testament , he saith , all these were under the first covenant , and in that which christ called the old time , mat. 5. and proves nothing that christians in the new covenant should swear . to which i reply , 1. abraham , isaac , jacob , joseph , were before the law , and they took oaths of nations which were not under the law . 2. in moral things the commands and examples of the old testament , are rules to us still , mat. 7. 12. rom. 13. 8 , 9. ephes . 6. 1 , 2. james 2. 8 , 10. 11. nor doth he say any thing to the angels swearing , rev. 10. 6. but this , that christ saith , swear not all , which doth not at all avoid the objection , that the angel knew christs words do not forbid all swearing , otherwise he would not have sworn at all . but to the instances of pauls adjuring and swearing , he writes somewhat more . to the allegation of 1 thes . 5. 27. where the word signifies , i swear you by the lord , he saith , 1. this is the long and thick mist of darkness , which hath been long kept over the understandings of people , that when the plain scripture will not prove their ends and intents , then they tell the people it is otherwise in the greek or hebrew . i reply , 1. it is no darkning of peoples understandings by latter translations , to mend or to adde to former translations , sith as in all other writings and arts , dies diem docet , one day teacheth another ; latter commentators and interpreters without arrogancy , refine former . nor doth this darken , but inlighten mens understandings , nor give any occasion to doubt of the faithfulness of former translators , but only shews the imperfection of their knowledge . nor is there any just cause why for this reason men should waver in their faith , the main doctrines of faith and manners being by common consent expressed either in the same words , or words of the same meaning , and if any should deprave them , the variety of copies and translations would remedy it . 2. saith hubberthorn , did not the translator of the bible understand greek as well as john tombes ? answ . yes , and as john tombes understood it , which he told his reader , that the greek word was translated , i charge you by the lord , or adjure you as it is in the margin . 3. saith he , or are we not to believe the scripture , as it spoaks , till again it be translated by him ? answ . yes no doubt , and this place the rather , because it is translated by him no otherwise then by the translators , only the word [ adjure ] which is made an english word out of the latin , is explained , by , i swear you by the lord , i urge , or put an oath on you by the lord , or as samuel fisher saith , it signifies , i bind you by oath . 4. saith he , it is i oblige or charge you in the presence of god , &c. i reply , it is , i charge or oblige you by oath or swearing , not only in the presence of god , but also by the lord. 5. saith he , seeing john tombes saith he swore them , he might have declared in what manner they were sworn , seeing paul was at athens when he wrote to thessaloniea . i reply , he might understand how paul at athens could swear them at thessalonica , if he understood how saul charged by oath , or adjured , or bound by oath the people and jonathan his son , though absent and ignorant , 1 sam. 14. 24 , 28 , 42. 6. saith he , john tombes makes the like charge to be in 1 tim. 6. 13. which according to the greek he would make an oath ; but it is i injoin or command thee before god , not putting an oath on them , or causing them to swear : and 2 tim. 4. 1. not that he took him sworn , or put an oath on him , but did charge him . i reply , i said not they were the same , but like charges , yet differing , 1. in that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 thes . 5. 27. doth expresly include an oath , or swearing , which i confess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i command or injoin doth not , yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i witness before god , 2 tim. 4. 1. doth come near it . 2. that 1 thes . 5. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the accusative case , cannot be understood any otherwise then thus [ by the lord ] which is a form of swearing more plain then that , 2 tim. 4. 1. though it be like it . but samuel fisher saith , nor doth john tombes insisting on the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 thes . 5. 27. adde a jor to his proof ; for howbeit it is ordinarily us'd to signifie to adjure or bind one by oath , yet ( being as some suppose of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confine , or ( as some ) of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bound or limit ) it originally signifies to bind , limit , confine , oblige any way by word or promise , as well as oath . and j. t. confessing pauls charge in that place , and 1 tim. 6. 13. 2 tim. 4. 1. to be alike , therein confutes himself however . for the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used , are no more then to engage before some witness ( god or man ) or solemnly to command or charge , and not to swear one , and cannot be taken so strictly as to adjure , though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken in the moderate sense , i. e. any way to oblige , as well as in that rigid way of swearing . i reply , that the rule of expounding or interpreting words , is not the derivation of the word , which often is very uncertain , but the use ( which is vis & norma loquendi , the force and rule of speaking ) and there being no instance given by him of any place , where it is used in any author of obliging , in his moderate sense , without an oath , and he confessing that , it is ordinarily used to signifie to adjure or bind by oath , and it being i charge or adjure by the lord , it can be taken in no other sence then swearing or binding by oath ; nor doth my alledging 1 tim. 6. 13. 2 tim. 4. 1. as like charges , abate any whit the force of my proof , sith i do not call them the same , or the one as express for charging by oath , as the other . in my fourth argument i alledged , 2 cor. 1. 18 , 23. and 11. 31. and 12. 19. 1 cor. 15. 31. to prove the use of swearing by paul in gospel-times . to the first only richard hubberthorn saith thus , now those that minds this scripture , may see that paul doth only justifie christs words in keeping to yea and nay , saying , that with him it was not yea and nay , for saith he , ver . 18. but as god is true , our word towards you was not yea and nay . and ver . 19. for the son of god , jesus christ , who was preached among you by us , even by me and silvanus , and timotheus , was not yea and nay , for all the promises of god in him are yea , and in him amen . so that this scripture is so far from bringing people to oaths and swearing , that he labours to bring them all to yea and nay in all things , and so to christ the substance , in whom all the promises of god are yea ; so that the apostle might well use these words , that as god was true , &c. so also were they true to their yea and nay , the end of all oaths . i reply . 1. richard hubberthorn in all this his pretended answer doth not deny , the expressions 2 cor. 1. 18. as god is true , 2 cor. 1. 23. i call god for a record upon ( or against ) my soul , 2 cor. 11. 31. the god and father of our lord jesus christ , which is blessed for evermore , knoweth that i lie not , 2 cor. 12. 19. we speak before god in christ , to be forms of swearing . surely the expression , 2 cor. 1. 23. i call god for record , is so plain an appealing to gods testimony , which is the definition of an oath by attestation or contestation of god as true , and upon or against my soul , by pawning or wishing a curse to himself , if he spake not true , and so appealing to god , not only as tostis or witness , but also as vindex , the avenger or judge , if he spake not true , that i find few or no expressions of swearing , more full then this , and therefore do thence infer irrefragably , that paul did swear , and consequently , that he did not conceive christ forbade all swearing , and therefore it is but his conceit , that the prescribing yea and nay , mat. 5. 37. was to put an end of all oaths . 2. whereas he saith , that this scripture labours to bring them to yea and nay in all things , and that paul doth only justifie christs words in keeping to yea and nay , it is so far from being true , that if the expressions of [ yea and nay ] were meant of using those words without swearing , as r. h. doth vainly imagin , the apostle would be so far from bringing them to yea and nay in all things , and justifying christs words in keeping to yea and nay , that he should indeed do the contrary , forasmuch as he saith , our word toward you was not yea and nay , and , the son of god , jesus christ , who was preached among you by us , was not yea and nay . i know the meaning of the speech , our word towards you was not yea and nay , is not about the using of these terms , yea and nay , but of the constancy of his speech and actions , as i express it in my serious consideration , p. 16. but i only shew me silliness of richard hubberthorns talk , sith what he alledgeth , if understood as he seems to understand it , would make against him . but samuel fisher against my allegation of 1 cor. 15. 31. saith thus , and as for his saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a particle of swearing , i say it is not necessarily so , but oft of affirming only as quidem , profecto , truly , verily , &c. and however where paul uses it , 1 cor. 15. 31. he does not swear ( as j. t. divines he did ) for sith he , and all confess , none are to swear by any but god alone ; pauls swearing there ( had it been an oath ) had been unlawful , it being not by god , but by his and the corinthians rejoycing . to which i reply , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , grammarians make a particle of sweaning ; nor hath s. f. shewed any instance , where having an accusative case after it , as here , it is a particle of affirming without swearing , and until he do so , it is necessarily here a particle of swearing . nor is it against the confession , that none are to swear by any but god only . for in this oath he swears by god , when he swears by his and the corinthians rejoycing , it being an oath by oppignoration , pawning , or execration , in which god is appealed to as judge , or avenger , as well as witness , by pawning to him , and wishing the forfeiture of his rejoycing , or glorying in christ jesus , if what he saith were not true ; as when we say , on my salvation it is so , as god help me , &c. which i hope to clear more fully , if ever i finish and publish my fuller treatise about swearing , forementioned . hitherto samuel fisher's opposition hath confirmed my arguments against himself . i return to richard hubberthorn . to my alledging to prove paul ' s swearing , rom. 1. 9. & 9. 1. gal. 1. 20. phil. 1. 8. richard hubberthorn thus saith , is this a proof for men to swear and take oaths for men , or against men ? hath not the man here lost the understanding of a man ? thus to compare and call this the apostles oath , when he takes god to witness , that he prayes for the saints continually ; is this an oath to testifie the truth of his writing against lies ? indeed this we desire , that john tombs , and the rest of the priests in this nation , would write nothing but what god would witness unto the truth of ; and that they would speak truth , and not lie , then they would not thus abuse the apostles words , when as the apostles intend no such thing in their words here asserted . and whereas it is again said , that the apostle took an oath , phil. 1. 8. now let all honest and sober hearted men consider , whether the truth of god and the apostles that speak it forth , be not abused , that from a novice that is lifted up in pride , and would do or say any thing for his hire , should bring those scriptures to plead for swearing , and that lawfulness of oaths ; in all which the apostle took god to witness his love to the saints , and labour in the work of his ministry , signifying that all understand how that he spoke the truth , and did not lie , and kept to his yea and nay , according to christs doctrine ( and did not swear at all . ) i reply , 1. those texts were not brought by me as a proof for men to swear and take oaths for men or against men , but to prove that some swearing in gospel-times may be lawful , sith the apostle paul , a man moved by the holy spirit , even in his holy writings and speeches did swear : which is enough against r. h. and his complices , who deny any swearing lawful in any case . 2. i say , that these speeches [ god is my witness , i speak the truth in christ , i lie not , my conscience also bearing me witness in the holy ghost , behold , before god i lie not , god is my record ] are forms of swearing , it being the definition of an oath , which all writers that i know of agree in , that an oath is an appeal to , or invocation of god , as joint witness with us of the truth of our speeches , and therefore in this i write nothing , but what god will witness the truth of , i speak truth before god , without abusing the apostles words in pleading for the lawfulness of some swearing ; and in this i dare stand to the arbitrement of sober , honest-hearted , intelligent men , not fearing the censure of r. h. as if i were a novice , who have been a professor of christianity above forty years , and a preacher of the gospel above thirty , and wish r. h. do not accuse me as lifted up with pride , with the like spirit as it is said , that diogenes trampled on plato's pride with greater pride , there being not many branches of pride greater then this , to take on him to judge the secrets of anothers heart , and to foretel what he will do , it being to behave himself as if he were god. sure they that know me , and judge of me with a charitable mind , they that have had experience of my adventures and losses for asserting truth , will not believe r. h. in what he here suggests , that i would do or say any thing for hire , who would thank r. h. if he would shew what hire i have taken , which the words of christ and his apostle allow not , luke 10. 7. 1 cor. 9. 7 , 10 , 11 , 13 , 14. 1 tim. 5. 17 , 18. gal. 6. 6. but if he think his tongue is his own , that he may accuse and reproach at his pleasure , i think it my duty to tell him , that his practice is rayling and false accusing ; and that his tongue is set on fire of hell , and that without repentance he shall not inherit the kingdom of god , 1 cor. 6. 9 , 10. he proceeds in the same vein of reviling , censuring and false accusing in his speech of my fifth argument , to which he makes no answer but this , that to break christs command is of no necessary use ; that i might as well have stated my argument , that to break christs command is of benefit to humane society , therefore to break christs command is lawful , &c. and might thus have proved it , that except we break christs command , we cannot preach for hire , nor sue men at law for tithes , nor live in pride , ease and vanity , nor keep our places of profit and benefits , which is necessary for our society of priests , ergo. but we whose eyes god hath opened , do see that all his book tends to perswading of people to swear when christ hath said , swear not at all , and that which he would now swear for again , would swear against for the same advantage and profits which he hath in his eye , yea , or he would perswade all men not to swear , and bring scripture to prove it upon the same account , so that what he doth in this kind , is because of advantage : for two years since he did not preach this doctrine , nor write those arguments . to which i reply , the lord rebuke thee : there 's none of thy accusations of divinations here , after thy rayling fashion , brought by thee , which thou canst prove by me , and those that know me , know it to be false which thou suggests concerning my seeking gain , and suiting my actions thereto , and changing my doctrin . there is no doctrin in that book thou here opposest , or the other of the insufficiency of light in each man , which hath not been my constant doctrine . what thou wouldst have imagined as if no swearing were of necessary use to humane society , is contrary to all experience of governors of kingdoms and commonwealths , and the apostles words alledged by me , heb. 6. 16. an oath for confirmation is to men an end of all strife . that which samuel fisher saith , that what swearing was then allowed of , ( as before a ruler it then was to end a strife among men , who are yet in strife ) is now unlawful among his saints , who are redeemed out of strife , and the rest of those fleshly works , which it is one of , gal. 5. is a silly shift . for , 1. the saints are men . 2. those of the old testament were saints , and yet were to swear . 3. if men , not saints , may swear to end strife , then it is not prohibited by christ to them to swear in some cases , and , sith the precept of not swearing is not limited to saints , if others may swear in some cases , notwithstanding that precept , saints may swear also . 4. saints are redeemed from other works of the flesh , yet are not so redeemed , but that they may have envyings , wrath , emulations . however quakers imagine themselves perfect , yet the scripture doth not say , that the most eminent saint is so redeemed out of strife , but that he may be tempted to , and guilty of some unlawfull strife , while he is in the body . 5. there was strife between paul and barnabas , acts 15. 39. paul and peter , gal. 2. 11. the corinthians , 1 cor. 1. 11. who were termed saints , ver . 2. 6. quakers are guilty of strifes in opposing preachers and reviling dissenters from them , and therefore if it be necessary to end strifes of men , that there be oaths , it is also necessary to swear to end strifes with them . do not they seek to recover stollen goods , due debts ? and if so , oaths are necessary for them . 7. oftimes saints are found so guilty of contentions among themselves , that , were not magistrates impowred to compose them , they would be endless and remediless . the story of the libels brought to constantine the great at the nicene council , of one bishop and confessour against another , and burnt by him , shewes , how ill it would fare with the best saints , if magistracy did not quiet them . our own times have had too much experience of this . 8. saints live among men unholy , to whom they owe duties of love and righteousness , which cannot be done without testifying the truth in many cases , wherein they differ , to end their strife ; and therefore saints are bound , when the laws require oaths , and they are the only witnesses to give in evidence , out of charity and justice to swear for ending of strife . richard hubberthorn addes something against what i argue in proof of the fourth proposition , omitting any shew of answer to my sixth argument for my first proposition , and passing over the second and third . i alledged to prove this proposition , [ that the king is the only supreme governor in all his dominions ] the example and rule of christ , mat. 22. 21. 1 tim. 6. 13. luke 2. 51. which he saith , i bring to prove an oath of supremacy to king caesar ; which is not true , it being brought to prove a supremacy over all persons , not an oath of supremacy , and so all his answer is impertinent . the argument stands good . christ himself did acknowledge subjection to caesar , and his parents , therefore no prelate is exempt from the kings government . richard hubberthorn addes , john tombes saith , that paul a saint was subject to the judgement of caesar , and appealed to him , then he acknowledged him supreme , &c. ergo. ans . paul was a prisoner for the word of god , and testimony of jesus , and appealed to caesar for justice , because he was unjustly accused , and had not done any thing worthy of bonds or of death ; therefore according to their law he ought to be set free ; but paul did not call caesar the supreme head of the church , and chief ruler in ecclesiastical things , for if caesar had been the supreme head of the church , of which paul was a member , he would but have needed little appealing unto for setting him at liberty ; but in such arguments as tombes hath used , is manifest the ignorance of foolish men , wherein their folly appeareth to all men , as the scripture saith , 2 tim. 3. 9. i reply , 't is true , i alledged pauls example , acts 25. 8 , 10. to prove the king supreme governor over all persons in his dominions , and acts 23. 29. and 24. 5 , 6 , 8 , 10. and 25. 8 , 11 , 19 , 21. and 26. 2 , 3. to prove him governor in all causes , or chief ruler in ecclesiastical things , not to prove caesar supreme head of the church , as r. h. misrepresents me . now he shews not any defect in my proof taken from matter of fact related in the text , but tels us , if caesar had been supreme head of the church , of which paul was a member , he would have needed little appealing , which is to alter the conclusion , and to say nothing to that point which was in question , nor to answer the proof at all , which all that know the rules of arguing know to be ridiculous , and indeed very foolish . speeding no better in answering my arguments , r. h. proceeds to his wonted course of invectives against my person , which i am necessitated to take notice of , because they are impediments to many , of receiving the truth i teach , and do so fill people with prejudice , that their ears are stopped from hearkning to the clearest demonstrations , and they are carried away with the vain conceits of quakers , and other blind guides . he tels me , that my ministry if received would beget men from their holy and harmless state into transgression of christs command , and from the tenderness of conscience into hardness of heart , and saith , when i say the oath of supremacy was imposed for excluding of the popes jurisdiction , &c. if so , why dost thou preach it up to be imposed upon the holy , harmless , godly christians , who are redeemed from the popes power and jurisdiction , that i am a miserable comforter to tender consciences , that my end is seen , and therefore cannot deceive many , that those holy persons who are tender of an oath , ought to be my teachers , who am far from righteousness or tenderness of conscience , that it is a shame for me to be an imposer of oaths upon tender consciences , who profess my self a minister of christ , that it is manifest my ministry is to bring people into condemnation , in which he falsly accuseth me , that i am an imposer of oaths upon tender consciences , that i preath it up to be imposed upon the holy , harmless , godly christians , because to free them from the snare , which the law of the land brings them into by reason of their denying to take the oaths of supremacy and allegiance , i have endeavoured out of compassion to their souls , to prove to them , that such swearing may be lawful : it is not i that impose the oaths on them , but the law and the officers that are to execute it ; nor did i preach it up to be imposed on tender consciences , but after it was imposed on them by others , and my petition with others to his majesty for the release thereof without the desired effect , i did upon advise and importunity , publish the writing about it , to free them from mistakes , who scrupled the thing , there being then in appearance , no other way for the liberty and help of many then imprisoned , and more liable to imprisonment for their refusal to swear , then by shewing them the lawfulness of that , for denying of which they suffered , and therefore they might without danger to their souls , and much benefit to themselves in their outward estate , take an expedite course for their peace . which charity ( that thinketh no evil , that hopeth all things , believeth all things , 1 cor. 13. 5. 7. ) if there had been any in r. h. would not have construed to have been done to any evil end , but out of love and mercy to men for their good , and for the great advantage of them that are of the same judgement with me in point of baptism , that it may not be imputed to them as their common tenent , that they allow no oaths , no not in judicial proceedings , which is interpreted as tending to the overthrow of all civil government , and so the persons counted intolerable , which hath caused , and is yet likely to cause great persecution to those that hold the truth about baptism . in which thing i bless god i have not been so miserable a comforter , but that i know my self of many , and am told of more hundreds , yea thousands , who have had their liberty and their families , saved from ruine , by reason of the clearing of the point to them in that book ; and , if some after their swearing have been disquieted in spirit because of their oath , it is not to be imputed to that book , but their own weakness , or such affrightments as r. h. and others , do put upon them . i refuse not to be taught by r. h. or any other , but , sure i am , in this thing r. h. yields me no light to rectifie me , but by his false accusations of me , as far from righteousness , as bringing men into condemnation by my ministry , &c. gives me occasion to fear that he is led by an evil spirit , so venomous a tongue discovering a malicious poisoned heart . my answer to the grand objection from mat. 5. 34 , 35 , 36 , 37. james 5. 12. was , that there must of necessity be some limitation of christs speech , as of the next speech , ver . 38 , 39 , 40 , 41 , 42. and many more places , which i then did not recite , but shall now refer the reader to some of them , mat. 5. 29 , 30. mat. 6. 17 , 19. 25. 34. mat. 7. 1. mat. 10. 28. mat. 23. 3 , 8 , 9. luke 6. 30. john 6. 27. which with many more if they were understood without limitation , would cross other texts of holy scripture , and such truths as are undeniable , and introduce such evils as are intolerable . and that mat. 5. 34 , 35 , 36 , 37. is to be limited , i proved it from the angels and pauls swearing and adjuring after that precept , which shews they understood it with limitation , and so are we to understand it , and that it is to be limited as i there set down , i proved from the words of the text , there and elsewhere . hereto r. h. speaketh thus . indeed it doth plainly appear , that thou must of necessity either disprove christs words , or else deny thy own , seeing they are contrary the one to the other : so therefore thou saist , that it was those oaths above mentioned , that was forbidden by christ and the apostles , and i shall shew it plainly , that thou hast no necessity to limit christs words to vain and prophane swearing ; ( but only that thou wouldst have thy words true , and his false ) for christs words in mat. 5. do not intend such oaths , for he speaks of the true oaths which was used among the jews , and such oaths as christ told them they were to perform ; for it was not said in old time , that they should perform vain , light , prophane , unnecessary , customary , and passionate oaths , but such as they were to perform betwixt the lord and them , and the solemn vows and covenants which they made in old time to their kings , and one to another , the christians now by the command of christ was not , to swear these oaths , neither any oath true nor false . to which i reply , 't is true , christ spake of true oaths to be performed to the lord , as the occasion of his precept did lead him to speak : but it is true also , that our lord christ forbids not such oaths universally , nor as they were used in old time among the jews , and to their kings , and one unto another ; but as the pharisees and other teachers interpreted what was said to them of old time , that what was said to them , did bind no further then not to break their oaths , but to perform them to the lord , otherwise they might swear as oft as they would , and in what manner they pleased : but this christ denied , and determines they might not swear frequently , unnecessarily , with such oaths as they used , and conceits of the obligation of some , and not others , as the text leads us to conceive ; and the reasons by me given , prove the words are to be limited , to which r. h. hath given no answer , and therefore my answer and whole dispute stands good , notwithstanding the opposition of r. h. and s. f. and for the insinuations of r. h. that this is preaching of the lawfulness of swearing ( or sinning ) against christs command , and that such teachers are given to change with every government , and that they preach as the false prophets did for handfuls of barley and pieces of bread , they are but a further continuation of his revilings , it being no teaching against , but expounding of christs command ; nor have we changed our doctrine or principles with change of government , but shewed subjection to the powers that be , as paul injoins , rom. 13. 1 , 2. nor do we look at wages any otherwise , then we are allowe nor conceive we are bound by any law of christ or his apostles , to refuse or neglect more liberal maintenance , be it by tithes or other pay assigned by law , then that which is by meer alms or voluntary contribution , which in most places is so scant , that persons of worth are necessitated to live in a sordid manner , or people are necessitated to take persons of little worth , and thereby the ministry is debased , the people untaught or ill taught , such ignorant and corrupt men , as r. h. seems to be by his writing , creep in among men , and pervert them . that which r. h. saith , the jews sware by the living god , but the apostates by the book , insinuates , as if such were apostates as swear thus , and that they swear by the book , and not by the living god. but neither doth he prove , that they who teach the lawfulness of some swearing , are apostates from christianity , any more then holy paul , who hath left upon record in holy scripture , his oaths , after he was an apostle ; nor is this form of swearing , so help me god , and by the contents of this book , any other then swearing by the living god , made known in that book , and pawning our interest in his help , according to the doctrine and promises in that book , expressed by laying the hand on the book , as formerly by coming before the altar , 1 kings 8. 31. 2 chron. 6. 22. as a sign of our abandoning our interest in gods help , made known in that book , if we speak not truth . i find in an humble petition of some prisoners in maidston , dated january 25. that they cannot acknowledge any authority that god hath given the king in spiritual things or causes ; and they thus argue : if thou hast any power to be a lord over our faith , or by outward force to impose any thing in the worship of god on our consciences , it is given unto thee as thou art a magistrate , or as thou art a christian ; but thou hast no such power given unto thee of god as thou art a magistrate , appears , 1. because if magistrates as such , have such an authority , then all magistrates in all nations have the same power : in turky i must be a mahometan , in spain a papist ; and for ever as the authority changes religion , i must do the same . 2. because the apostles refused to be obedient to their rulers , when they were commanded to forbear that which they judged part of the worship of god , acts 4. 19. acts 5. 29. 3. all the scriptures of the new testament that injoyns obedience unto magistrutes , were written when the romans had the empire of the world , whose emperours were for the most part ( if not all ) heathenish idolaters for the first 300 years , until constantine 's time ; it therefore cannot be supposed , that any of these texts of scripture that calls for obedience to magistrates , intends an obedience in matters of faith or worship , for then the christians that lived under those emperours , must needs have denied christ , and worshipped the roman gods , as some of the emperours commanded . answ . though in my serious consideration of the oath of the kings supremacy , there is that said which might have prevented this objection , yet being willing to clear the truth more fully , i say , 1. that it is not rightly supposed , that by outward force any thing in the worship of god , may be imposed on mens consciences . for though by outward force , things may be imposed on the outward man , and the actions of some of the members , yet by outward force a thing cannot be imposed on the conscience . for then only is a thing imposed on the conscience , when the conscience is convinced , that he ought to do , or not to do it , which must be done by doctrine , or some other way insinuating into the conscience the necessity or lawfulness of doing or not doing a thing , which outward force cannot perform . 2. that it is a greater mistake , that the king in the oath of supremacy , is acknowledged to have power to be a lord over faith , or by outward force to impose any thing in the worship of god , on mens consciences . this mistake might have been rectified , if they had heeded the oath , proviso , admonition , 37th . article prefixed before my book , and the explication of the 5th . and 6th . propositions , which i gave conformably to the speeches of learned approved men , by the princes that have been and are , which i find not yet any persons in authority have disallowed ; and yet i conceive by their words in the end of their petition , they were not ignorant thereof , sith they cite the proviso of the statute 5. eliz. and the admonition , which i presume they found printed in my book . by which they might have understood , that kings are acknowledged governors in spiritual things , as well , and no otherwise as in temporal things . now in temporal things they have not power to impose any thing on mens consciences by outward force , not is the king a lord over our faith in temporal things ; so as that if he should tell us we may marry our brothers wife , or command us to fight a duel for our honour , we may think we are bound in conscience to do it , or that we may lawfully do it , much less that he is lord over our faith in the things of god , so as to impose on our consciences what we shall believe concerning god , christ , the covenant of grace , the doctrine of salvation , &c. or to form the worship of god by addition or diminution , otherwise then is appointed by gods word , but as dr. rainold's confer . with hart , chap. 10. cites the words of augustine , which i find in the seventh tome of his works , in the third book against cresconius the grammarian , chap. 51. more fully then in the fiftieth epistle , for in this kings , as it is commanded them by god , served god as they are kings , if in their kingdom they command good things , and forbid evil things , not only which pertain to humane society , but also which pertain to the religion of god. and as they are not to govern in temporal things , but according to just laws of the commonwealth , so neither in the things of god , but according to the holy laws of god ; and although they have more authority in making and executing laws in civil things , then in religious , yet in neither to make or execute laws contrary to gods laws , nor to usurp that prerogative which belongs to god to dispense with his laws , or to hinder the doing of a duty imposed in the first or second table of the law , or to mould or urge doctrines of faith or worship , otherwise then god in scripture declares or appoints ; nor do we acknowledge by taking that oath , that we owe them active obedience , if they urge us by laws and edicts thereto , in things reserved to gods prerogative , or such as are contrary to his laws in force , only we are to yield passive obedience by suffering , and not resisting the power and authority thus abused . nor is there any thing in the words of q. elizabeths admonition annexed to her injunctions , contrary to this explication . for the queen doth not say , that she challenged by that oath , such a power as was challenged by her father , king henry the eighth , which was , to burn his subjects at the stake for their dissenting from him in religious matters : but she saith , that nothing was , is , or shall be meant or intended by the same oath , to have any other duty , allegiance , or bond required by the same oath , then was acknowledged to be due to the most noble kings of famous memory , king henry the eighth her majesties father , or king edward the sixth , her majesties brother . and again : for certainly her majesty neither doth , ne ever will challenge any other authority , then that was challenged , and lately used by the said noble kings of famous memory , king henry the eighth , and king edward the sixth , which is , and was of ancient time due to the imperial crown of this realm ; that is , under god to have the soverainty and rule over all manner of persons , born within these her realms , dominions and countries , of what estate , either ecclesiastical or temporal , soever they be , so as no other forrein power shall , or ought to have any superiority over them . now if she had challenged power to burn at a stake her subjects , for their dissenting from king henry the eighth in religious matters , then she must challenge power to burn all his protestant subjects at a stake , and therefore she must be conceived to challenge only authority over all persons to govern them according to just laws , excluding forrein power . whereto agree both the words of the 37th . article , set down in my former book , and the word of king james in this , that in that oath only is contained the kings absolute power to be judge over all persons , as well civil as ecclesiastical , excluding all forrein powers and potentates , to be judges within his dominions . nor is it true , that by king henries practice appears , that q. elizabeth challenged power to burn dissenters from king henry in matters of religion . for she did not challenge all the power , which king henry practised , for then she should have challenged a power to behead her mother , which he practised , and if the queen her self exercised the same authority ( though it be not to be called authority or power truly , but an usurpation or abuse of power ) in putting some to death for their conscience in religion , yet doubtless she challenged no other power then what before had been or might be lawfully exercised or used , as the words are in the statute 1. eliz. c. 1. a little before the oath of supremacy , nor doth the oath acknowledge the king governor , or to have any other power or authority to be assisted , defended or actively obeyed , then as it is lawful , and used or exercised lawfully , and therefore in answer to the three arguments of the petitioners , i say , 1. that by the acknowledgement of the kings supremacy in spirituals , as a magistrate neither is a man bound to change his religion as the king doth , nor to forbear gods worship which he forbids , nor to deny christ , or worship other gods because he commands it . it followes in the maidston prisoners petition . and now , o king , that no man as he is a christian , hath power to be a lord over anothers faith , or by outward force to impose any thing in the worship of god , is as clear , 1. because the lord jesus himself , nor his disciples , would never by any outward force compel men to receive them or their doctrine ; for when the disciples of christ ( supposing they might use violence as under the law ) would have commanded fire to come from heaven ( as elias did ) to consume them that would not receive them ; christ turned and rebuked , saying , ye know not what spirit ye are of , for the son of man is not come to destroy mens lives , but to save them . answ . to be governor in things and causes spiritual and ecclesiastical , is ascribed to the king as king , and not as a christian , for a christian as a christian hath not the government of any others besides himself in any causes , and he is governor in ecclesiastical causes , as well as temporal : but he is not governor in temporal things as a christian , but as a king ; although it is true , that a christian is better fitted to govern in both causes , in that he is a christian , his christianity by framing his spirit to wisedom , justice , clemency , &c. producing more aptitude to govern , though not more authority , and therefore were there not in this part of the petition sundry mistakes , by which those petitioners incommodate , and harm themselves and others ; and there seems to be some reflection on my book of the serious consideration of the oath of the kings supremacy , i should let this pass : but for these reasons i shall a little examine what is said . 1. the mistake is continued , as if by acknowledging the king supreme governor in spiritual things , he had a power given him to be lord over anothers faith , which were indeed to ascribe that to the king , which the pope takes on him , to determine what a christian is to believe , which hart the jesuite imagined was given to the king by that oath , but was rectified therein by dr. john rainold confer . with hart , chap. 10. 2. if [ by imposing by outward force , any thing in the worship of god ] be meant of imposing on the conscience , the same mistake is continued , which i have before discovered : but if [ by outward force imposing any thing in the worship of god ] be meant of [ imposing by civil penalties on the outward man , something in gods worship ] there is need of much caution to determine of their power . civil penalties are greater , as death , banishment , mutilation , imprisonment , spoiling of estate , liberty of trade , &c. or less , as some small diminution of priviledges , office , &c. the things imposed on men may be either the commands , or plain institutions of christ , or some things devised by men , as councils , fathers , prelates , &c. and these impositions may be either in circumstances of time , place , order , which are undetermined by christ , or in such points of doctrine or worship , as are of greater moment , and determined by christ . the impositions may be such , as are termed by the apostle , hay and stubble , or such as overthrow the foundation which is laid , which is jesus christ , 1 cor. 3. 11 , 12. such as are impositions tending to idolatry , superstition , profaneness , heresies of perdition , blasphemy . the imposition may be on teachers or learners , stronger or weaker christians , to be subscribed to , or taught , or to be conformed to , or professed , and this to be done either by bare presence , which infers no consent , or by some act which shews consent . it cannot be denied , but that kings by reason of their errour and rigour , have very sadly miscarried in their impositions on christian brethren in matters of faith and worship , there having been many mistakes in the best councils , fathers , prelates and learned men , since the apostles days , who have seldome been so equal , as to permit those they have been prejudiced against , to debate freely and fully what they hold ; nor are they heard with that equanimity , which were requisite . and therefore princes , parliaments , republiques , have made many hard laws , and done innumerable unrighteous executions , to shedding of much innocent blood , and most heavy oppressions of men , either guiltless , or not deserving such severe penalties as they have indured . i think kings and parliaments who see not much with their own eyes , but are fain to use the judgements of learned men and prelates , who are often partial through prejudice or interest , or not studied in the points about which they advice , do often stand in a very slippery place ; and that law-makers and officers of justice have need of very much circumspection and tenderness , ere they make penal laws in matter ; of religion , that they should not make heresie by the determinations of any councils since the apostles days , nor urge subscriptions and conformity under civil penalties , but in things plainly set down in holy scripture , that so much liberty to dissents and different usages should be given , as may stand with peace . yet that kings should use no civil penalties on men for any disorders or errours in any matters of saith or worship of god , i am not yet convinced by any thing i have read , much less by the arguments of these petitioners . not by the first . for a king may do that which our lord christ in his state of humiliation would not do . he would not divide an inheritance among brethren , luke 12. 13 , 14. and yet a king may do it . for though christ was king in right , yet he refused at that time to take upon him , or to execute the office of a king , but took upon him the form of a servant , phil. 2. 7. and therefore a king on his throne is not debarred from doing that which christ would not do in his debasement . and yet even then the lord christ did whip the buyers and sellers out of the temple , and overthrew the tables of the money-changers , john 2. 15 , 16. mat. 21. 12. i will not now dispute , whether christ did this jure zelotarum , by the right that zelots of the law among the jews , claimed to themselves ; or jure regio , by the right of a king , under which notion acclamation was made to him when he rode on an ass into jerusalem , luke 19. 38. after which he did expel the buyers and sellers out of the temple , ver . 45. nor whether this be a good proof for magistrates , to intermeddle in matters of religion , as it hath been argued by mr. cobbet of new england . it is sufficient for my present purpose , that the alledging of christs example by these petitioners , is so far from making against the kings power in ecclesiastical causes , that it rather makes for it . nor is it against the kings power in causes ecclesiastical that the lord jesus himself , nor his disciples , never would by any outward force compel men to receive them or their doctrine . for , besides what is already said of christs example , there is a great difference to be made between professed infidels , and disorderly christians ; between planting of the gospel at first , and resorming christians who have in shew received it , there may be reason to do the latter by civil penalties , though not the former , though men are not to be made christians by civil penalties , sith religion is not to be inforced , but perswaded , yet being christians they may be corrected by civil penalties . as the apostle paul , though he said , what have i to do to judge them that are without ? 1 cor. 5. 12. yet did not exclude ecclesiastical penalties on them that are within ; no more are they that are within , freed from civil penalties in some things ecclesiastical , because they are within , though perhaps they that are without , are not to be compelled to come in . and yet it is not proved , that a king may not use some civil penalties , especially denying of favours and priviledges to them that embrace not the faith , or rather , it is certain , he ought so to put a difference between christians and infidels , godly christians and profane loose ones , that the former may have that encouragement and benefit , which others have not , according to davids example , psal . 101. which a king ought to follow . as for the speech of christ , luke 9. 54 , 55 , 56. it serves much less for the petitioners purpose . for 1. the reason of the disciples desire of calling fire from heaven , was not their not receiving them or their doctrine as christian , but as jews . for the samaritans did not receive christ , because his face was as though he would go to jerusalem , ver . 53. which shews , that their not receiving him , was out of the hatred they bare to him as a jew , and to the worship which was at jerusalem , according to what we read of the samaritans , joh. 4. 9 , 20. & 8. 48. and therefore this is not to the present purpose of christs denying power to the civil magistrate , to inflict civil penalties on the non-receivers of his doctrine . 2. the fact of the samaritans was far different from the fact of the captains that came to take elijah , 2 kings 1. chap. for they came to take elijah to destroy him , these only did not receive christ , those doubtless were worshippers of baal , and joyned with the king of israel to uphold idolatry , and to persecute the prophets and worshippers of the true god , which made them more justly objects of wrath and divine vengeance then the samaritans were . 3. that which the disciples would have had fall on the samaritans , was fire from heaven to destroy them , which was too great a punishment for that neglect : but this doth not prove that a lesser and proportionable penalty , may not be inflicted on some disorderly christians by a civil magistrate . 4. the disciples were but private persons , and were carried with a private and selfish spirit , even the desire of private revenge , and therefore christ rebukes them , as not minding with what spirit they were moved ; which hinders not but that a publique magistrate , ex zelo justitiae , with a publique spirit out of zeal of justice , may inflict some proportionable civil penalties on christians , who are his subjects for some offences in spiritual or ecclesiastical things or causes . but , say the petitioners , 2. if any men under heaven have had any such power in the dayes of the gospel , the apostles and elders in the primitive times must needs have had it , but this they disowned . the apostle paul in 2 cor. 1. 24. saith thus , not for that we have dominion over your faith , but are helpers of your joy , for by faith you stand ; yea the lord jesus when they strove for domination , forbids it , saying , ye know that the princes of the gentiles exercise dominion over them , and they that are great do exercise authority upon them , but it shall not be so amongst you , mat. 20. 25 , 26. even so saith peter , speaking to the elders , feed the flock of god which is amongst you , taking the oversight thereof , not by constraint , but willingly ; not for filthy lucre , but of a ready mind , neither as being lords over gods heritage , but being examples to the flock , 1 pet. 5. 2 , 3. and in truth the apostles and disciples were not to use any external force to carry on their masters work , but only by shewing the terrours of the lord were to perswade men ; and in case of resistance to shake the dust from their feet , as a witness against their opposers . answ . 1. to have dominion over our faith , that is to appoint authoritatively what we shall believe , what not , so as that if we believe not , we sin against god , and are liable to his wrath , is peculiar to christ the great prophet of the church , acts 3. 22 , 23. to the apostles themselves , christ said , mat. 23. 10. neither be ye called masters , for one is your master , even christ . neither the pope , nor any council of bishops or elders , much less kings and parliaments ( who take not upon them to be teachers in the church ) can prescribe to us our creed , or form of worship of god , any otherwise then christ and his apostles from him , have delivered them to us . nor doth the oath of supremacy ascribe to them such power and authority , but it hath been disclaimed , as is before shewed . nevertheless princes may require those under their dominions , to worship god in christ , according to the plain direction of the scriptures of the new testament ; and if they set up idols ; blaspheme the god of heaven , &c. may inflict civil punishment , they may forbid and punish the teaching of some doctrines , tending to the reproach of religion , destructive of christianity , of civil government , provided they be very wary , that they do not judge by any other then the plain declarations of the holy scripture , and not by the authority of any councils or fathers , sith as it is in the 21. article of the church of england , general councils have erred and may erre , in things pertaining to god , and the punishment be so proportioned and qualified , as may agree with justice , equity , prudence , clemency , and other vertues requisite in them that rule over others . nor 〈◊〉 that which is here alledged , of validity to disprove it . for 1. it is not rightly supposed , that princes have not in the days of the gospel , a power in matters of religion , which the apostles and elders in the primitive times , had not . the contrary is proved in my serious consideration of the oath of supremacy , in the confirmation of the 4th . and 5th . propositions . the apostles and elders , as messengers of christ , and pastors of the church , had their peculiar authority , which princes are not to usurp ; and princes have their peculiar power and authority , to which every soul is to be subject : neither have dominion over our faith ; and , however popes claim it , our princes disclaim it . 2. the text mat. 20. 25 , 26. is rightly urged by protestants against the popes usurpation , as i shew in my romanism discussed , art. 7. sect. 8. but not rightly urged against christians , being civil magistrates , nor against princes being governors over all persons in their dominions , in spiritual things . that which is there forbidden , is rule in the apostles over one another , after the manner of the kings of the nations . 3. the text , 1 pet. 5. 2 , 3. is much less to the purpose , it being only a precept to teachers and elders of the church , concerning the exercise of their ecclesiastical function , nothing to the restraint of princes from the exercise of their office , in things and causes spiritual . 4. the apostles only perswading , shewing the terrours of the lord , shaking off the dust of their feet , are ill alledged to exclude princes from their power of governing all persons in all causes . the apostles and elders did not bear the sword as princes do . it would be of very bad consequence , if in case of resistance they might do no more then the apostles were to do in case their doctrine were received or opposed . it is added by the petitioners , thus . 3. it is very plain , that the lord jesus himself in his parable of the tares and wheat , forbids any force to be exercised upon false worshippers , as such ; for by the tares which he forbids the pulling up , mat. 13. 29. cannot be intended the transgressors of the second table , such as thieves , murderers , &c. because all confess with one consent , that the magistrates authority reaches such , but those that christ jesus would have remain amongst his wheat , in the field of the world , are the children of the wicked one through idolatry and will-worship ; this will further appear , if the 28 , 29 , 30. ver . be compared with the 38 , 39. of the same chapter ; and the reason the lord jesus gives , why both tares and wheat must grow together , ( o king , that it were engraven with the point of a diamond , and often laid before thee ) is , least in gathering up the tares , the wheat also be rooted up with them . answ . parables are a way of teaching , much used of old in the eastern countries , as appears by jotham's parable , judg. 9. nathans parable , 2 sam. 12. and they are narrations of things perhaps never done , yet related as if they had been so acted as they are told , that by the resemblance , the thing intended may more easily insinuate it self into the minds of the persons to be instructed by the parable . now there are in such parables , two parts , the one the devised story , the other the intended doctrine to be learnt by it , which is sometimes opened , as mat. 13. which we term the application or explication , and sometimes left to be gathered by the auditors , as luke 14. 16 , &c. luke 15. 11 , &c. and even mat. 13. 31 , 32 , 33 , 44 , 45 , 46. in the devised story are many things inserted , as lace in a garment , or carvings in a building , or pictures in a map , which are only for comeliness in the speech , more handsome dress of the speech , or filling it up , and yet are not doctrinal , nor argumentative , as from the parable , luke 16. 23 , 24 , 25. it would be vain to teach men , that those in hell may see those in abrahams bosome , and speak one to another . and therefore it is a rule in divinity , that such symbolical expressions are not argumentative any further then their application , explication or scope , appears to be . now the parable , mat. 13. 24 , 25 , 26 , 27 , 28 , 29 , 30. being distinctly opened by christ , from ver . 36. to 44. it is unsafe to conclude any more from it , then christ hath done in his explication . i know this passage , mat. 13. 29 , 30. hath been much urged for the toleration of men , corrupt in matters of faith and worship by the civil magistrate , without civil penalties , specially such as are destructive of mens being . but , what ever be said of the conclusion , this text serves not to the purpose . for 1. it is no part of the application or explication , ver . 36. to ver . 44. and therefore is to be counted only a filling up of the devised story , and therefore not doctrinal or argumentative . 2. there is no proof , that by the children of the wicked one , ver . 38. are meant only idolaters and wil-worshippers : yea these reasons seem to prove that others are meant , to wit , wicked men , who are transgressors of the second table of the law , as well as the first . 1. that the children of the wicked one , are ver . 41. termed all scandals , or things that do offend , and them that do iniquity , or that which is not agreeable to gods law. 2. john 8. 44. 1 john 3. 10 , 12. haters of their brethren , and murderers and liars , are termed children of the devil , or wicked one , as well as idolaters or will-worshippers . 3. the children of the wicked one seem to be all sorts of men , who are of satans sowing . 4. all those who are not children of the kingdome , but are to be cast into a furnace of fire . ver. 38. 42. are termed tares , and these are not only idolaters , will-worshippers , heretiques , but all other sorts of sinners , such as are mentioned , 1 cor. 6. 9 , 10. and elsewhere . nor are the reasons valid , here produced to the contrary . for 1. it followes not thieves and murderers , and others , whom confessedly the authority of the magistrate here reacheth , are not here meant , therefore not other transgressors of the second table , but idolaters , will-worshippers , heretiques . 2. nor doth it follow , christ would not have thieves , murderers , and other transgressors of the second table , remain among the wheat , but to be plucked up ; therefore they are not here meant by the tares , but idolaters and will-worshippers , as if christ would have all transgressors of the second table plucked up , none of the transgressors of the first , which is all one , as to say christ would have all liars , covetous , unrighteous persons , in any kind destroyed , not any witch , atheistical scoffer , blasphemer , idolater , profane person . 3. it is not proved , that by the servants of the housholder , are meant the civil magistrate , why not the angels termed reapers ? ver . 39. these petitioners after make them the apostles : will they have them to tolerate idolaters in the church ? 4. were it granted , that here were meant only idolaters , will-worshippers , heretiques , how is it proved that this is a precept to civil magistrates . there is no such precept in the application or explication of the parable , and therefore it seems to me not to note the duty of the civil magistrate , but the event of gods providence , that god would permit the cohabitation of the wicked in the world , with the just , as is also taught in the parable of the net , ver . 47 , 48 , 49 , 50. not that magistrates or ministers should permit them , and not by civil punishment or ecclesiastical , remove them out of the church , or the world . lastly it follows not , magistrates may not destroy idolaters , will-worshippers , therefore they may not inflict any civil punishment , from the species to the genus , negatively , an argument concludes not . these petitioners further tell us , how sad it is to remember how in all ages since christ , very strange mistakes have been on this account ; the lord of life himself was put to death for supposed blasphemie and wickedness , and accused for being an enemy to caesar , mat. 26. 65. john 19. 12. and this done unto him by a people that had the law of god amongst them , and were famous in the world for their earthly wisdom and knowledge . stephen was stoned , and james the apostle killed with the sword , supposed to be tares , or the children of the wicked one , when they were the pretious wheat of god , acts 6. 13 , 14. and 12. 2. the christians that suffered in the ten persecutions , were they not accused of being pestilent fellows , movers of sedition , turners of the world upside down , enemies to caesar , acts 24. 5 , 12. and 17. 6 , 7. when the contrary was most true , and they will be found to be the faithful martyrs of jesus ? so in latter times many of those that have been put to death for heresie and blasphemy , are by this age acknowledged to be the saints of god. o king , that our words might be acceptable to thee , consider , that neither thy self nor counsellors , have the spirit of infallibility ; if the apostles that had an extraordinary spirit of discerning , must not pluck up the tares , lest they root up the wheat also : how can any prince on earth undertake a work so dangerous ? it is possible , many of those that are counted false worshippers and hereticks , in this day , may ( at the time when god shall judge the world in righteousness ) be servants of the most high god. remember , we pray thee , that those that lived in the days of the lord jesus , accused their fathers for being guilty of the blood of the prophets , saying , if we had been in the days of our fathers , we would not have been partakers with them in the blood of the prophets , mat. 23. 29 , 30. yet themselves killed the lord of life . the romish church also saith , if we had lived in the days of the heathen emperors , we would not have been partakers with them in the blood of the christians , yet puts to death many as righteous as they were : and now many of thy subjects in this nation , are ready to say , if we had lived in the days of queen mary , we would not have been guilty with our fathers in the blood of those good men that then suffered ; yet such a spirit of persecution is now risen up , as ( if not restrained ) will terminate in the blood of many good men , and so bring down the wrath of god upon this generation , and there will be no remedy . answ i could eccho out all this after them , were not this alledged as a ground of their denial of the taking the oath of the kings supremacy . it is a good wish that the king would deeply consider and remember all this ; some acts of his give cause to think he doth , and to hope he will remember it . i said somewhat to the same effect in my serious consideration of the oath of the kings supremacy , and such things as have lately hapned , give still cause to inculcate this , that his majesty , his counsel , and ministers of justice , have need of very much circumspection how they imprison , and other ways punish men for their dissent from that which is established in matters of faith and worship , sith this power of punishing for supposed heresies , errours and schisms , hath been so unhappily and unrighteously managed , as gives cause to fear , that it neither was , nor will , nor can be well used without destruction of many innocent persons . god forbid i should justifie any abuse , or neglect according to my power and place , the seeking of reformation . nevertheless all this amounts not to a sufficient ground or reason , to deny the kings supremacy in spirituals , sith the like abuses happen in temporal things , and yet these petitioners deny not the promise , yea and that indeed in words of swearing of obedience in temporal causes . we might make a catalogue of sauls , davids , solomons , and others oppressions in temporal things , shall we therefore deny their regal power in them ? no , but acknowledge the power , and oppose the abuse ; yet not by arms , or other unpeaceable ways , but by petitions to the rulers , prayers to god , patient suffering , which are the weapons whereby christians conquer . for which reason , i except not against that which the petitioners adde . 4. to inflict temporal punishmemts upon any of us thy subjects , for not conforming to thy decrees , that restrain us from the worship that we know to be of god ; is it not a breach of that royal law , that commands thee , that whatsoever ye would that men should do to you , do you even so to them , for this is the law and the prophets ? mat. 7. 12. and we would in all humility offer to thy consideration , if thy soul were in our souls stead , wouldest thou be satisfied with the same measure , as is now dealt unto us , when neither the god of heaven , nor our own consciences condemn us of any evil intended against thy person or authority ? nor can the greatest of our enemies make any due proof of any combination or plotting with any upon the face of the earth , for the disturbance of the publique peace : and this we can with boldness say , because we know our own innocency . yet cannot this be a sufficient ground of denying the kings supremacy in spirituals ; nor is the proof of that supremacy enervated by what follows . but whereas it is objected , that the kings of israel and judah , under the old testament , had power in spiritual causes , and did punish blasphemy and idolatry , which are crimes of the highest nature against god , we confess they had such power , which was given to them in plain precepts , written in the law of moses ; but the gospel that we live under , is another dispensation , in which the lord jesus is the only law-giver , who doth not ( as moses ) proceed against the transgressors of his precepts , by external force and power , to the destroying them in their bodies and estates in this life , but in long suffering waits on men , not willing they should perish , but rather that they should repent and be saved , 2 thes . 1. 9. 2 pet. 3. 9. acts 17. 31. and when any continues in disobedience to the gospel , his punishment is eternal in the world to come . the apostle paul testifies of himself , that he was a blasphemer and perescuter , 1 tim. 1. 20. and if the mind of god had been , that he should have suffered death in that condition , how should he have had repentance given him , and been such a glorious instrument in the church as he was ? furthermore it is too well known , that the jews are the greatest blasphemers against our lord jesus christ , as are on the earth ; yet it is not the mind of the lord they should be destroyed from the face of the earth , for how then should the scripture be fulfilled , wherein god hath promised to call them , and to make them the most glorious nation of the world ? oh how can they be converted , if they be not permitted where the gospel is preached ? we speak not this in favour of any blasphemy , for our souls abhor it ; but because we would have the lives of men as precious in thy eyes , o king , as they are in the eyes of the righteous and most holy god. answ . it is true , that i alledged in my serious consideration of the oath of the kings supremacy , the power of the kings of israel in spirituals , to prove the king to be governor in spiritual causes ; i did not , nor was it necessary i should assert the same power every way , or the justice of proceeding now by the same laws , which were in many things appropriate to the policy of that nation , nor am i of opinion , that the judicial laws of moses , bind us any farther then their common equity , nor do i think it necessary we should fetch our laws from them , they being in many things fitted to the policy of that people , which is different from ours . nor do i deny , that there is not the same reason of punishing some idolatry and blasphemy of professed christians , as was of punishing the idolatry and blasphemy of the israelites , in the worshipping of the golden calf , baal , ashtaroth , molech , there being such special warnings given them before , such great things done by god for them , as made their engagement greater , and their revolt to other gods , worse , and more detestable then in other people ; and if it be true which dr. john burges in his rejoinder to the reply to bishop mortons defence of the three ceremonies , that the popish idolatry is not so bad as the israelites , then there may be cause why that idolatry which the papists use , should not be punished with death , though the worship of the golden calf , baal , molech , and such idols were . and for some blasphemies against christ , as the messiah or son of god , and some errours or heresies , which under the name of blasphemies have been punished with death , and perhaps by laws in force are liable to the same punishments , i dare not say that they are equally evil , or to be punished as the blasphemy of the mungrel was , lev. 24. 14 , 15 , 16. nor do i take upon me to justifie those laws by which death is awarded to heretiques , nor to avow the sentences that have been past against persons , as heretiques , because condemned by canons of councils . he that should now enact a law to put men to death for breaking the sabbath , because god did so appoint it , numb . 15. 35. in the case of him that gathered the sticks on the sabbath day ; or should make a law , that the father and mother of a stubborn son , should bring him to the elders of the city to be stoned to death , as it is deut. 21. 18 , 19 , 20 , 21. should , as it is said of draco the athenian , write his laws in blood . i deny not but that in the new testament , punishments are put off to the last judgement , that christ hath told us , mark 3. 28. that all sins shall be forgiven to the sons of men , and blasphemies wherewithsoever they shall blaspheme , excepting that against the holy ghost , that john 8. 7 , 8 , 9 , 10. christ ( if that story be genuine ) would not condemn the woman taken in adultery , but rather furthered her escape from stoning , that the gospel we live under is another dispensation , as the petitioners speak , meaning , that it is not so severe and rigid a covenant , as the law was , that the law was given by moses , but grace and truth came by jesus christ , john 1. 17. and therefore i count them too severe beyond christian moderation , that inflict death , imprisonment , banishment for some errours termed heresies , for non-conformity to some forms of worship , for some conceived blasphemies : some eminent protestants have been censured as too cruel , even by men of great understanding for their severity in these things . according to this determination , a prevention may be made of destroying such a blasphemer as paul or the jews , and yet the kings supremacy proved from the example of the kings of israel , even in spirituals , which may be exercised for publique peace , and common good , if good caution be used , without such direful and cruel persecutions as have been . a fathers power may be proved from the law , deut. 21. 18 , 19 , 20 , 21. though that law stand not in force , and so may the kings power in causes ecclesiastical be proved , from the power of the kings of israel , though it be denied , that he is to punish idolatry , blasphemy , heresie , as they did , or some would now have it once more say the petitioners ; 5. as it is no wayes lawful from the word of god , for christian magistrates to destroy and root out the contrary minded in religious matters , ( although idolaters ) so such proceedings may many times prove inconsistent with the very being of nations ; for suppose any nation were wholly heathenish idolaters , and the word of god coming in amongst them , should convert the chief magistrates , and twentieth part of the nation more ; must he with that twentieth part destroy all the other nineteen , if they will not be converted , but continue in their heathenish idolatry ? it cannot possibly be supposed warrantable . answ . all this may be granted . the spaniards practice in destroying the americans , is condemned by bartholomew de casa , a spanish bishop , their practises in their bloody inquisition are abhorred by all sober people , that are not made drunk with the wine of the whore of babylons fornications ; few men of good temper and wisdome , do allow making war to propagate religion : the zeal of princes and bishops , in persecuting christians , adjudged heretiques by them , is censured as madness by well composed men . in the multitude of people is the kings honour : but in the want of people is the destruction of the prince , prov. 14. 28. thou shalt not be joyned in burial , because thou hast destroyed thy land , and slain thy people , isa . 14. 20. doubtless a prince ought to be tender of his subjects , as of his children , and yet he may correct them , and though he be not to destroy those that remain infidel-idolaters , nor to force them to be christians , yet he may have a power to govern in things spiritual . and this if wisely and uprightly managed , may be of great advantage to the church of god , and is not to be denied because he doth , much less because he may , or we are jealous he will abuse it . thus much be said in answer to those petitioners . afore the first sheet of this supplement was printed off , i met with a little piece , intituled , a caution to the sons of zion , by samuel hodgkin , in which he grants assertory oaths in judicial proceedings not to be forbidden by christ , mat. 5. 34. because commanded in the law of moses , and overthrows the quakers plea , that no swearing is lawful , yet denies any promissory oath lawful , and therefore in that respect opposeth the oaths of allegiance and supremacy , and saith he is imprisoned for that reason . in that book , he first excepts against the definition jeremiah ives gave of a sacred oath , that it is a bond by which a man binds his soul to the speaking of that which is in it self true , or the doing of that which is in it self lawful , unto which the living and true god is called to witness , numb . 30. 2. to which samuel hodgkin faith , to this i answer , that every sacred oath by which god is called to witness to the truth of a thing , or to the performance of a lawful thing , is a bond whereby the soul is bound , but every calling god to witness in lawful things , is not an oath . as appears thus , if a bare calling god to witness , be swearing by god , then calling the heaven and earth to witness , is swearing by heaven and earth , for then moses had sworn by creatures , deut. 4. 26. i call heaven and earth to witness against you this day ; and so likewise god himself , in deut. 30. 19. i call heaven and earth to record against you , chap. 31. 28. but it was ever unlawful to swear by creatures , therefore i conclude , that a bare calling to witness ; is not swearing . i reply , the conclusion is granted , and yet the definition of jeremiah ives stands good , who did not say , that a bare calling to witness , is swearing , but calling god to witness to the speaking of that which is true . and this to be an oath is granted by samuel hodgkin himself , p. 16. when he saith , that calling god to witness is not swearing ; but when we read of the servants of the lord swearing in scripture , we find that it was not only a bare calling god to witness , but they swear by god , that they did speak the truth , or that they would do such a thing . now swearing by god at least in assertory oaths , can be no other then calling god to witness of the truth of that we speak , and in promissory of the truth of our intention to perform what we say we will do . that which samuel hodgkin saith , now to swear by the lord , is to say that they do speak the truth , or will do such a thing by the lord , as much as if they should say , that the lord do help them in what they do , or that they do it by his assistance : and hence it comes to pass , that it was unlawful for a man to swear by any creature , because no creature can help him to speak the truth , or perform what he promised ; and hence it is that god took it ill when they did not speak truth , because they did as much as say , that god did help them to speak a lie , and so they blasphemed the name of god in the highest nature ; and doubtless , those that made the oath we have in our common law , did understand no less , and therefore they charge the witness , by the help of god to speak the truth , is a manifest mistake of the meaning of the phrase [ to swear by the lord ] which it seems he understands to signifie , not only that he that swears calls god to be a witness of the truth of what he saith in assertory oaths , and of the truth of his intentions to perform what he saith in promissory oaths , but also , that he calls god to witness , that he speaks truth by his help , or god helping him to speak truth in assertory oaths , and that his intention is to perform what he promiseth , by gods help or assistance . so that according to this mans conceits , it is no swearing , unless the person swearing do call god to be witness , not only of the truth of his words and intentions , but also of his acknowledging of gods help in speaking truth in assertory oaths , and his expectation of gods help to perform what he saith he will do in promissory ; which is a new and wild conceit . new , for none , as far as i know , ever vented it before ; but all writers that i have met with , have made the calling of god to witness the truth of our speech in assertory oaths , and of our intentions to perform , what we say in promissory , without this addition of acknowledging , that it is by gods help we speak truth , or of expectation of help from god to do , what we promise , to be swearing . and it is a wild conceit . for 1. it is frivolous to call god to witness , that he speaks truth by his help , or that he expects his help to do what he promiseth , it being impertinent to the occasion and end of swearing ; the occasion of swearing being some uncertainty of the truth of his words and intentions , and the end to take away that , there is no question or controversie to be decided by whose help he speaks truth , nor by whose help he expects to perform what he promiseth . every man knowes , that what is spoken or done , is by gods help , else it could not be ; but whether it be certainly true which he affirms , and his intentions true and real to perform , the consideration by whose help he speaks , or expects to do what he promiseth , is not at all required or minded by the exactor of the oath , as belonging to the oath , but the acknowledging that he speaks truth by gods help , is only a duty of thankfulness , which is fittest to be done by the person swearing after the oath is taken , and the expectation of help from god to perform what he promises , is a duty of trust in god , or dependance on him to be done after the swearing . 2. if this were necessary to an oath , then he were forsworn or unsworn , that did not acknowledge , that he spake truth by gods help , or did not depend on gods help for performance of what he promised , and all infidels , hypocrites , saints that neglect their duty herein , let their words or intentions be never so true , and their performance never so punctual and exact , should be perjured or unsworn . that which he alledgeth for this conceit , is frivolous . for the unlawfulness of swearing by any creature , is not , because no creature can help him that swears to speak the truth , or perform what he promised ; he that informs him of the truth , may help the swearer to speak truth , though he be a creature , and he that will aid him with money , &c. may help him to perform what he promised ; but because god only is a witness of secret truths , and sincerity of intentions , and can only be his judge and avenger if he speak not truth , and therefore more fully oaths are expressed in such forms as these , god be my judge , witness , helper , &c. nor is the reason , why god takes it ill that men swear falsly by his name , because it is as much as to say , that god did help them to speak a lie , for then in promissory oaths when they swearby god , he should take it ill if they do not perform their promise , because it is as much as to say , that god helps them to neglect their promise ; which is a sense no swearer imagins his words bear , nor any reprover of perjury , did ever give as the reason of the iniquity of the breaker of his oath : but because he by false swearing shews he either believes not , or fears not gods discovery , or avenging of his deceit . in the form of swearing in our common law , so help me god , the words are not in the indicative mood , as if it were god doth help me , or will help me , but ita me deus adiuvet in the imperative or potential , let god help me , may god help me , i pray or wish god may help me , or not according as i speak , truly or otherwise , nor is the charge given by the giver of the oath to the witness , by the help of god to speak truth , but he requires him to speak truth , as he expects help from god in other things , as his salvation , &c. when the swearer speaketh the words , it is his pawning his help he expects from god , as a voucher that he speaks truth ; not an acknowledging he speaks truth by gods helping him only in that act of speaking . as for what he alledgeth out of deut. 4. 26. and 30. 13. and 31. 28. to prove that all calling to witness is not swearing , it is granted him . i easily yield , that men and inanimate things may be taken to witness without swearing , as gen. 31. 48. josh . 22. 34. but nevertheless calling god to witness that we speak truth , or intend as we speak is swearing : even as though such rhetorical speeches as are used , isa . 1. 2. jer. 22. 29 , &c. are not prayers ; or invitations to hear , yet the words of solomon , 1 kin. 8. 28 , 30. are prayer , so though it be not swearing which is used , deut. 30. 19. yet it is swearing which is used , 2 cor , 1. 23. another thing which samuel hodgkin affirms , is , that all promissory oaths are forbidden by christ , mat. 5. 34. jam. 5. 12. he grants assertory oaths not forbidden , because they were commanded in the old testament , exod. 22. 11. but denies promissory oaths to be lawful , because they are voluntary , and the occasion of the precept was about voluntary oaths , ver . 33. and therefore they are wholly forbidden , but not assertory . whence he infers , that the oaths of allegiance and supremacy , so far as they are promissory are forbidden . concerning this opinion , i deny not , but that there are learned men that conceive , that promissory oaths of secular matters , especially of small moment , are forbidden , because of the occasion , ver . 33. of the prohibition , mat. 5. 34. but if promissory oaths be forbidden universally , then the promissory oaths to the lord are forbidden , and not only oaths of secular matters between man and man. and if all promissory oaths be forbidden , the swearing according to our common law , not excepted against by s. h. should be unlawful . for thus usually is the witness sworn , you shall make true answer to such questions as shall be demanded of you : you shall speak the truth , the whole truth , nothing but the truth . the jury thus , you shall well and truly trie , and true deliverance make ; all which are requiring of a promise ; and so exacting a promissory oath . but that promissory oaths are not universally forbidden , i prove , 1. from 1 thes . 5. 27. where the apostle urgeth the thessalonians thus , i adjure you by the lord , that this epistle be read to all the holy brethren . that this passage contains urging by oath , hath been proved before in my serious consideration of the oath of the kings supremacy , and in this supplement in my reply to richard hubberthorn and samuel fisher . but this oath which he urgeth on them , was promissory , it being of a thing to be done by them , to wit , the reading of that epistle to all the holy brethren . whence i argue , that sort of oath by which paul adjured , bound , or urged the thessalonians , was lawful , else the apostle would not have urged it , or them by it . but paul adjured , bound by , or urged the thessalonians by a promissory oath , therefore a promissory oath is lawful in the new testament . that which samuel hodgkin saith , that the text speaks not a word of swearing , is not true , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies i adjure , or urge you by oath , it is the same word that is used , mat. 26. 63. which samuel hodgkin himself , p. 5. denies not to have been a charging christ to swear by the living god , saving that mat. 26. 63. it is the compound verb , but 1 thes . 5. 27. the simple . but saith samuel hodgkin , were it not more reasonable to think , that if the thessalonians did value pauls charge , they would as soon have read this epistle without swearing , as to be sworn to read it ? for doubtless , if they had not valued his charging them to read it , they would not have valued his charging them to swear to read it . i reply , whether the thessalonians did value pauls charge or no , cannot be determined by us , but this we know , that adjuring or urging by oath , being a stricter bond , then urging to promise , or requiring without an oath , it may well be conceived , that the apostle had reason to charge them by oath , and not barely to charge them without it . 2. i urge that passage , heb. 6. 16. an oath for confirmation , is to men an end of all strife , of which samuel hodgkin , p. 8. grants , that it contains the end of oaths commanded , and so cannot in reason deny , that those oaths which are there meant , having the end of swearing are lawful . but that passage speaks of the end of promissory oaths , ( for such was gods oath , of which the apostle there speaks , ver . 14. 15 , 17. ) and therefore they have the end of swearing to take away strife or contradiction , or doubt concerning mens intentions and purposes one to another , and so are for a necessary use , and consequently , lawful . 3. the angels swearing , rev. 10. 6. that there should be time no longer , was of a thing future , and therefore to be reduced to promissory oaths , if the division of oaths into assertory and promissory be full , it cannot be reduced to assertory oaths , therefore it must be reduced to promissory , and therefore promissory oaths are not wholly forbidden . 4. that which the psalmist makes a property of one that was to dwell in gods holy hill , psal . 15. was moral , and so not unlawful , as abrogated in the new testament , but when he saith , a person making a promissory oath is not to change , that is , not to neglect to keep it , though it be to his own hurt , he allows a promissory oath , as in some cases lawful . 5. add hereto , that a promissory oath if unlawful , is so , either because it is swearing , and then all swearing should be unlawful , contrary to the grant concerning assertory oaths , by samuel hodgkin , if as promissory , then all promises should be unlawful , and so all civil contracts unlawful , marriage , covenants , &c. 6. if no promissory oaths be lawful to a christian , then a christian prince may not confirm a league with another prince or state , nor any magistrates , officers of justice , take promissory oaths , no souldiers , no trustees , secretaries , &c. are to make promissory oaths of faithfulness , which would expose all affairs of government and trust , to such hazard and uncertainty , as would take away , as things and men are , much of that security men have in their affairs , and hasten the ruine of states . that which samuel hodgkin saith , that there is no command for promissory oaths , is said without proof . for the precepts , deut. 6. 13. deut. 10. 20. jer. 4. 2. do include promissory oaths , as well as assertory . as there is no difference made in the text , so there is as much if not more likelihood , that promissory oaths should be chiefly meant , because the oaths of which we have examples in the old testament , are most of them promissory . 't is true , mat. 5. 33. speaks of promissory oaths , but that the prohibition , ver . 34. is limited to promissory , as forbidding them only , and not assertory , or forbidding promissory oaths universally , so as to allow none of that sort , is said without proof , and there is this in the text to shew , that it is meant not of those promissory oaths , which are meant , ver . 33. to wit , special vows to god ; but of other oaths , whether promissory or assertory , which are in our ordinary speech , 1. that the forms of oaths , by the heaven , by the earth , by jerusalem , by the head , there expressed , are not used in special vowes , but in common speech of one man with another , and most likely in customary , light , needless , passionate swearing . 2. the expression [ let your communication or speech ] notes their conference one with another . 3. and so do the terms , yea and nay , which are used most fitly in colloquies or speeches , wherein one answers another . finis . a publick dispute betwixt john tombs ... respondent, john cragge, and henry vaughan ... opponents, touching infant-baptism, the fifth of september, 1653 ... occasioned by a sermon preached the day before, by mr. tombs, upon st. mark 16.16 ... : also a sermon preached by mr. cragge, the next lords day following, upon the same text, wherein the necessity of dipping is refuted, and infant-baptism asserted. tombes, john, 1603?-1676. this text is an enriched version of the tcp digital transcription a62871 of text r9749 in the english short title catalog (wing t1813). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 152 kb of xml-encoded text transcribed from 84 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a62871 wing t1813 estc r9749 13283223 ocm 13283223 98780 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a62871) transcribed from: (early english books online ; image set 98780) images scanned from microfilm: (early english books, 1641-1700 ; 440:9) a publick dispute betwixt john tombs ... respondent, john cragge, and henry vaughan ... opponents, touching infant-baptism, the fifth of september, 1653 ... occasioned by a sermon preached the day before, by mr. tombs, upon st. mark 16.16 ... : also a sermon preached by mr. cragge, the next lords day following, upon the same text, wherein the necessity of dipping is refuted, and infant-baptism asserted. tombes, john, 1603?-1676. cragge, john, gent. vaughan, henry, sir, 1587?-1659? [21], 111 p. printed for h. twyford, n. brook, j. place ..., london : 1654. added engraved false t.p. there is some print show-through and some pages are marked; signature a2 has print faded in filmed copy. beginning-p. 15 photographed from bodleian library copy and inserted at the end. reproduction of original in british library. eng anabaptists -early works to 1800. infant baptism -early works to 1800. a62871 r9749 (wing t1813). civilwar no a publick dispute betwixt john tombs, b.d. respondent. john cragge, and henry vaughan, m.a. opponents, touching infant-baptism, the fifth of tombes, john 1654 27107 6 250 0 0 1 0 98 d the rate of 98 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2004-11 tcp assigned for keying and markup 2004-12 spi global keyed and coded from proquest page images 2005-01 emma (leeson) huber sampled and proofread 2005-01 emma (leeson) huber text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion the anabaptists anotamized and silenced in a publique dispute the man̄er of the anabaptists dipping their laying on of hands their washing of feete the disputation a publick dispute betwixt john tombs , b. d. respondent . john cragge , and henry vaughan , m. a. opponents , touching infant-baptism , the fifth of september , 1653. in the church of st. maries in abergavenie in monmothshire . occasioned by a sermon preached the day before , by mr. tombs , upon st. mark . 16.16 . he that believeth , and is baptized , shall be saved , but he that believeth not , shall be damned . also a sermon preached by mr. cragge , the next lords day following , upon the same text : wherein the necessity of dipping is refuted , and infant-baptism asserted . london , printed for h. twyford , n. brook , j. place , and are to be sold in vine-court middle temple , the angel in cornhill , and at furnivals-inn-gate in holborn . 1654. to his reverend friend , i. t. p. grace , mercy , and peace be multiplyed . sir , i received your letter , full of zeal , and christian piety , the contents whereof may be reduced to these six heads , wherein you desire resolution ; first , what my sense is of the anabaptists ; secondly , when was the spring and rise of them ; thirdly , what is the cause of this present growth , and increase of them ; fourthly , why they are permitted ; fifthly , what i think of disputes and conferences had with them ; sixthly , a true relation of that had with us of late , ( which you say is variously reported ) of all which briefly i 'le endeavour to give satisfaction . for the first , i referr you to the sermon , and conference here following , to the harmonies and confessions of the reformed churches , of all churches since the apostles , especially the western , where you shall find universalitie , antiquity , and succession ( besides many pregnant places of scripture ) pleading for infant-baptism ; and that ( as austin saies ) which the whole church holds , was never begun by any councel , but alwaies observed , cannot otherwise be believed , but that it came from the apostles . for the second , the spring and rise of anabaptism , as all errours , so it had its beginning after truth , the husbandman first sowed good corn , then the enemy tares ; no age was free : in the first hundred years arose the ebionites , chiliasts , and gnosticks ; in the second , the marcionites , valentinians , and montanists ; in the third , the novatians , sabellians , and manichees ; in the fourth , the arrians , donatists , and eunomians ; in the fifth , nestorians , eutychians , and patripassians ; in the sixth , jacobites , armenians , and monothelites ; in which time the mysterie of iniquity began more fully to work , which was first nascent , then crescent , then regnant , then triumphant . and no sooner appeared a reformation in luther's time , but there were herods that sought the life of this babe , dragons watching while the woman was travelling , to devour the child ; amongst whom the anabaptists of germany were most venemous ; the first author whereof was one nicholas stock , then phipher , knipperdoling , munster , with their tayler-king john beccold of leyden , who gave out that he had a commission from heaven to destroy all nations that would not submit to his gospel , and be rebaptized ; raging with sword and persecution , till he was taken , and being examined by exquisite tortures , confessed he received his doctrine from an impure spirit ; there you have the spring and rise of it . now for the third , the present growth , and increase of it , the reasons may be many ; 1. times of division , wherein the hedge of discipline is broken down ; liberty in religion is like free conversing without restraint , or watch in time of pestilence , one house easily infects a whole city . 2. satan's malice , like a river , the further it goes , the deeper , and fiercer . 3. the corruption of man's nature , more inclinable to errour than truth . 4. the fitness of the engin for devastation , and ruinating all former churches , under colour of first-baptisms nullity , gathering of new ones ( after their own mould ) out of the old ruins , by re-baptizing . 5. the pretence that children are uncapable of church-membership , or communion of saints , as if there were not the same capacity under the gospel , which was under the law . 6. false allegation that infant-baptism is occasion of loose living , as if the native jews that were sealed when infants , were more dissolute than the proselytes . 7. to limit it to ripe years , increases piety , as if jews , and turks , and their own rebaptized converts , were not more frequently guilty of apostasie and hyprocrisie . 8. not understanding that infants church-membership in the old testament , is not repealed , but confirmed in the new . 9. a carnal estimation that the covenant made with abraham was partly carnal , of which circumcision is a part , as if godliness in both testaments had not the promise of this life , and of the life to come 10. that circumcision was the seal of righteousness of faith to abraham , and not his posterity . 11. that the covenant was made with abraham , and his spiritual seed onely , and not with visible professors . 12. that there is no such thing as national churches , though christ saies , make disciples of all nations , and isaiah saies , all nations shall flow in , &c. yet ( they say ) all churches must be gathered by actual profession , as well in christian nations , as amongst turks and pagans . 13. because we have no particular instance in terminis , that any infants were baptized , and because they are not expresly named in the precept , as if generals did not include particulars , as well for infants as old men . 14. denying equivalencies , and necessary consequences from scripture . 15. a vilifying of the judgement and persons of all godly and learned men of this present , and former ages , building up their rotten foundations upon their ruins . 16. temporal interests of the lowest of the people , which while they dream it s countenanced by men in power , cry hosanna to day , and perhaps crucifie to morrow . 17. a pretending to the spirit of god ; numa pompilius feigned that he conversed with the goddess egeria , minos with jupiter in the cave , solon with the delphian apollo , mahomet with the angel gabriel ; montanus , and the shakers , with the holy ghost ; the white witches , with the spirit in the shape of a dove , and all but to palliate their unfound opinions and practises . let not his soul prosper that does not acknowledge and thirst after the true spirit of god , yet let us try the spirits , and not believe every lying spirit . 18. the learning , subtilty , and industry , of some anabaptists , to gain proselytes ; arrius , pelagius , marcion , were not wiser in their generation than they , to inveagle the poor simple people , especially women and inferiour tradesemen , which in seven years can scarce learn the mysterie of the lowest profession , think half seven years enough ( gain'd from their worldly imployments ) to understand the mysterie of divinity , and thereupon meddle with controversies , which they have no more capacity to pry into , than a batt to look up into the third heaven . these , and many more , are the causes of the increase of anabaptism . now , for the fourth , you enquire why they are permitted , and their books printed , and published , seeing those of arrius of old , dr. pocklington's , and mr. archer's of late ( more innocent ) were burned ? to satisfie you in this , something is to be imputed to the providence of god , something to the wisdome of the state . the providence of god , who suffers errours , 1. that truth by opposition may more diligently be searched out . 2. that the sincerity and constancy of the faithfull may be tryed . 3. that the impenitent , and proud in spirit , may be blinded and hardned . the wisdome of state , who like wise chirurgions , will not launce a turgid ulcer , till it be ripe ; a skilfull physician , that will not purge some floating humours , till they be setled . therefore the late parliament declared , that they would not have them cudgell'd , but perswaded out of their errours . the two lights of our goshen ( though they differ in judgment from them ) endeavour not to force them , but by sweet insinuations and arguments to win them ; besides , some of them have been esteemed godly , amongst which mr. tombs may be ranked ; who knows but that may be verified of him , that was of cyprian , non videt haec , ut videat meliora , he sees not these things , that he may see better things ? god , it may be , suffers him to fall , with peter , that his rise may be more glorious , tu conversus , confirma fratres , that being converted , he may strengthen his brethren ; will burn his stubble , hay , wood , with the spiritual fire of the word , or affliction , that his gold may be the purer . fifthly , you enquire whether it may be fit to dispute , and conferr with them , seeing their doctrine eats as a canker , for which cause the empress would not suffer her son theodosius to discourse with the heretick eunomius . to which i answer ; the sword of the spirit , which is the word of god , is the onely weapon to wound the hairy scalp of false teachers ; with this , christ confounded the sadduces ; st. peter , simon magus ; athanasius , the arrians ; austin the pelagians , and manichees . there are none that speak against seasonable disputes , but either those that understand them not , or with spiritual pride storm against those that are gifted with that faculty above them , or they that cannot endure that their errours be unmasked , and their soars galled ; camels , conscious of their deformity , trouble the water , foul faces love not the looking-glass . true it is , we ought to receive the weak in faith , not to doubtfull disputations ; but when false teachers have infused poyson , may we not apply an antidote ? when they have sowed darnel , and cockle , may not we weed them out ? this is to set towns and cities on fire , and to deny buckets to quench them ; to suffer invasions , and to permit none to rally together an army to resist them . the disputes at bewdly , hereford , and ross , have been successfull to astonishment ; and in this last at abergavenie ( though tumultuary , and on a sudden ) hath appeared the finger of god ; he that with spittle , and clay , opened the eyes of the blind , overthrew the walls of jericho with the sound of ramms-horns , with these weak means hath wrought strong effects , that no creature may glory in the arm of flesh . to the relation whereof ( in the last place ) and the occasion of it , i come now ; which was thus ; mr. tombs for several months together being importuned by letters and messengers , came at length to water that , which mr , miles , prosser , and others had planted , or ( as some think ) to confirm a child lately baptized in london ; when he entred the pulpit , great expectation was , what mountains would bring forth ; his text was mark . 16.16 . whence he concluded , that infant-baptism was a nullity , a mockery ; no baptism but by dipping , or plunging , was lawfull ; all that would be saved must be re-baptized , or baptized after profession ; that there was no such thing as infant-baptism in the primitive times , but that it came in with other corruptions , upon unsound grounds ; and challenged the whole congregation to speak , if they had any thing to say to the contrary . there were many well learned that heard him , especially two , mr. bonner a neighbouring minister , and mr. vaughan schoolmaster of the town , formerly a fellow of jesus college in oxford , who both for the present kept silence , onely mr. bonner closed with him in the way to his lodging , and told him , that he had delivered some things contrary to that he had read in the antients , and other things that grieved his spirit to hear , and desired therefore to conferr with him thereabout the next morning : he slighted the grave old gentleman , with as much contempt , as austin the monk did the british commissioners at bangor , yet told him , that he would tarry in the town till such an hour ; in the mean time , the greatest part of the people were offended , stagger'd , or scrupled , some not knowing what to think of their own , their children , and their ancestours salvation . the anabaptists that night , and especially the next morning , triumphed , saying , where are your champions now ? some of them are struck dumb , others dare not shew their faces , whil'st master tombs is in the town , naming mr. cragge , another neighbouring minister ; the report whereof being brought unto him , he repaired instantly to the town , and meeting with mr. bonner ; and mr. vaughan , they went all together to mr. tombs , where he was at a private house ; little was said there , by reason of the throng of people pressing in ; but it was agreed upon , that they should meet in the church , or publick meeting place , at one a clock , which was done accordingly ; mr: tombs took the pulpit , the opponents a seat over against it : mr. bonner was preparing to give the on●et , but a gentleman disswaded him , by reason of his age , and bodily infirmities , lest it should impair his health ; mr. vaughan began , mr. cragge succeeded , continuing the opposition betwixt them for almost five hours . when the dispute was ended , mr. cragge was desired by many godly persons to preach upon the same text mr. tombs had done , the lords day following , which he did accordingly ; i send you here enclosed the sum of all ; a copy of mr. vaughan's conference , which a friend procured me from his own hand , mr. cragge's sermon and dispute , i took from his own mouth by short-writing ; you have the disputations first , then the sermon ; the lord bless them to you , and you to his glory , which shall be the prayer of him , who is yours to serve you in the lord jesus , j. w. to the reader . courteous reader , to please my self , and perhaps thee , i shall displease many ; first , my friend , for making his private token a publick frolick . secondly , mr. tombs , for bringing him in this last catastrophe wounded in the heel by troilus and paris , who vaunts that in former scenes , ( like achilles , so far as he was dipped in the river by his mother thetis ) he hath been unpierced by the weapons of the stoutest hectors . thirdly , mr. cragge , and mr. vaughan , for exposing their disputes , conceived in an hour and an half , and the sermon contrived in a day and a half , to long censure . fourthly , the anabaptists ( as they will deem ) for too uncourteously galling their soars . fiftly , their adversaries the paedobaptists , for too courteously , or ( as they will fancy ) partially concealing mr. tombs harsh language , and his favourites incivilities . sixtly , the learned in general , for bringing these nilus-like hatched births in a moment into the open amphitheater with those elephants that have been ten years in conception . my apologie for the whole is as followeth ; the bulk of this manual is small , some may reach to the price of it , that cannot of those larger volumes ; may have time to read it , that cannot them . the method of this is facile , the language plain , some will understand this , that cannot them . besides , we naturally love the transactions of those , whose persons we know ; some heard them transiently as they were delivered , and would be glad deliberately to read them ; some heard them not , but at the second hand , as they were variously reported ( according to the judgement and affection of the relator ) who would be willing to know the business truly stated . if any of the parties cencerned find themselves aggrieved , and intend to bend their stile against me , i 'le answer them at the day of judgement , when the secrets of all hearts shall be disclosed : in the mean time , if truth may be advanced , errour discouraged , godliness countenanced , hypocrisie unmasked , thou edified , god glorified , i have mine ends . farewell . yours in the lord , i. t. p. a relation of a conference had between mr. john tombs b. d. and henry vaghan m. a. in st. maries church in abergevennie , sept. 5. 1653. touching infants baptism , briefly , and punctually set down to the sense of both . v. infants may lawfully be baptized ; for they may be admitted into the covenant of grace now by baptism , as they were before , and under the law , admitted into the same covenant by circumcision . t. i deny your consequence . v. you must deny it , either because the covenant of grace made with abraham , and his seed , is not the same in substance with that which is now actually in force with beleevers , and their children , or secondly , because baptism succeedeth not in the room of circumcision . t. i could deny your division : yet i say , to gratifie you , for both those reasons . v. for the former . that the covenant made with abraham , and his seed , is the same which is now actually in force with beleevers , appears by comparing genes . 17.2 . with galat. 3.14 . where it is clearly set forth , that the promise made to abraham , came unto the gentiles through jesus christ . t. here he distinguisheth of a towfold seed of abraham , the naturall , and spirituall , and saith , that the covenant was made with abrahams spirituall seed , and not the naturall . v. even all the children of abraham were circumcised , and consequently admitted into the covenant , not one excepted ; for every man-child was to be circumcised , gen. 17.10 . it appears by what hapned to moses for not circumcising his child , exod. 4.24 . even ishmael was circumcised , genes . 17.23 : who belonged not to the promise , but was of the naturall seed . t. ishmael , and the naturall children of abraham were admitted to the externall part , namely outward privileges , and temporall blessings , and not to the internall , or spirituall part thereof . by the internall part he must needs mean that part of it expressed gen. 17.7 . in these words , to be a god unto thee , and unto thy seed after thee , and in the end of v. 8. i will be their god . to justifie this his distinction , he referred us to rom. 9. and i think v. 8. where the children of the promise are contradistinguished from the children of the flesh , or the naturall children of abraham ; so that the covenant was made not to the naturall children of abraham , but to such of them as were elect , and faithfull . v. this covenant was made alike in the same extent , and latitude , promiscuously with all the seed of abraham ; and those that lost the promise , and the benefit of this covenant ( which men you call the naturall seed ) lost it not because they were not at first comprehended in the covenant , but because of their own unbeleef , rom. 11.20 . i confesse that the children of isaack are , rom. 9. called the children of the promise , not in regard of any peremtory election , or designation to faith , and salvation , or on the contrary ▪ of any absolute reprobation of the seed of ishmael . for if it had been pauls designe to declare the children of ishmael , yea the greatest part of the jewes , to have been rejected by a certain absolute decree , why should he v. 1.2 . so much lament their incredulitie ? wish himself accursed for their sakes , v. 3. and rom. 10. v. 1. desire , and pray for their conversion ? since upon such an absolute decree of reprobating them , all that happened to them was inevitable . but the children of isaack are called the children of promise , first , because they onely were to inherite the land of canaan ; and secondly , because christ according to the flesh was to descend from the progenie of isaack , not of ishmael . i might have added , that if none but the elect , and faithfull , can be admitted into the covenant , there is no subject left for the ordinance of baptism , it being impossible for man to know who are elect , spirituall , and true believers . neither can you baptize with right , or safety , all such grown persons as you baptize , since you cannot be assured that they are elect , spirituall , or true believers , ( revel. 2.17 . ) nor have any light to guide you , save that of charitable opinion , and conjecture . again , it being admitted that none but the spiritually , elect , and believing , can be baptized , the same charitie that swayes your judgment for grown persons , must much rather move you to hope the best of innocent infants , guiltie of no actuall sin , since it hopes all things , and thinks no evill , 1. cor. 13.2 . they may have faith ( in semine & habitu ) in the seed ( as they have the habit of principles , and reason ) tho they cannot exercise it till ripe years . 3. though they have not actuall faith , yet the faith of their parents may , and doth , put them into a capacitie of being admitted into the covenant , nor is it news that the parents faith advantageth the children . joh. 4.50 . t. i could wish you could prove that infants of believers might be admitted to baptism by virtue of their parents faith . v. they were admitted into the same covenant by circumcision , into which we are admitted now by baptism , but circumcision is a seal of the righteousness of faith , rom. 4.11 , 12. whence it will follow , that either they had the righteousness of faith inherently in themselves , or that of their parents imputed to them ( chuse you whether ) or else it will follow that circumcision was a false seal . t. it is not said there that circumcision was the seal of righteousness of the childrens faith , but onely of abrahams own faith in particular . v. but the covenant , or promise , was the same and alike to abraham , and his seed , rom. 4.13 . gen. 17.7 . and alike to us believers , and to our children , act. 2. 39. 2. this truth appears yet further from . 1. cor. 7 14. where we find that the faith of either of the parents makes the children holy , at least in that degree of holyness ( which is the meanest imaginable ) to be in capacitie of being admitted into the same covenant with their parents . t. the scope of the apostle here , is to satisfie a scruple of the corinth . viz. whether the believing yoak-fellow might live in the enjoying and use of the unbelieving yoak-fellow ? he resolves them in the affirmative , saying , the unbelieving husband is sanctifyed in ( as 't is in the greek ) or to ( not for , or by ) the wife , &c. that is , he may lawfully use , and enjoy her , and she enjoy him — and their children holy , that is , legitimate . v. but here is certainly some speciall privilege set forth to the children of believers accruing to them from the believing parents . besides , it had been no news to tell them they might have the lawfull use of one another , and that their children were legitimate , and no bastards . for where both husband , and wife were unbelievers , no man ever doubted but their enjoyment of one another was lawfull , and their issue legitimate . t. the case is meant where both parties at their entrance into marriage were unbelievers , but afterwards one of them happens to be converted , whether then they might cohabit , and enjoy the use of one another . v. though this were granted ( which i shall not contend about ) yet the apostles sense can not be of the lawfull use , and enjoyment of each other , for the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} sanctifyed , never denotes to be lawfull . or if ever you shew me that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} which is render'd holy , signifies lawfull , i shall urge no further . t. ther 's that acception of the word 1. tim. 4.4 , 5. every creature of god is good , and not to be refused , if it be received with thanksgiving , for it is sanctified ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) by the word of god , and prayer here sanctifyed is for lawfully used , as standing in opposition to that which is refused . v. the sense is , that such use of the creature is pleasing to god , as acknowledging him the authour , and sender ; for suppose a sinfull man eat his meat without invoking god for a blessing , hath he not a lawfull use of the creature ? t. his next instance was 1. thes. 4.3 , 4 , 7. where sanctification is used for chastitie , and might hear that sense in this place , 1 cor. 7.17 . in agitation . v. i deny it , for sanctification is there used in its full latitude , as appears by the context . but i will descend to prove the second ground of my consequence , at the beginning , which you denied , viz. that baptism succeeded in the room of circumcision . mr. tombs had told us that it was impossible , for then women should not be baptized , because they were not circumcised , [ which is bellarmines argument ] to which i answered , that indeed the males only were mentioned in the covenant of circumcision , for in the eyes of all laws whatsoever , the women are but as ignoble creatures , and therefore the usuall stile of laws , and covenants is , si quis and qui in the masculine [ except such as particularly respect their sex ] 2. that they are included in the word seed , and because descended from man , did partake of the privilege , and promise annexed to the covenant . [ i thought also to have told him , that i well knew that before christs time , baptism and circumcision were both practised on the proselites called proselitae justitiae ( as i could have shewed out of severall authours ) yet that hinder'd not , but that baptism now under the gospell should be the sole means to admit us into the same covenant , into which the jews were admitted by circumcision . even as the bread and wine were taken by the jews at the eating of the passeover , and now that the jewish passeover is abrogated , the bread and wine were only by christ retained to commemorate his passion , the true passeover . 1. cor. 5.7 . and in like manner when circumcision was abolished , yet was baptism retained to admit the infants of christians , as circumcision admitted them of the jews ; but the time , and his close manner of disputing not permiting this enlarging by recourse to the originall , and institution of baptism , which served more to illustrate than convince , i kept to the tedder allowed , and came at length to prove that proposition ] from col. 2.11.12 . where 1 the circumcision of christ is set in opposition to the jewish circumcisition made with hands . 2. an explanation of what is meant by the circumcision of christ in these words , being buryed with him in baptism . t. paul here disswades them from the use of jewish ceremonies ( which some would have introduced amongst them ) and particularly of circumcision , because all those were but shadowes , but the body and realitie was of christ . v. t' is confessed the apostle speaks here against imposers of jewish ( and also pythagorean ) doctrines , and practises : but see ye not here a double circumcision , and the circumcision of christ described by being buried with him in baptism . the word buried implyeth but the resemblance betwixt christs death , and resurrection , with what is done in baptism , where there is an immersion or plunging in the water , to shadow his buriall , and emersion or rising up out of the water , to represent his resurrection , which resemblance is more fully set forth rom. c. 6. t. here mr. tombs interrupted me , and desired the people to take notice of my ingenuous confession , that baptism was then practised by plunging . he read also a passage out of casaubons annot. on the new test. where he saith that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} to baptise , denoteth a plunging of the whole body &c. had he read out the passage , he might have found how that great scholar affirmes this to be a slender argument against such as only sprinkle at baptism , for saith he , the vertue and efficacie of baptism consistes not in that , meaning the manner of washing . v. i shall satisfie the auditours herein anon , in the mean time i desire answer to my argument , the analogie between circumcision and baptism being so evident in this place ; but receiving none , i addressed my self to the people , according to promise , saying , that indeed it seemed to me that for some centuries of years , that baptism was practised by plunging : for sprinkling was brought first in use by occasion of the clinicks ( as cyprian epist : a magnum relates ) being men which deferred their baptism till some extremitie of sickness , who then in such case were only sprinkled with water , lest the plunging of their bodies might over-offend them in that feeble desperate condition . t. here take notice that sprinkling took its rise from a corrupt custome . v. though plunging be confessed the more antient way , yet is this no ground for that over-uncharitable speech of yours , in your sermon yesterday : that our baptism , meaning of infants , and by sprinkling , was but a nullitie , and mockery , which concludes our selves , and all our auncestours , even all in the western church for 1500. years , under damnation . for the church hath power upon the sight of any inconvenience , and for order and decencies sake , to alter the circumstantials and externalls of any ordinance . t. what have they to doe to alter any thing from the form of christs institution ? v. that they have such a power is confessed by all divines , and he is none that denies it , yea i believe it is acknowledged by your own practice . t. wherein ? v. in the administration of the lords supper , which was done by christ in the evening , and also then by his apostles after their love-feastes : the whole church of god , ( and your self i suppose ) take it in the morning , which custome hath taken place , and obtained every where for very many ages , even from their dayes who immediatly succeeded the apostles . thus advising him to be wise to sobriety , and cease to imbroyl the church of god ( so infinitly torn already ) and to submit to the judgment , and scarce-interrupted practise of the western churches , even for 1500. years , to which gods providence could not be so far wanting , as to suffer them to fall into such an errour of admitting and retaining a baptism ( which in his account was none ) we broke off , a relation of the dispute had between mr. john tombs b. d. respondent , and john cragge mr. a. opponent , in st. maries church in abergevennie , septemb. 5. 1653. touching infant-baptism . mr. cragge having briefly expressed that he was forced to undertake this task , on a sudden , and unprovided , against so experienced a champion ; desired , first , if he should fail , the cause might not suffer prejudice in mens opinions for his sake . 2. that libertie might be granted of a premeditate , and treatable dispute hereafter , not doubting that if he should but study the question so many hours as mr. tombs hath done dayes , so many dayes as he hath done weeks , so many weeks as he months , or so many months as the years , the truth was so evident on his side , he would not fear ( maugre all opposition ) to make it clear . in the mean time trusting to gods assistance , ( whose cause it was ) he would attempt it , beginning with this enthymema . c. some infants may not be baptized , therefore some infants may be baptized . t. having repeated , he denyed the consequence . c. which he proved thus , subcontrary propositions in a contingent matter may be both true . but these , viz : ( some infants may not be baptised , some infants may be baptized ) are subcontrary propositions in a contingent matter . therefore they may be both true . t. having repeated the syllogism , he said there were four terms in it . c. he enquired where ? t. he answered in these words ( may be both true ) in the premisses , and ( are both true ) in the conclusion . c. he returned , that was mr. tombs syllogism , none of his , reciting that distick of martial . quem recitas meus est ô fidentine logismus , sed male dum recitas , incipit esse tuus . t. repeating it over again after him , said that , c. which he took thus away ; that which proves the thing denied , is sufficient ; but that subcontrary propositions in a contingent matter may be both true , proves the thing denied , that some infants may not be baptized , some infants may be baptized ; therefore it is sufficient . t. he denyed the minor , tho it be an axiom , subcontrary propositions in a contingent matter may be both true , yet it was not consequent that these subcontrary contingent propositions ( some infants may not be baptized , some infants may be baptized ) may be both true . c. which was proved thus . that which is affirmed and predicated of the species , may , and is affirmed of every individuum , and particular under that species : but it is affirmed of the species , that subcontrary propositions in a contingent matter may be both true , therefore it may be affirmed of these particular propositions ( some infants may not be baptized , some infants may be baptized ) that they may be both true , t. he said it was a fallacy , he went about to entrappe him , in confessing that subcontrary propositions may be both true , where the subject is capable , but here the subject , ( to wit infants ) are not capable of baptism . c. then replyes he , they are not contingent ( which is here required ) but necessary propositions , in materiâ necessaria , if the subject be not capable , but we speak of contingent propositions , the predicate whereof may be affirmed or denied of the subject without contradiction ; which while he was framing into a syllogism , t. mr. t. interrupted him , saying , what would the man say if he could speak ? c. you love not to hear truth speak , but would strangle it in the birth , like the egyptian midwives ; but to give you further satisfaction , i will prove that they are actually both true , especially that some infants may be baptized , for of the other there is no controversie . which he did thus , to whom belongs the essence of baptism , they may be baptized ; but to some infants belongs the essence of baptism ; therefore some infants may be baptized . t. he denyed the minor , that the essence of baptism did belong to some infants . c. which was proved thus ; to whom belongs the definition of baptism , to them belongs the essence ; but to some infants belongs the definition of baptism ; therefore to some infants belongs the essence of baptism . t. he answered first to the major , ( to whom belongs the definition of baptism , to them belongs the essence , ) it was idem per idem , proving of the same thing by the same . c. to which was replyed , why then sayes aristotle , that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the definition is a manifestation of the essence , and logicians describe a definition , to be explicatio rei essentiae , the expression of the essence of a thing , now that which expresses a thing ; and which is expressed , are two distinct things . then he denied the minor , which was proved thus . c , the definition of baptism , as of all other relations , is made up of the fundament , correlative , and termini . but all these three fundamentum , correlatum , & terminus , belong to infants ; therefore the definition of baptism belongs to infants . t. he denied the major , that baptism was a relation , or was made up of those ingredients . c. he replyed , that seemed strange to him , seeing all the divines , and logicians that he had read , affirmed baptism to be a relation , and it was evident , it could be put in no other predicament , ( as might be proved by induction , but that the people understood it not ) seeing the whole nature of baptism is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in relation to another . t. he said he cared not for authorities , but bid him prove it . c. which he did thus ; every sacrament is a relation ; but baptism is a sacrament ; therefore baptism is a relation . t. he said he might deny both propositions , first the major , for any thing he knew , every sacrament was not a relation ; and the minor too , that baptism was a sacrament , for the word sacrament was an invention of man , not grounded upon scripture . c. which both propositions together were proved thus ; that which is an outward , and visible sign , of an inward , and invisible grace , is both a relation , and a sacrament ; but baptism is an outward and visible sign , of an inward , and invisible grace ; therefore it is both a relation , and a sacrament . t. he denyed the minor , that baptism was an outward , and visible sign , of an inward , and invisible grace . c. he told him , it was st. austens definition , avouched by learned men in succeeding ages , confirmed , and approved by the church of england in the old catechism . t. mr. tombs said he looked for artificiall or divine arguments , not humane testimonies , at which answer while mr. c. seemed to be astomished , he took occasion to triumph , contumeliously saying he never heard such an argument . c. to which he replyed , nor alexander ever saw such a knot , as the gordian , which made him cut it , when he could not untie it ; you teach me by experience to know that there is no disputing against them that deny all principles ; as where you think the people doe not understand , you make no scruple to deny clear truths in logick , and divinitie ; therefore i see i must goe to plain scriptures , that all the people may understand the absurdities . now that the definition of baptism ( which was the thing denyed ) belongs to infants , i prove thus . if god institute baptism for infants , christ merited it for them , and they stand need of it , then to infants belongs the definition of baptism ; but god instituted , christ meritted , and infants stand need of baptism ; therefore to infants belongs the definition of baptism . t. he denyed the minor , that god did not institute baptism for infants , christ did not merit it for them , nor infants stand in need of it . c. which he promised to prove in order , first that god did institute baptism for infants . he that appointed infants church-members under the gospell , did institute baptism for them ; but god appointed infants church-members under the gospell ; therefore god did institute baptism for infants . t. he said first the major might be questioned , because , to be church-members ( whereas he should have said church-members under the gospell ) and to be baptized , were not termini convertibiles . c. he confessed it , for infants under the law were church-members , and yet not baptized , but circumcised , and before the law church-members , and yet neither circumcised , nor baptized ; but under the gospell they were so convertible , that all that were baptized , were church-members , and all that were church-members were to be baptized , which is that which he affirmed now , and is a truth , a truth so clear , that mr. tombs confesses it all along in his books , and upon that confessed ground , mr. baxter goes in many of his arguments . t. he would have denyed it , till a gentleman told him , that he heard him affirm the same in his sermon the day before , then he denyed the minor , that god did institute infants church-members under the gospell . c. that i 'l confirm ( sayes he ) with a threefold cord , which will not easily be broken , before the law , under the law , under the gospell , which he framed into an argument thus those whom god did promise before the law , foretell under the law , actually receive into covenant under the gospell , those god did appoint church-members under the gospell ; but god did promise before the law , foretell under the law , and actually receive infants into covenant under the gospell ; therefore god did appoint infants church-members under the gospell . t. he denyed the minor , that god did not promise before the law , foretell under the law , and actually receive infants into covenant under the gospell . c. which was proved in order , first that god did promise before the law that infants should be in covenant under the gospell , thus . that which god did promise to abraham , was before the law ; but god did promise to abraham , that infants should be in covenant under the gospell ; therefore god did promise before the law , that infants should be in covenant under the gospell . the minor being denyed , he proved out of gen. 17.7 . i will establish my covenant between me , and thee , and thy seed after , thee , in their generations , for an everlasting covenant . to be a god unto thee , and unto thy seed after thee . thus framing his argument ; he that makes an everlasting covenant to abraham , and his seed after him in their generations , promised that infants should be in covenant under the gospell ; but god makes an everlasting covenant with abraham , and his seed after him in their generations ; therefore god promised that infants should be in covenant under the gospell . t. he denyed the major , saying , that everlasting signifyed onely a long time , not that it should be so under the gospell to the worlds end ; and was to be interpreted by the verse following , i will give unto thee the land of canaan for an everlasting possession , and yet the jews are now dispossessed of canaan . c. they are now dispossest , but shall be possessed of it again at their conversion , and so have an everlasting possession , in the type to the end of the world , in the antitype for ever , but that the covenant that god made with abraham is to continue to the end of the world appears in that it is a gospell covenant ; that which is a gospell covenant is to continue to the end of the world ; but the covenant that god made with abraham and his seed to all generations , is a gospell covenant , gal. 3.8 . and the scripture foreseeing that god would justifie the heathen , through faith , preached the gospell before to abraham , saying , in thee shall nations be blessed ; therefore it is to continue to the end of the world . t. without repeating , he confusedly answer'd thus , that it was an everlasting covenant , and to continue to the end of the world , but not to infants . c. he told him first that it was a denying of the conclusion , then took away his answer thus ; if god command infants to stand before him , in covenant , then it is to continue to infants ; but god commands infants to stand in covenant before him ; therefore it is to continue to infants . deut. 29.10 , 11. yee stand this day all of you before the lord , your god , your captains of your tribes , your elders , and your officers , with all the men of israel , your litle ones . t. he said that he should have proved that it should continue to infants to the worlds end , for he did not deny but that infants in some sense were in covenant under the law , but not under the gospell . c. yes under the gospell ; if christ hath obtained a more excellent ministrie , and is a mediator of a better covenant , which is established upon better promisses , then if infants were in covenant under the law , they are in covenant under the gospell ; but heb. 8.6 . christ hath obtained a more excellent ministry , was a mediator of a better covenant , which was established upon better promises ; therefore if infants were in covenant under the law , they are in covenant under the gospell . t. he denyed the consequence of the major , that tho the covenant of the gospell was a better covenant than that of the law , yet infants were not in covenant as well under the gospell , as under the law . c. which was thus taken away ; that which unchurches the one half of christendome , and leaves them no ordinary means of salvation , can not be a better covenant ; but to deny infants to be in covenant , unchurches the one half of christendome , and leaves them no ordinary means of salvation ; therefore it cannot be a better covenant . t. without repeating the syllogism , or denying either of the premisses , or formally applying any distinction , he said , the covenant under the gospell was made onely with the spirituall seed of abraham . c. which was thus disproved ; if the covenant was made in the same manner , and extent , to the gentiles , as to the jewes , then under the gospell it was not onely made to the spirituall seed ; but it was made in the same manner , and extent , to the gentiles , as it was to the jewes ; therefore under the gospell it was not onely made to the spirituall seed . t. he denyed the minor . c. which was proved by this enthymema : the partition wall is pulled down , and jewe and gentile are all one in christ-jesus ; therefore the covenant is made in the same manner , and extent , to the jew , and gentile . t. he denyed the consequent , that , tho the partition wall was taken down , and both jew and gentile are all one in christ-jesus , seeing the gospell was offered to all nations ; yet under the gospell the covenant was onely with the elect , and believers . c. which was confuted thus ; that which is made with the whole visible church , is not onely made with the elect , and true believers ; but the covenant is made with the whole visible church ; therefore not onely with the elect , and true believers . t. he denyed the major . c. which was proved thus ; that which is made to the kingdom of god upon earth , is not onely made to the elect ; but that which is made to the whole church visible is made to the kingdom of god upon earth ; therefore it was not onely made to the elect. t. he denyed the major , that , that which was made to the kingdom of god upon earth , is not onely made to the elect. c. which was proved thus ; in the kingdom of god , that is in the church militant , there are not onely elect , but reprobates , saints , but hypocrites , for all that are outwardly called , are of the kingdom of god in this sense , and many are called , but few chosen , the kingdom of god is compared to a field , where there are tares , as well as wheat ; a fould ; where there are goats as well as sheep ; to a noble mans house , where there are vessels of dishonour , as well as honour ; and if the church in regard of outward administration of ordinances ( which is the question ) were onely the elect , then it would follow that there were no visible church upon earth , the jewes had no more visible church than the heathens , the distinction of the church visible , and invisible , were frivolous , for no man , nor angell , knows who are elect , nor any but god . to which issue the first branch of the argument being brought , mr. c. referred the judgment of it to the people , and proceeded to the second , that god foretold under the law , that infants should be church-members under the gospell . t. mr. t. perceiving that the people apprehended that he was brought to an apparent absurdity , would have waded into a large discourse to wind himself out . c. but mr. c. told him , that it was his office ( being respondent ) to deny or distinguish , but not authoritatively to determine the question , as if he were the dr. of the chair ; and with much ado ( the anabaptistes crying let him have liberty to speak on ) brought him to dispute again , and to turn to esay . 49.22 . whence he framed this argument . he that foretold that he would lift up his hand to the gentiles , and set up a standard to the people , and that they should bring their sons in their armes , and their daughters shall be carryed upon their shoulders , foretold that infants should be church-members under the gospell ; but thus saith the lord god , behold i will lift up my hand to the gentiles , and set up my standard to the people , and they shall bring thy sons in their arms , and thy daughters shall be carryed upon their shoulders ; therefore god foretold that infants should be church-members under the gospell . t. he denyed the major ; and said the meaning was , that the jewes should bring the gentiles children . c. to which he replyed , god sayes i will lift up my hand to the gentiles , and they , that is the gentiles , shall bring thy sons , and mr. tombs says the jews shall bring thy sons ; then a gentleman read the words , and said it is the gentiles shall bring , &c. t. then mr. t. recollecting himself said , the meaning was , the gentiles should bring the jewes children from captivity ; and that it did not point at the time of the gospell . c. to which was replyed , the contents of the chapter sayes that it points at the time of the gospell ; mr. tombs sayes it points at the time of the jewes captivitie , whether shall we believe ? and repeated the contents : christ being sent to the jewes , complaineth of them to the 5. verse , he is sent to the gentiles to the 13. verse , gods love to his church to the end ; then the people laughed , &c. the pith of which was framed into an argument thus ; that which is the judgment of the church of england ought to be entertained before the groundles assertion of one private man ; but that it points at the time of the gospell is the judgment of the church of england ; therefore it ought to be entertained before the groundles assertion of one private man . t. he denyed that it was the judgment of the church of england . c. which was thus proved , if the church of england causes it to be printed , and commands it to be read before the chapter , then it is the judgment of the church of england ; but the church of england causes it to be printed , and commands it to be read before the chapter ; therefore it is the judgment of the church of england . t. mr. t. said it was not commanded to be printed , and read so before the chapter , for he knew not what kind of bible his was . c. he told him , it was the same with the great church bible , which was not onely authorised with a proclamation , but an act almost fifty years agoe , and will mr. tombs without giving of a reason condemn a whole nation to have slept in such an errour all that while ? then mr. abbets preacher resident there , one who hath been dipped , being in pulpit with mr. tombs , stood up and said , the words were , they shall bring thy sons in their arms ; to which mr. c. replyed , what then ? may they not be gods sons by adoption , and their own by naturall generation ? mr. tombs fell upon expounding the chapter from verse to verse . mr. c. told him , that they came not to hear him expound , but dispute , and repeating the last argument , wished him to answer ; at which abbets stood up again , and said the words of the text were , that they , that is , the gentiles , shall bring thy children , that is the jewes . to which mr. c. replyed , that was an addition to the text , for there is no mention of the jewes ; but grant it were , must it be therefore meant of the captivitie ? the 20. and 21. verses of this chapter confutes it , intimating that the jewes after christs comming shall lose their own naturall , and the gentiles children shall be adopted , and engrafted into their place ; they , that is the gentiles converted , shall bring thy sons , thine by a kind of adoption , and spirituall succession , for the gentiles children were ingrafted into the stock of the jewes children broke off ; and this is so clear from the context ( compared with rom. 11. ) that with reason it could not be denyed ; but he was to speak to mr. tombs who understood the nature of a dispute , and not to him , and if he would take upon him to moderat , it was fit that he should have another . t. mr. tombs asked mr. c. what he understood by standart , what by kings , what by nursing fathers , &c. c. he told him , that it was not his place to dispute socratically by asking of questions , but to answer ad appositum . but to give him satisfaction ( which he needed not ) by standart he understood some visible gospell ordinance , as baptism ; by kings supream magistrats , by nursing fathers , and nursing mothers , patrons , and protectours of the gospell . t. he said that it was a metaphoricall speech , and that nothing could be gathered from it . c. he replyed , that he would grant him that it was more than a metaphoricall speech , ( for a metaphor consisted but in one single trope ) but it was a continuation of severall tropes , and therefore allegoricall ; yet it does not follow , that nothing could be gathered from it , for then nothing could be gathered from any parable in the gospell ; nay nor any part of the new testament ; for there is scarce a sentence without some tropes in it . t. mr. t. said it was fulfilled in hesters time , which was a nursing mother to the jews : c. to which was answered ; hester was a jew , and a friend to the jews , what is this to the gentiles bringing children upon shoulders ? and tho that should be waved , and hester granted to be a nursing mother in the type , yet in the antitype it aymes principally at the times of the gospell , else grosse absurdities would follow ; for what kings , or queens in hesters-time did bow down to the jews with their face towards the earth , and lick up the dust of their feet ? verse 23. iles are summoned in the first verse , which must be meant of the time of the gospell : christ is promised to be given for a light for the gentiles , that he may be their salvation to the end of the earth . 6. kings shall see , and arise , princes also shall worships . 7. and the holy ghost , quotes verbatim , and applyes to the time of the gospell the 8. verse , and that expressely 2. cor. 6.2 . there is an implyed cutting off to the jews , 20. an ingrafting in of the gentiles , the children of the wild olive into the stock of the naturall olive , 21. and a bringing of children to visible ordinances , 22. all which he offered to frame into arguments . t. but mr. t. prevented it , saying , that though it should be understood of the times of the gospell , yet by sons in armes , and daughters upon shoulders , was meant grown men , for any thing he knew , and men women and of a hundred years of age might be carryed upon armes , and upon shoulders . which indeed is the same answer mr. t. gives in his scepticall exercitation ; ( like foxes , and badgers being beat out of one hole , hath another to fly unto : ) where ( as mr. hussey quotes him ) he uses the same words , that mr. abbets , and he found fault with in mr. c. major proposition , for these are his words , it is foretold that gentiles should bring their children in their armes , therefore the prophet foresaw the baptism of infants ; he might have seen the beam in his own eye , turpe est doctori , &c. but to return to mr. t. answer . c. which mr. c. took thus away ; them that they should bring in their bosomes were infants ; but it was foretold that they should bring them in their bosomes ; therefore they were infants . t. he enquired where it did appear that they should bring them in their bosomes . c. out of the text , for the word in the originall ( which is translated armes ) is bosome , and so the septuagints read it {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , intimating that they should bring sucking children hanging upon their breasts . t. then mr. tombs said it was an analogie , and performed when the gentiles perswaded their children to embrace christ . c. well then , it is their children , not thy children , oportet esse memorem ; but not that neither ; for that scripture which in the letter suites with many other scriptures , but in the pretended analogie with no other , can not be the meaning ; but to interpret it literally of bringing children to christ in the bosome , suites with many scriptures , and to perswade them to come to christ , with no scriptures ; therefore it can not be the meaning . t. mr. t. could not name one text of scripture , where to bring in armes , or bosome , was to perswade to come to christ . c. so mr. c. referred the judgment of it to the people , and named another text , es. 65.20 . there shall be no more thence an infant of dayes , &c. but the child shall die an hundred year old . t. mr. tombs bid him read the rest of the words , and the verse following . c. he said he had read as much as he intended to rayse his argument from . t. take notice ( sayes he ) he will not read that which makes against him . c. not so ; for nothing of it makes against me , but that an argument must be terminus simplex , and homogeneal , and that you know well inough , but that in place of solid satisfaction you must say something to deceive the people . the arguments i raise hence are two , the first is this , there shall be no more an infant of dayes , that is , infants shall not be uncapable of the seal , while their age is measured by dayes , as the jews infants that might not be circumcised till a week had passed over them ; therefore infants new born are capable of the seal ; the secund argument is this , the child shall dye an hundred year old , that is , as an hundred year old , or as well a church-member as if he were a hundred year old ; therefore children may be baptized under the gospell : t. mr: t. found fault with that interpretation , shall dye an hundred years old , that is as if an hundred years old . c. he answered , to take it literally would imply a contradiction , for it was impossible to be a child , and a hundred years old , and was better than his , and the anabaptistes exposition of 1 cor. 10.2 . they were baptized under the cloud , that is ( say you ) as if they were baptized under the cloud , when nothing hindred , but they were really baptized under the cloud . and rom. 11.19 . the branches were broken off ▪ that is ( say you ) as if they were broken off , when it was both possible , and apparent , that they were broken off . t. then mr. t. said it was not meant of the times of the gospell . c. to which was replyed ; mr. t. will still be wiser than the church of england ; and read the contents of the chapter ; the calling of the gentiles v. 1. the jews rejected 17. the blessed state of the new jerusalem to the end . t. mr: t. said it was verifyed zacha : 8.4 . thus saith the lord of hosts , there shall yet old men , and old women dwell in the streets of jerusalem , and every man with his staff in his hand for very age , and the streets of the citie shall be full of boyes , and girles playing in the streets thereof . c. to which was replyed ; what is this to an infant of dayes , or a child dying a hundred years old ? when it is apparent both from the contents , & text , that this of zachary is meant of the jews return from captivity , & more apparent that that of es. is meant of the state of christs kingdome under the gospell which i prove thus ; that interpretation that brings with it ▪ absurditie , untruth , blasphemie , is not to be admitted ; but to interpret it of the jews return from captivitie brings with it absurditie , untruth , blasphemie ; therefore it is not to be admitted . t. mr. tombs denyed the minor . c. which was proved in order ; first that it brought with it absurdity , to apply the 25. verse to the return from captivity was absurd , that the wolf and the lamb should feed together , and the lion should eat straw with the bullock , and dust should be the serpents meat ; therefore it brought with it absurdity . secondly that it brought with it untruth ; but to apply the 19. v. to the return from captivity brought with it an untruth , that the voice of weeping should be no more heard in jerusalem ; for it was twice destroyed after , once by antiochus , then by vespatian , and titus ; therefore it brought with it an untruth . thirdly that it brought with it blasphemie ; for to interpret the 17. verse , ( behold i create new heavens , and new earth , and the former shall no more be remembred , and come into mind ) of the second temple , is blasphemous ; therefore it brought with it blasphemie , for it crosseth st. peters interpretation 2. pet. 3.13 . wee according to his promise look for new heavens , and a new earth ; for can any rationall man think , that the new temple built at jerusalem in cyrus his time , was this new heaven , and new earth , that the former should be no more remembred ? when the antient men are said to weep , because the glory of the latter temple was short of the glory of the first , ezra . 3.12 . [ it was inferiour to solomons temple , first in respect of the building , that was lower , and meaner ; secondly , in respect of the vessels , before of gold , now of brasse ; thirdly , of five things that were lost , first the ark of god , secondly , the urim & thummim , thirdty , fire from heaven to consume the sacrifices , fourthly , the glory of god between the cherubims , fiftly , the gift of prophesie , for after the second temple there was no prophet . ] t. mr. t. fell to his wonted course of impertinent exposition , wherein mr. c. told him he violated the rules of dispute , and did lasciviously wanton it out into a wilderness of words , that the truth might be obscured or lost , and like a lapwing carry the hearers far from the matter . then c. p. an apothecary began to interpose , as he had done once before , till a gentleman of authoritie , told him , that it was not fit for a man of his place , and calling , to speak ; yet mr. tombs would not be satisfyed , but went on saying that dr. prideaux in oxford , when a place of scripture was cited , was wont to give a large exposition . c. mr. c. replyed ; that dr. prideaux was doctor of the chair , and judge of the controversie , and might do that which a respondent may not do , whose office is onely to repeat , deny , distinguish , and when a text is quoted , to give a brief exposition , that the opponent may have something to fasten upon ; and what dr. prideaux did , he knew not ; but what dr. collins , and dr. ward did , he could tell him ; but that it was not to the present purpose . and that his judgment in this , was but the same with his own university of oxford , as he knew of late by a sad experiment . t. mr. tombes asked what that was ? c. he told him an explosion , not for disability ( for his dispute was plausible inough ) but that he would neither be satisfied with d. salvage his answer , nor the doctor of the chaires determination ; but fell to repetitions , and extravagances , as now . mr. tombes launched into a tedious discourse to vindicate himself , till he had tyred the auditors , who cryed out this is but to waste time ; and a learned gentleman spake aloud , this is but to spend the time in parling , that he may avoid the gun-shot , for he is affraid the great thunderbolt is behind : and so with much adoe , he was brought to dispute again , where mr. c. falling upon the third branch of his argument , that god did actually receive infants to be church-members under the gospell , began thus . c. those whom christ commanded his disciples to baptize , they may be baptized ; but christ commanded his disciples to baptize infants ; therefore they may be baptized . the minor being denyed , was proved thus ; he that commanded his disciples to baptize all nations , commanded them to baptize infants ; but christ commanded his disciples ; matth. 28.19 . to baptize all nations ; therefore christ commanded them to baptize infants . t. mr. t. denyed the major . c. which was proved by this enthymema ; the whole includes every part ; infants are a part of nations ; therfore he that commanded to baptize all nations , commanded to baptize infants . t. he denyed the consequent , though the whole included every part , and nations were the whole , and infants were a part of nations , yet it did not follow that infants were to be baptized . c. he returned , that , that saying of aquinas ( posito toto generali , pars ejus negari non potest , a generall whole being granted , no part of it can be denyed ) was an axiome both in logick , philosophie , and divinity , as psalm 117.1 . prayse the lord all yee nations , is interpreted by another psalm , old men , and babes , young men , and maidens , prayse yee the lord . t. mr. t. said it was an axiome that the whole includes every part , where there is no exception , but here is an exception . c. he replyed , saint ambrose upon the place sayes there is no exception , qui dixit omnes , nullos exclusit , neque parvulos , &c. he that said baptize all nations , excepted none , no not infants . t. mr. t. pished at it , sleighting ambrose his authority . c. then said mr. c. whether we shall obey ambrose bishop of millain with scripture , or mr. tombes vicar of lemster against scripture , judge you . but that there is no exception thus i prove , if infants be excepted from baptism , it is either because they are not named in the text , or because we find no instance that any were baptized , or because they are not capable ; but for none of these three ; therefore infants are not excepted . t. mr. t. denyed the major , and said that a fourth reason might be given , because they were not disciples , c. he told him that in this answer he shewed himself to be no good logician ; for it is an axiome , that in no division , one member can be affirmed of another , because they are opposite , now to be disciples , and capable of baptism were not opposite but subordinate ; and to be disciples , if it made them not capable , it was no exception at all , if it made them capable , it was the same with the third , to which dilemma when he could receive no answer , he demanded where it was required that those that are to be baptized , must be disciples ? t. he said out of the text , for that which is translated teach all nations , is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} make disciples of all nations . c. he replyed ; at ross you found fault with me for that translation , asking me , was i wiser than the translators ? and now when it seemes to make for you , you urge it . quo teneam vultus mutantem protea nodo ? i confess it is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in the aorist , ye shall make disciples , for it must be interpreted by the future , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , baptizing , or by baptizing in the present tense ; as if discipling were the end , and baptizing the means , and required no qualification before ( as learned men with great probability press ) but i will not insist upon that now , but that which you denyed , i prove , that infants may be disciples , from [ that place rom. 15.10 . compared with the 5. verse , for so mr. c. said , mistaking it for ] acts 15.10 . t. at which mr. tombes insulted , saying he was a good text-man . c. he replyed , he was in hast , and did not think of this before , but that his answer did drive him to it , and he in his elaborate books did oftentimes quote one place for another , then how much more might he , that was extemporall , it had been enough to have said , as our saviour to the tempter , it s written : but to leave these catches , and come to the proof . they upon whom the pharasies would have layd the yoak , were disciples , verse 10. why tempt ye god , to put a yoak upon the neck of the disciples ; but many of them were infants ; therefore infants are disciples . t. he denyed the minor , that many of them were not infants . c. which was proved thus ; the yoak was circumcision verse 5. the pharasies saying , that it was needfull to circumcise them ; but they upon whom the yoak was to be imposed by circumcision , were only infants amongst the jews , and infants together with parents amongst the gentiles ; therefore many of them were infants . t. he denyed the major , and said the yoak was not circumcision . c. he replyed it was apparent , by comparing the 5. and 10. with the foregoing verses . 1. verse certain men came down from judea , and taught the brethren , except ye be circumcised , after the manner of moses , ye cannot be saved ; where observe that circumcision is the subject of the question . in the 2. verse they determined that paul , and barnabas , and certain others of them , should go up to jerusalem unto the apostles , and elders , about this question , to wit circumcision . in the 5. certain of the sect of the pharasies said , that it was needfull to circumcise them . in the 6. the apostles came together to consider of the matter , that is circumcision , and when there had been much disputing , peter rose up in the 7. and determined the question in the tenth verse , why tempt ye god to put a yoak upon the neck of the disciples ? t. mr. t. said , that circumcision could not be the yoak , that neither they nor their fathers could bear . c. he returned , that it was a bloody , and a heavy yoak , therefore the israelites had a dispensation for 40. years in the wilderness ; moses neglected the circumcision of his child probably for this cause ; and his wife ( when the child was circumcised ) called him a bloody husband . the sichemites were slain , as unable to defend themselves , while they were sore of the wound of circumcision . t. mr. t. said , that the doctrine of moses was the yoak of which infants were not capable . c. he replyed ; that circumcision was principally meant , and the doctrine of moses onely as an appendix of it , and children were as capable of the doctrine then , as they were in abraham , and moses his time , when all in the moment of circumcision were tyed to the observation of the doctrine , tho they of ripe years ( to use vossius his distinction ) were taught the doctrine antecedenter , before circumcision , infants of eight days consequenter , after circumcision , when age made them capable ; i know ( sayes god ) abraham will teach his children ; so it is apparent all those upon whom circumcision with the doctrine of moses was to be imposed , were called disciples ; but some of these were infants , for onely infants were circumcised among the jews , and infants with the parents among the gentils ; therefore some infants are disciples . mr. t. without any distinct answer would have broke through the pales to rove abroad again . c. but he pressed him to keep within the lists , urging this argument . they to whom is the promise , they may be baptized , it s the apostles own inference , acts 2.28 . be baptized , for the promise is to you ; but to infants of believing parents is the promise , the promise is to you , and your children ; therefore infants may be baptized . t. he denyed the minor , that to infants of believing parents is the promise . c. he told him , it was the words of the text , the promise is to you , and your children . t. then mr. t. said they were not believers yet . c. mr. c. replyed , they were believers in fieri , tho perhaps not in facto . t. that 's latine ( sayes mr. t. ) what do you understand by it ? c. he said , i mean this , they were believers by outward assent , and disposition , sufficient to make them members visible ; but perhaps not believers by inward assent , and habit , to justify them . for i know you will not say that none are to be baptized but they that have a saving faith , which none but god is able to discern . ministers must act according to rule , which in adultis , is outward profession , or a willingness to receive the ordinance , and that they were thus qualified ( which is sufficient ) it is apparent . t. mr. t. denyed that they were sufficiently qualified . c. which was proved thus ; they whom the apostle commanded to be baptized , were sufficiently qualified ; but the apostle commanded them to be baptized ; therefore they were sufficiently qualified . t. then mr. t. without repeating the syllogism , or applying any distinction , inquired where the apostle commanded them to be baptized . c. he told him verse 38. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , be baptized every one of your . t. yes ( sayes mr. t. ) upon condition of repentance , repent and be baptized . c. that is a condition of your own making , and an adding to the word of god , for where dos the scripture , either expresly , or implyedly say , that repentance is a condition of baptism ? if it be meant of compleat repentance , true it is , it was their duty both to repent , and to be baptized , to repent in relation to crucifying of christ , to be baptized in relation to judaism , which they were to put off , and christianity which they were to put on ; but that they must have compleat repentance before baptism , it is not so much as hinted at . and if you mean incompleat repentance ( which is indeed all that is required ) they had that already , for they were pricked in conscience , saying , men , and brethren what shall we do ? t. mr. t. said that was not all that was required , nor was it a sufficient qualification for baptism . c. against which answer was concluded thus ; that upon which the apostles baptized three thousand the same day , was a sufficient qualification ; but the apostles upon that baptized 3000. the same day ; therefore it was a sufficient qualification . t. he denyed the minor , and gave his reason from the 40. and 41. verses , and with many other words did he testify , and exhort , saying , save your selves from this untoward generation , then they that gladly received the word were baptized , c. it was replyed , that this was but a recapitulation , or reciting of the heads of peters sermon that he preached to them , before they were pricked in conscience , or were exhorted to be baptized , and no new act ; which was a thing usual in scripture , as gen. 1. god having expressed the creation of man , and gods blessing of him , and all creatures to him , by a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} recites the manner of his creation in the second chapter . but howsoever it made nothing against him , for whether it be taken thetically without any condition , or hypothetically upon condition of repentance , the children were to be baptized together with the parents , the promise is to you and your children , and that was all that he contended for ; from whence ariseth this argument , to whom the promise of grace belongs , to them baptism belongs also ; but the promise of grace belongs to believers and their children ; therefore baptism belongs to both . t. mr. t. said , the promise of grace belonged to believers , and their children , when their children actually believed , and not before . c. he replyed , there were two arguments in the text to overthrow that : the first might be drawn from the indicative predication in the present tense , the promise is to you , and your children , is , for the present , as well to your children , as to you . the second , from the opposition betwixt you and your children , and them that are afar off . they , and their children , which are , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , near ( as the greek scholiast , and the syrian interpreter saies ) are opposed to them that are {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , afar off . the jews were near , and in covenant , for to them is the promise in the present tense , but the gentiles were afar off , rom. 2.15 . ye who sometimes were afar off , are made nigh by the blood of christ , therefore it is expressed in the future tense , as many as god shall call ; so that to the jews being called , their children were in covenant with them ; when the gentiles shall be called , their children shall be in covenant with them . t. mr. t. said , he granted that children were in covenant , and might be baptized c. well then observe , good people , the dispute is at an end , he grants that children are in covenant , and may be baptized . t. yes , but by those children are not meant infants , but grown men . c. he replyed , there are many circumstances in the text overthrows that ; first , the word is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which comes from {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to bring forth , given sometimes to children in the womb , for the most part to them that are newly born , or young . t. mr. t. said , it was also given to men of ripe age . c. yes sometimes , by a figurative speech , ( as that of julius caesar to brutus in plutarch ) {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and thou my child . and well might he call him his child , for he had adopted him the night before ; but properly it signifies a young child , and so it ought to be taken here , unless some convincing reason can be given to the contrary , according to that rule , omne analogum per se positum , stat pro famosiore significato . mr. t. gave no answer , but with a jeering eccho repeated the last words , pro famosiore significato . the second circumstance in the text , is the substantive verb {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , is , the promise is to you , and your children , not is to you , and shall be to your children ; now what children had they at this present , but young children ? unless mr. t. will imagine that they were all old men and women that were present , and their younger men and women were absent . the third circumstance in the text is the finis cui , the end to whom the promise is , to you , and your children ; the jews children under the law were in covenant with their parents , the charter is confirm'd under the gospel to them and their children . the jews when they crucified christ , called for a curse upon themselves , and upon their children , here the apostle gives them a remedy as large as the disease , the promise ( that is , of freedome from the curse ) is to you and your children . t. mr. t. still kept his conclusion in despight of the premisses , that it was to their children when they actually believed , and not before . c. yes , and before they actually believe , which i prove thus : the blessing is as large as the curse ; but the curse extended even to children , before they could actually believe ( his blood be upon us and upon our children ) therefore the blessing . t. mr. t. answered to the major thus : if by blessing was meant the inward and spiritual part of the covenant , it might be true ; but that was nothing to the present purpose , seeing it was not known to us : but if the outward , and visible part , he denied that infants were capable of the blessing , as well as liable to the curse . c. which distinction was took away thus : they that are holy with a covenant-holiness are capable of the outward and visible part ; but infants of believers are holy with a covenant-holiness ; therefore they are capable of the outward and visible part . t. mr. t. denied the minor , and said that covenant-holiness was gibberidge , which they that spoke did not understand themselves . c. mr. c. replyed , it was the language of learned men of all ages , amongst whom were vossius , bullinger , and hugo grotius ; and that children of believing parents were holy before baptism , and that baptism did not make , but declare them to be christians . then cryed out a cobler , [ i. e. ] ( that hath been dipped ) this is blasphemy . c. well , you discover of what spirit you are , and your ignorance ; are not these the words of the learned assembly of divines in the directory confirmed by ordinance of parliament ? that infants are christians , and federally holy before baptism , and therefore are they baptized [ pag 12. ] and that infants of believing parents are thus holy , with a federall , or covenant-holiness , i thus prove from , 1 cor. 7.14 . els were your children unclean , but now they are holy . t. that sayes mr. t. is meant of matrimoniall holynes , or a lawfull use of the marriage-bed , that they are no bastards . c. that answer i thus infringe . that which in scripture is taken almost six hundred times in a distinct sense , and not so much as once for matrimoniall holiness , cannot be so meant here ; but it is taken in scripture almost six hundred times in a distinct sense , and not once for matrimoniall holyness ; therefore it cannot be so meant here . t. that argument ( sayes mr t. ) i will retort upon you , that which in scripture is taken six hundred times in a distinct sense , and never once for covenant-holiness cannot be meant here ; but it is taken six hundred times in a distinct sense , and never once for covenant holiness ; therfore it cannot be meant here . c. to which was replyed , this is to invert the order of the dispute , you are to answer , and not to oppose . t. i may oppose by retorting of an argument , and i will answer anon . c. well , to satisfie you , i deny your minor , for it s taken oft in scripture for covenant-holiness . t. where ? c. the proof lyes upon you , that it is not , yet i le give give you one instance , or two , rom. 11.16 . if the first fruits be holy , the lump is also holy , and if the root be holy , so are the branches . t. that is not meant of a covenant-holyness . c. yes , it s as cleer as the light , and so you your self interpreted it at ross , as there are hundreds that will witness , which was upon this occasion . i pressed that if the immediat parents were holy , the children were holy with a covenant-holiness ; you denyed the inference , and said the meaning of it was , that abraham the father of the faithfull was the first fruits , and root that was holy , and therefore his posterity was holy , and in covenant [ and in this exposition , as he agreed with truth , so with beza , who sayes that children are holy , that is comprehended in covenant from the wombe , and with bowles who saith , that they are holy with outward holiness , by which they are judged to be in covenant ] but to return from whence , by your retortion , we have digressed . i am to prove that holyness is never taken in scripture for matrimoniall cleanness in opposition to illegitimation . not in that place ezra 9.2 . the holy seed have mingled themselves with the seed of those lands ; which is either your only , or principall hold , ( as far as i can gather out of your books ) therefore in no place . t. he denyed the antecedent . c. which was proved thus . if it be meant of matrimoniall cleanness , then this must be the meaning of the words ; the holy seed , that is the lawfully begotten jews , have mingled themselves with the seed of those lands , that is the bastards of those lands ; but that cannot be the meaning , for happily there were some bastards among the jewes , and in that sense not holy , and no bastards among the nations , but all , or the most legitimate , and therefore in that sense not unholy ; therefore it is not meant of matrimoniall holiness . t. he denyed the major , affirming that both jews , and nations , were holy before their mixture , but then , both they , and their children became unclean , because god had forbidden them to marry with the nations . c. to which was answered , they that are saints are not unholy ; but some saints have been begot by this mixture , or unlawfull bed , as jepthah , who hebr. 11. is said to be justified by faith ; therefore they are not unholy . t. he denyed the major , saying , they may be unholy by their naturall generation , and first birth , and yet holy by regeneration , and new birth . c. this strikes not home ; moses had children by his ethiopian woman , but they were not illegitimate ; therefore those that were begot by mixture with the nations were not illegitimate . t. mr. t. said , that was before the law was given . c. well , that answer will do you little service ; after the law was given , salomon had children by rahab , who was a cananitish , and boaz by ruth , who was a moabitish woman ; and yet they were not illegitimate , or unholy , as you would have it . t. they became proselites , and received the religion of the jews . c. well then , while they were not of the jews religion , tho no bastards , they were unholy , when they embraced the jews religion , ( by your own confession ) they became holy ; what is this but a covenant-holyness which you have opposed all this while , and now grant it ? t. mr. t. used many words to clear himself , but with little satisfaction to the greatest part of the hearers , and still denied that children were holy , and in covenant . c. which was further proved thus , they that christ took up in his arms , blessed , said , the kingdom of god belonged unto them , pronounced a curse upon those that despised , and would not receive , are holy with a covenant-holyness ; but christ took up little children into his arms , blessed them , sayd , the kingdom of god belonged unto them , pronounced a curse upon those that despised , and would not receive them ; therefore little children are holy with a covenant-holiness . t. mr. tombes began to be netled , as if something in this argument galled him , saying it was a fallacie , and that he went about to entrap him by sophistrie . c. what fallacie ? t. a heaping of many things together that belong to severall matters . c. i confess they were spoken upon severall occasions , but they all concenter in my conclusion , that children are holy , and in covenant ; i am in hast , and named them all together , but if you will have patience , i le prosecute them severally . t. i am willing to continue till midnight , but i like not this kind of arguing . c. you like it not , because it does jugulum petere , cut the throat of your tenet . t. no not so much as touch the skin of it , sayes he . c. well i beseech you in the spirit of meekness to answer . t. it is a fallacie of heaping many particulars together . c. i confess there is a fallacie they call {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . t. take notice , he confesses it is a fallacie . c. no such thing , for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is an asking of many questions , which is your usuall fallacie , socratically to ask , when you should solidly answer , but in my syllogism there is not so much as one question . t. it is a copulative proposition sayes mr. tombes , and if one member of it be false , the whole is false . c. it is not an explicit copulative proposition ( sayes mr. c. ) neither is any member of it false , ( for every branch of it is scripture , ) instance in any of the particulars that you think m●kes the least for me , and i le begin with that ; then he mentioned matth. 18.2 . which words being read , from thence he raysed this argument . they to whom belongs the kingdom of heaven , are holy , and in covenant ; but to little children belongs the kingdom of heaven ; therefore little children are holy , and in covenant . t. those little children were not infants . c. they are called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , because they could scarce speak . t. what are these called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ? c. if not here , elsewhere , and of other evangelists , and here they are called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , by the diminutive , which the great master of the greek hippocrates interprets , to signifie a child under seven years of age , and therefore not capable of actuall faith , when the apostles themselves were yet ignorant about fundamentalls . t. they were converted verse 3. except ye be converted , and become as little children , &c. c. the meaning is not that the little children are converted , but it hath relation to the disciples in the first verse , who must be converted from their actuall sins , and become as little children which have no actuall sin . t. o how unhappy are the people that are seduced with these toyes , are you not ashamed ? c. i see you have learned of that man in lucian to cry out {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and to vilifie that argument you cannot answer , and besides that , i see nothing that is shame-worthy . he hath answered nothing at all ( sayes one under the pulpit ) but shifts and denyes all . t. thou art an impudent , brazen-faced fellow , whosoever thou art , i have answered all , confuted all my adversaries books , and amongst them one of my greatest antagonists , i have turned mr. richard baxter the most of his arguments against himself . c. sir , let that worthy man alone who is absent , you are now to answer me . t. here is nothing to answer , is it not in the sixt verse , who so shall offend one of these little ones which believe in me ? were they not believers ? c. yes , the disciples were believers , which are here meant , and not the children ; which the grammaticall construction will tell you , for it is in the masculin gender , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , one of these little ones , meaning {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} disciple , not in the neuter gender to answer to {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , little child ; so that my argument remains unanswered . t. i am weary of this pedantrie , and looking upon his watch , said , i promised but one houre , and it s above foure houres ; with that he clapped his book together . [ t. j. ] good mr. tombes ( says an anabaptist ) continue a little longer for satisfaction of the people ; he gave no answer , but put on his hat . c. well , sir , i will not press you any further now , i should have urged john 3.5 . rom. 11. and other places , to prove infants church-membership , and have come to the second and third branches of mine argument , that christ merited it for them , and infants stand in need of baptism ; but those i must leave to another opportunitie ; therefore i desire that we may have a set day about a month hence , seeing i was hurryed to this extemporall discourse through importunitie . t. no , i will have no more dealing with you , unless it be by writing , that what both of us shall set down , may be read in the publick congregation . mark . 16.15 , 16. 15. and he said unto them , go ye into all the world , & preach the gospel to every creature . 16. he that beleeveth , and is baptized , shall be saved , but he that beleeveth not , shall be damned . these two verses hold out the rich charter of the gospel , which our saviour delivered to the apostles after his resurrection ; the parts are two , first a precept , in the former verse , go ye into all the world , and preach the gospel to every creature ; secondly a promise , with a commination in the latter , he that beleeveth , and is baptized , shall be saved ; but he that beleeveth not , shall be damned . in the precept , we have two particulars , first a mission , he sends them , go ye into all the world ; secondly a commission , he authorizes them , and preach the gospel to every creature . in the latter verse , or promise , we have first the thing promised , layd down affirmatively , shall be saved ; secondly the qualification , and that either absolute , he that beleveth , or conditional , and is baptized ; he that beleeveth , and is baptized , shall be saved ; or a commination shall be damned , with a qualification negative , and absolutely without any limitation , he that beleeveth not , he that beleeveth not shall be damned . wee l only hint at the former verse for introduction to the latter . and he said , ( that is christ , ) observe , that it is only god , christ god and man , that can give mission , or commission to preach , and ordain sacraments . math. 28.18 . all power is given me in heaven and earth , go ye therefore , and teach all nations . go ye into all the world , there is the largeness of their commission , to all the world , as he , to all nations as matthew . hence observe , the apostles , and by them the evangelists , had an extraordinary commission which extended through the world , but our commission ordinarily is limited to certain places ; true it is , there may be itinerants upon special occasions , ( and they also confined within their verges , ) but as doctor buckeridge observes well when christ speaks to apostles , he says , go ye into all the world , but when to ordinary pastors , and teachers {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} he fixed some to be pastors , and some teachers . and preach the gospel to every creature , there is the commission , wherein we have first the act preach , that is proclame , secondly the object of the gospel , which in the original , and other languages signifies good news , or a good speech ; from the connexion between the mission and commission comming from the same authour christ , and extended to the same persons , the apostles , and their successours , observe , that none may preach as church officers , but they that are sent in a gospel way ; our adversary in the common cause spoke so home to this , that we need not press it further . the last thing is the extent of the commission , and that a very large one , unto every creature , as here , to all nations , as matthew . now the quaere will be , what is meant by every creature ? some limit it to every rational creature , angels , men , devils , as origen , & his misericordes doctores who held the devils and reprobates should be saved ; but that cannot be ; for 2. pet. 2.4 . they are cast down to hell , and reserved to judgement . some more strictly restrain it only to man , and that when he is come to age , and understanding , excluding children ; this is too strict , true it is , infants are not capable to be taught of men , but they may be taught of god ; they cannot actually understand the gospel , but they may actually receive the benefit of the gospel ; a noble mans child hath interest in his fathers patent , and pardon ; a sucking infant ( though he knows it not ) may be joined in a lease with the parents . some extend it , and it is conceived more fitly according to the letter , without any synecdoche , or figure , to every creature , as if he should say , go and proclame the benefit that comes by christ to every creature ; for as by the first adam all creatures were accursed , so by christ the second adam , all creatures shall be blessed , rom. 8.22 . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} every creature groans , desiring to be delivered into the glorious liberty of the sons of god , answerable to this , preach the gospel {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} to every creature , telling them , that they are now by christ to be delivered into the glorious liberty of the sons of god . object . but the creature cannot hear , nor understand . answ. it s true not properly , no more could john baptist in his mothers womb , and yet {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the babe sprang for joy ; nay the holy ghost ascribes a hearing to the creature , hosea 2.21 . and it shall come to pass in that day saith the lord , i will hear the heavens , and they shall hear the earth , and the earth shall hear the corn , and the wine , and the oyl , and they shall hear jezreel . hence observe , that every creature in a sense is sensible of the benefit they have by christ ; but every one in their kind , men come to years , and discretion , are capable of actual understanding , actual profession , actual faith ; infants only in actu primo , are capable of the first seeds of understanding , of profession of faith , which will shew it self in the fruits when they come to years ; the rest of our fellow creatures as by a natural instinct they groan for the curse , so by an other instinct , they lift up their heads in expectation of the blessing , and that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , with an earnest expectation , or a stretched out neck as the word in the original signifies , rom. 819. thus we have paraphrased upon the first verse for introduction to the second , wherein is first , a consolatory promise , he that beleeveth , and is baptized , shall be saved ; secondly a comminatorie curse , he that beleeveth not , shall be damned . in the former , we have first the qualification , and that either absolute , he that beleeveth , or conditional , and is baptized . q. now the quaere will be , what belief is here meant ? sol. first the event tells us , that belief that saves us , he that believes shall be saved . secondly the opposition , its contrary to that unbelief that damns ; observe that a saving faith is necessary to salvation , without faith it is impossible to please god , all they , and only they that have a saving faith shall be saved ; so that you see that faith is a necessary , and absolute condition . and is baptized , that is upon supposition , if baptism conveniently may be had ; hence observe , that baptism is not absolutely necessary by necessity of means ( as they call it ) as if none could be saved without it , but by necessity of precept , if conveniently it may be had . the israelites for forty years in the wilderness were not circumcised . bernard , that saw not all things could see this , that , non absentia sed contemplus sacramenti damnat , not the want , but the contempt of the sacrament damns : valentinian the emperour dyed , as he was going to be baptized in jordan , and ambrose being asked what he thought of him , answered , that he was baptizatus volo , & voluntate , etiamsi non reverà aquae lavacro , baptized inwardly with wish , and will , though not outwardly with the laver of water , austin is conceived here to be mistaken , who denyed salvation to infants un-baptized , hence he is called durus pater infantum , a hard father of infants ; and many of the doctors of the church of rome , who hold that infants that dye un-baptized , are kept in limbo infantum in a purgatory of infants , where they shall never behold the beatifical vision . object . but here is first placed beleeving , and then baptized , so that from the order of placing the words , some would gather that we are first to beleeve before we be baptized . answ. that will not follow ; for mark 1.4 . there is placed first baptizing , and then preaching , and repentance after , whence they might as well gather that we must be baptized , before we can hear the word preached , or repent ; repentance in scripture is oft placed before faith , and yet is a fruit , and effect of faith ; some of the evangelists place judas his receiving of the sop before the sacrament , some after it ; it is a rule in interpreting of holy writ , that scriptura nescit prius , & posterius , the scripture does not alwaies observe the precise order in which things were done . q. but i beseech you consider what faith it is that is here meant ? sol. a saving faith ; must then a saving faith be the rule of our baptism ? and must we baptize none , but of those we know have a saving faith ; then we must baptize none at all ; never any minister upon that ground had ever commission to baptize any , no not the apostles , for they did not infallibly know that those they baptized had a saving faith ; nay they actually baptized many that were hypocrites , as simon magus , alexander , hymeneus , philetus , and others ; hence observe , that no rule for baptizing in general can be gathered out of this text , and to say that none are to be baptized , but they that have a saving faith , which is the faith that is only here meant , or none but they which make an outward profession of faith ( which is not here meant ) is an untruth not gatherable from this scripture , and an adding to the word of god , against which he hath proclamed a solemn curse . the commination , or curse follows in the last words , he that beleeveth not , shall be damned ; he does not say , he that is not baptized shall be damned . for though the contempt of it is dangerous , yet a man may be saved without baptism ; he does not say that he that is not dipped over head is damned , that is a thing indifferent , any washing in the name of the father , son , and holy ghost , is baptism ; he does not say , that he that is not re-baptized , or baptized again , is damned , for that is the invention of man , never heard of ( in that sense ) before john of leydens time , who confessed at his execution , that he had that , and the rest of his poysoned doctrine from satan . hence observe , that all unbelievers , though baptised , shall be damned ; men beleeving though ( through invincible necessity ) un-baptized , shall be saved ; thus we have given you the lively meaning of the holy ghost in the text . having layd this foundation , wee 'l make further inquirie into two things which are in controversie , first what is meant by baptism , or baptizing , secondly whether infants ought to be baptized , or no . first , baptism in the original , signifies nothing but a washing , as pareus upon the hebrews says , baptismus graecis est quaevis ablutio , baptism is in greek any washing , whether by dipping , or sprinkling , to baptize is to dip , or sprinkle says , ravenel ; so says the churches old catechism dipped , or sprinkled in the name of the father , son , and holy ghost ; so the directory , baptize the child , by powring , or sprinkling of the water on the face of the child , without adding any further ceremony . and as many kinds there are of washing , so many there are of baptizing , whereof the pillars of the greek tongue , hesichius , budeus , stephanus , scapula , arius montanus , pasor , mention four ; first tingere , to die , or tincture , secondly mergere , to drown , or plunge , thirdly madefacere , to wet , or moysten , and lastly abluere , to wash , or clense . i confess there are some that distinguish betwixt {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} to rantise ( as they call it ) or sprinkle , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} which is to plunge to the bottom , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} which is to swim upon the top , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which is , as they criticise upon it , to swim betwixt the top , and bottom ; these three last are mentioned by casaubon in his notes upon the third chapter of st. mathew , as was quoted by our adversary , but with what fidelitie , or advantage to his cause , i leave it to the godly , and learned to judge , for he left out the last words , wherein the whole state of the question is determined by casaubon against him , for thus he concludes , horum sententia jampridem meritò est explosa , &c. the judgement of those men is deservedly long since exploded , and trampled down , that would have baptizing to be by dipping , and he gives a reason , quum non in eo posita sit mysterii hujus vis , & {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , seeing the force , and efficacy of baptism , this mysterie , consists not in that , that is the manner of washing . which is confirmed by aquinas , immersio non est de necessitate baptismi , dipping is not of the necessity of baptism , and dominico sotus , ablutio est de essentiâ baptismi , washing is of the essence of baptism , but the manner of washing , whether by dipping , powring , or sprinkling , is accidental . many places of scripture confirm this , 1 cor. 10.2 . there the israelites were baptized in the red sea , when their feet did but touch the water , not as if they were baptized , when they were not ( as the ana baptists gloss upon this place ) and that the egyptians were really baptized , for the egyptians were not baptized in their sense , but sunk to the bottom like stones . exod. 15.5 . baptized under the cloud , not that the egyptians were baptized , and the israelites as if they were ( as they descant ) under the cloud , for the egyptians were never under the cloud , for the israetites went before the egyptians , and the cloud , part of it was over the israelites , part of it went before them . there is mention made in the gospel of baptizing , or washing of themselves when they came from market , of cups , of vessels , of tables , which cannot be meant of plunging , in water , so often , where that element was so scarce , but rincing . johns baptizing in jordan , philips going down to the river with the eunuch proves nothing at all ; for what strange consequence would this be , especially from the anabaptists ( that must have express scripture for all things ) john baptized in jordan , philip went down into the water with the eunuch , therefore , they were dipped , seeing it might as well be by powring , or sprinkling of water upon them , for any thing that appears out of the text . object . john baptized in enon , because there was much water . answ. this will seem to be no wonder in those hot countries , where there are many miles without a spring of water , especially seeing geographers , and travellers tells us , that enon is a little brook that one may stride over , scarce knee deep , and therefore not capable of dipping . object . but baptism , say they , must resemble the death of christ , rom. 6.4 . we are buryed with him by baptism , which is not by sprinkling , but dipping . answ. i answer , the scope of the place is to shew , that one end of our baptism is to seal our communion with christ in his death , but to press a necessity of resemblance by descending into the water , and comming out again , we see no ground in text , and if our abiding under the water must answer christs burial in exact representation , then as christ lay three days , and three nights in the grave , so they must lye three days , and three nights under the water , which if it were put in execution , the dispute would quickly be at an end . but should we grant this resemblance , i appeal to any man , whether our powring on of water in baptism , does not more resemble our christian burial , which is by powring on of earth , or dust , than by plunging over head . thus you see it proved , that baptizing is any kind of washing , in the name of the father , son , and holy ghost ; we do not deny with master perkins , that if we were to baptize converted turks , or pagans of ripe age , in hot countries , we might baptize them by dipping , provided that their garments were not first baptized , or washed , for that is conceived to be no less superstition , than baptizing of bells ; baptism ( says vossius ) non est immersio vestium , sed humani corporis , is not a washing of the garments , but of the body ; we account the church of rome idolaters , for presenting that worship , first to the image , which is terminated in christ ; the garments are first washed , or dipped , and the body but at the most wet , or moystned through them . but to affirm that no baptism but that which is by dipping is lawful , is a will-worship , much more , that baptism otherwise is a nullitie , and those that are baptized so , ought to be baptized again , or re-baptized , which the senate of syrick understood well , when they made an act , that all that did presume to re-baptize such as were baptized before , should be drowned . so we have resolved the former doubt , that baptizing is not dipping , and come to the latter , that infants may , nay ought to be baptized . and ( brethren ) i beseech you to give me leave a little to speak for infants , those poor souls , that cannot speak for themselves . and before we come to the question , take with you these two considerations ; first , that those truths that were not in controversie in the primitive times , the apostles were not so punctual in pressing of them , seeing there was no need ; solon being asked why he made no law against murtherers of parents , answer'd , because he conceiv'd none would commit that unnatural act ; if the apostles had been asked , why they did not put down infant-baptism in plainer terms , i suppose they would have answered , that they thought none would have denyed it . secondly observe , that those things that are pressed often in the old testament , are mentioned more sparingly in the new , as the sabbath , and magistracy in the old testament , line upon line , and precept upon precept , but scarce a syllable for a christian sabbath , or a christian magistracie in the new . nothing is more clear then infants church-membership in the old testament , therefore not so clear in the new , and yet clear enough to those that have eyes to see it , as will appear by these reasons following . 1. arg. first , those that are in covenant with god , ought to have the seal of the covenant , which is baptism . but infants of beleeving parents are in covenant with god . therefore infants ought to have the seal of the covenant , which is baptism . the former proposition is firm by confession of all divines , even our adversaries , haec est fundamentalis ratio paedobaptismi ( sayes daneus ) this is the fundamentall reason of baptizing of infants , that they are in covenant , esse foederatum sufficit ad accipiendum signum foederis , sayes davenant , to be in covenant is sufficient to receive the signe , and seal of the covenant , omnes foederati sunt baptizandi , sayes wendel , all that are in covenant are to be baptized , si in foedere sunt , impiè agunt , qui eis signum foederis negant , saith ferus , if they be in covenant , they do wickedly that deny them the signe of the covenant ; in a civill contract ( sayes mr perkins ) the father , and the heir make but one person , and the covenant 's for himself and his posterity . the minor proposition that infants of believing parents are in covenant , is grounded on many scriptures , genes . 17.7 . where god establishes a covenant , not only with abraham , but with his seed after him in their generations , for an everlating covenant , everlasting , and therefore to last to the end of the world ; as cornelius à lapide sayes , absolutè aeternum est in semine spirituali fidelibus , it is absolutely everlasting in the spirituall seed to the faithfull . galat. 3.8 the scripture foreseeing that god would justifie the heathen through faith , preached before the gospel to abraham ; therefore if isaac was in covenant with his father when he was but eight dayes old , and had the seal by vertue of the lamb to be slain , much more the children of believing parents , by vertue of the lamb that is already slain . deutero . 29.11 . when all the people stood in covenant before the lord , their little ones are mentioned amongst the rest , which is further confirmed , acts 2.38 , 39. be baptized every one of you , for the promise is to you , and your children ; to say that they were not yet believers , is but a shift , the text makes it cleer , as soon as they were believers , their children were in covenant with them , and to be baptized . arg. 2. such as were circumcised under the law , may be baptized under the gospell . but infants of believers were circumcised under the law . therfore they may baptized under the gospel . huic argumento non omnes anabaptistae resistent ( sayes learned whitaker ) all the anabaptists shall not be able to resist this argument ; the minor , that infants under the law were circumcised , is confessed . the former proposition is onely questioned , that baptism under the gospel to infants , does not necessarily follow from circumcision under the law ; augustin is cleer for it , saying , mutatis signis manet eadem gratia sine aetatis discrimine , the outward visible signes being changed , the same grace remaines without any difference of age , and he gives a reason , because the grace of god is not straiter in the new testament than in the old ; therefore christ , hebr. 8.6 . is said to be mediator of a better covenant , but how were it a better covenant , if all poor infants that were in covenant under the law , were out of covenant under the gospel ? titus . 2 12. the grace of god hath appeared unto all , and therefore surely to infants ; as ireneus sayes , christus pro parvulis parvulus factus est , christ becam a little one , for little ones sake , that he might redeem the little ones . little ones were the first martyrs that suffered for christ , in rama , was a voice heard ; and that baptism came in place of circumcision , the apostle cleares it , coloss. 2.11 , 12. ye are circumcised with circumcision made without hands ; how is that ? buryed with him in baptism . hence arises another argument . arg. 3. those that were once in covenant , had the seal of the covenant , and were never disfranchized , and put out of covenant , have title to the covenant , and seal of it still . but infants were once in covenant , had the seal of the covenant , and were never disfranchized , and put out of covenant , therefore infants have title to the covenant , and seal of it still . let any man shew one syllable , one tittle in scripture , that ever infants were put out , and wee l yield the gantlet ; nay , the gospell is so far from expressing of them that they are put out , that it gives them large commendations beyond them of riper years , making them the rule of our perfection , as new born babes , receive the sincere milk of the word . unless you be as little children , ye shall not enter into the kingdom of god ; which is a case so cleer , that even bellarmine him self encludes , nullum est impedimentum , &c. there is nothing that hinders , but that infants may as well be baptized under the gospell , as they were circumcised under the law ; for neither hath god forbidden ministers to give them this sacrament , neither are they uncapable to receive it . arg. 4. that which god hath commanded may lafully be practised by the ministers of jesus christ . but god hath , commanded infant-baptism . therefore it may lawfully be practised by the ministers of jesus christ . that god hath ommanded it , appears , matth. 28.19 . go baptize all nations ; it s a generall command , and ( as aquinas sayes ) posito generali mandato pars ejus negari non potest , a generall command being given , no part of it can be denyed ; infants are a part of nations , and included in them . object . but here is no mention made of infants . answ. no , nor of them of age ; we might retort it upon our adversaries , there is no mention made of dippers , no , nor of them that are to be dipped , therefore they ought not to dip , nor be dipped . generals include particulars in all lawes ; psalm . 117. praise the lord all ye nations , nations includes old men , and babes , young men , and maids , all without exception , as another psalm interprets it . now if infants be excepted , contrary to that saying of saint ambrose , qui dixit omnes , nullum excepit , neque parvulos , &c. he that commanded all to be baptized , excepnone , no , not little ones . if ( i say ) they be excepted , it s either because they are not named , or because we never read in scripture that any infants were baptized , or , because they are not capable ; ( that fourth cavill , being the same with the third , i le take away anon ) but for none of these three ; therefore infants are not excepted from baptism . not for the first , because they are not named , for so neither old men , nor nobles , nor ministers are named . not because we read not of their baptism , so we neither read of the baptism of the apostles , nor of the virgin mary , yet we piously believe that they were baptized ; de negatione facti ad jus non valet consequentia , such a thing is not mentioned , that it was done ; therfore it was not done , or was not done , therefore it ought not to have been done , is no consequence ; christ did , and said many things that are not written ; so did his apostles . not for the third , because they are uncapable , which is denyed ; for if infants be uncapable , it is either because they have not repentance , and faith in act , which cannot hinder them ; christ was baptized , had not repentance , for he had no sin to repent of , had not faith , for faith presupposeth one lost in himself , that depends upon another for salvation , christ is that rock of salvation , upon whom all mankind being lost depends ; neither because they cannot hear the word preached ; then they that are born deaf should be excluded from baptism ; or because they are not otherwise qualified ; but that cannot hinder them , for god requires no more of them that are in covenant , and born of believing parents , but a pure capacity , and receptability , which divines call potentiam objectivam ; as god in the beginning created the world of nothing , so in the beginning of the new creature he does regenerat , and recreate us of nothing ; upon this account it is , that we read of many whole families baptized , not excluding , but rather including infants , cornelius was baptized with his houshold , acts 10.47 , 48. lydea , and her houshold , acts 16.15 . crispus , and all his house , acts 18.8 . and the houshold of stephanus , 1 corinth . 1.16 . the jayler {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , all that were his , acts 16.31 , 32. his servants , his children ; for can we imagine so many families without a child ? arg. 5. they that are capable of the kingdom , and the blessing , which is the greater , are capable of baptism , which is the lesser . but infants are capable of the kingdom , and the blessing , which is the greater . therefore they are capable of baptism which is the lesser ; forbid not ( sayes our saviour ) little children to come unto me , for unto such belongs the kingdom of god ; for surely , if the kingdom of heaven receive them , the church may not exclude them ; for the church must receive such as glory receives , acts 2.47 . there were daily added to the church such as should be saved . now for proof of this argument , take these places , mark . 10.13 . to 17. mark . 9.14.36 , 37. matth. 18.2 , 3 , 4. matth. 19.13 , 14 , 15. luke 9.14 , 15. luke 18.15 , 16. which tho they be spoken upon severall occasions , all prove infants to be church-members , and capable both of grace , and glory ; wee l instance in two , jesus called a little child unto him , the word is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which ( as hippocrates in his distinction of ages sayes , and beza seconds him , ) signifies a child under seven years , and set him in the middest of them , and said , verily i say unto you , except ye be converted , and become as little children , that is , endevour to be free from actuall sin , as they are , ye shall not enter into the kingdom of heaven . the other is that of s. luke 18.15 . wherein observe , first a precept , suffer little children to come unto me . secondly , we have a prohibition , and forbid them not . thirdly , his displeasure against his disciples , for hindring them from coming to him , he looked on this act with indignation , and was much displeased at it . fourthly , he adds a reason why little ones should be brought to him , because to such belongs the kingdom of god , that is , the kingdom of grace here , and glory hereafter ; they are visible members of his church , and kingdom , and therefore none may hinder their access to him . fiftly , he confirmes this reason , à majori , from the greater to the less , gods kingdom doth not onely belong to them , but i tell you more , whosoever will come into this kingdom , must resemble infants in innocency , humility , simplicity . sixtly , he adds his benediction of them , he took them up in his arms , put his hands upon them , and blessed them ; and tells us that their angels alwayes see the face of his father , which is in heaven ; and the danger of them that offend one of these little ones ; and all this recorded by three evangelists , matthew , mark , luke , as if it were of purpose to check the sacrilegious insolencie of these latter times that denyes them the seal . christ is not more punctuall by his spirit , in declaring his own birth , passion , resurrection , than he is in this precious truth so much trampled under foot . and if any object , these were not young children , the text easily confutes them , they were {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . children under seven yeares of age , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , children that could scarce speak , they did not lead them , but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , they carried them unto him ; christ is said twice in s. mark , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to take them up in his armes , and embrace them ; christ was already instructing the people that were able to understand , the apostles were offended for bringing of children which could not understand . well then , doth christ take children in his armes , and would he have them all put out of his visible church ? would he have us receive them in his name , and yet not to receive them into his visible church , nor as his disciples ? how can infants be received in christs name , if they belong not visibly to him , and his church ? nay , doth christ account it a receiving of himself , and shall we then refuse to receive them , or acknowledge them the subjects of his visible kingdom ? will it not follow then that whosoever refuseth them , refuseth christ , and him that sent him ? for my part ( to use the words of a godly , and learned divine ) seeing the will of christ is that i must walk by , and his word that i must be judged by , and he hath given me so full a discovery of his will in this point , i will boldly adventure to follow his rule , and had rather answer him upon his own incouragement for admitting an hundred infants into his church , than answer for keeping out of one . argument 6. all disciples may be baptized . but infants of believing parents are disciples . therefore some infants may be baptized . the major , or former proposition , is granted by our adversaries , who translate that place , matth. 28.19 . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , go make disciples of all nations , which is in our last translation , go teach all nations , confessing , as soon as they are disciples they may be baptized . now for the minor , that infants are disciples , is evident from acts 15.10 . why , tempt yee god , and put a yoak upon the neck of the disciples ? this yoak was circumcision , and the attendants of it , as will appear by comparing it with the fift verse , and the context from the beginning of the chapter . now among the jews , children were only to be circumcised , and amongst the gentiles , children together with parents when they were converted , and became proselites . to say that not only circumcision , but the doctrine , and observation of the whole law , by the yoak is meant , is but a shift ; circumcision was the seal , or ordinance by which the jews were bound to observe the doctrine , and the law , and all those upon whom the yoak was layd by circumcision , are called disciples ; whereof infants were a great part . and if it be objected , that children are not capable of instruction , as it is nothing to the purpose , so it contradicts scripture , esay 54.13 . and all thy children shall be taught of the lord , and great shall be the peace of thy children . and if any one carnally interpret this of the jews return from captivity , as they do other places of esa. our saviour checks them , john 6.45 . and it is written in the prophets , and they shall all be taught of god . arg. 7. all that have faith may be baptized . but some infants have faith . therefore some infants may be baptized . the proposition none will deny , the minor may be proved by severall reasons . first , christ expresly calls them believers , matth. 18. he attributes humility to them , and faith ; and commands elders to imitate them ; and that you may see they were infants , mark 9.36 . tells us they were such as christ took up in his armes . secondly , they are said to receive the kingdom of god , mark 10. that is , the grace of god , remission of sins , and life eternall ; now the kingdom is not received , but by faith in christ . thirdly , they please god , therfore christ blesseth them ; but without faith it is impossible to please god . fourthly , either faith must be allowed them , or salvation denyed them ; but the latter is cruell , and impious ; therefore the former must be godly , and pious ; faith only purifies the heart , but no unclean thing shall enter into heaven . fiftly , tho infants cannot make actuall profession of faith , yet they may have inward roots of sanctification , and faith . john baptist and jeremie were sanctified in their mothers wombs ; let carnalists say what they will , that is the principal meaning of that place , esay 65.20 . there shall be no more an infant of days ; the jews thought they were not sanctified , unless a sabbath went over them ; the child shall dy an hundred year old , that is , as well in covenant with god , or a visible church-member , as if he were a hundred years old . therefore pareus sayes , infantes ecclesiae etiam ante baptismum censentur sideles ; infants of the church , even before baptism , are judged faithfull . hommius sayes , infants have faith , in semine , in the seed , tho not in messe , in the harvest ; beza sayes , they have faith {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in power , tho not {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in operation . faith ( says treleatius ) is twofold ; 1. active which the elder have by hearing the word . 2. passive , and by imputation , which infants have by vertue of the covenant , and divine promise . pelagius asks austin where he places infants baptized ? he answers , in numero credentium , in the number of believers , and addes , nec judicare ullo modo aliter audebis , si non vis esse apertè haereticus , neither may thou presume to judge otherwise , if thou wilt not be a plain heretick . wee l conclude this with that of vossius , as in naturals , so in supernaturals we must distinguish these three things , power , habit , and act ; there is the power of reasoning in infants , the habit in men sleeping , but the act , and exercise , in them that are waking ; the power answers the seed , the habit the tree , the act , and exercise , the fruit ; the seed of faith may be in infants , the habit in men of age , but the act , and exercise , in them that work according to the habit . 8. arg. those that are holy , with a covenant-holiness , may be baptized . but infants of beleeving parents are holy with a covenant-holiness . therefore infants of beleeving parents may be baptized . for the former proposition , foederatis competit signum foederis , ( says vossius ) the sign of the covenant belongs to them that are in covenant ; holiness is twofold ( says bullinger ) either of faith , or of the covenant . ezra . 9.2 . ye have mingled the holy seed , that is them in covenant , with the nations , that is them that are out of covenant . thus you see , that covenant-holiness is no gibberidge , but grounded upon scripture , and avouched by learned men : as shall more fully appear . the minor , that children of beleeving parents are holy with a covenant-holiness , is clear from 1 cor. 7.14 . else your children were unclean , that is , not in covenant , but now they are holy , that is , in covenant , thus ( besides the ancients ) sharpius , and peter martyr interpret it , and hugo grotius himself , non loquitur apostolus de sanctitate naturali , &c. the apostle ( says he ) speaks not of natural holiness , and inhering to the nature of children , but of an holiness adhering to them , that is , the holiness of the covenant , for the children of beleevers are comprehended in the covenant of grace , and therefore accounted holy of god . to interpret it ( as the gross anabaptists do ) that they are holy , that is , no bastards , is a new holiness not heard of in scripture , and as ( doctor featly says ) a bastard exposition ; and pareus gives the reason , if the children of beleevers be therefore holy , because they are no bastards , the children of pagans are as well holy , for they are also no bastards . if the first-fruits be holy , the lump is holy , and if the root be holy , so are also the branches . rom. 11.16 . the first fruits and the root , that is the parents ; the lump , the branches , that is the children , and posterity . and , rom. 11.17 . if the jews were broken off , and the gentiles graffed into their place , it will follow , that if the jews were broken off , parents with children , then the gentiles shall be graffed in , parent with children . but the jews were broken off parents with children . therefore the gentiles shall be graffed in , parents with children . 9. arg. if infants should be out of covenant under the gospel , many dangerous absurdities would follow . first , infants would be losers by the comming of christ , and be put in a worse condition than the jewish infants were ; they with the parents were admitted to the seal of the covenant , which was circumcision , and not children with parents to baptism . secondly , if infants should be in covenant then , and not now , grace would be larger under the law , than under the gospel . thirdly , there would be no difference betwixt the child of a christian , and of a pagan , but all the infants of christians would be as vile as the children of turks , tartars , or cannibals . fourthly , they would be without god , without christ , without hope in the world ; not the children of god , but of the devil ; would all be damned , for out of covenant , and visible church ( ordinarily ) there is no salvation . 10. arg. lastly , that which hath continued since the apostles times with blessed success , must needs be lawful . but infant-baptism hath continued with blessed success since the apostles times . therefore infant baptism is lawful . wee l begin with the first centurie , or hundred years after christ . dionysius the areopagite whom the apostles converted at athens , says , holy men have received a tradition from the fathers , that is the apostles , to baptise infants . clemens ( who is recorded by some of the antients to succeed peter in his ministry at rome ) says {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , baptise your infants . ireneus ( who lived in the second century ) says , christus pro parvulis parvulus factus est , christ became a little one for little ones sake , that little ones might be received into covenant . origen that lived in the begining of the third century says , the church received a tradition from the apostles to baptize infants , and gives a reason , because they are born in impurity of sin ; nay pelagius , a great scholar , who lived in the latter end of this century , though he denyed original sin , yet confessed infant-baptism , for when they pressed him with this argument , if infants had not original sin what need they baptism , he answered , that christ appointed , and the church practised infant-baptism , not to purge sin by past , but to prevent it for the time to come . cyprian in the fourth century confirms it in his epistle to fidus , and gives an account of a council of sixty six bishops that decreed that infants should be baptized . ambrose says , because every age is lyable to sin , therefore every age is fit for the sacrament of baptism . nazianzene says it is better to seal infants with baptism , ( though they know it not ) then to leave them unsealed . austen is conceived to go too far , who denyed possibility of salvation to them that dyed un-baptized , pressing that place john 3.5 . except a man be born of water , and of the spirit , he cannot enter into the kingdom of god . the millevitan counsel in the fifth century decreed , that whosoever should deny that infants , even taken from their mothers wombs , might not be baptized , should be accursed . all churches , all ages since , agree in this ; the harmonies of confessions of all reformed churches , the church of england in the apologie , the old catechism , the twenty seventh article , the directory , the greater and lesser catechism composed by the assembly of divines , the late parliament by a further declaration , all confirm it ; the canons of our church did not only in former times declare , but the lawes of our land did punish anabaptists as hereticks . mr. fox in his acts and monuments approves of the albigenses , waldenses , wickliffists , lollards , poor men of lyons , brownists , barrowists , as members of the reformed churches , but wholly excludes the anabaptists , as erring fundamentally . i 'le say no more for confirmation of this polemicall discourse , but wind up all with a word of exhortation ; i beseech you brethren consider what a dangerous errour this is , that robbs the scripture of its truth , infants of their right , parents of their comforts , the church of its members , christ of his merits , god of his glory ; that is the mother of many other errours ; hence sprung the ranters , socinians , antitrinitarians , shakers , levellers , they that are above ordinances , antiscripturians ; an errour that god hath expressed many signall judgments against , as sleiden and gastius in germany , and some of our worthies in england have declared . as reverend mr. cotton tells one of his aposta●ed flock , that had his house burned , and his children in it , no wonder that fire seised upon his house , and god denyed water to quench it , who denyed that water should be brought to baptize his infants . secondly , consider that much benefit redounds both to parents , and children , by infant-baptism . first , much comfort comes hereby to the parents , when they consider gods free grace to them , and theirs , that he is not ashamed to be called their god , and the god of their seed after them . hebr. 11.16 . secondly , much benefit comes to infants by baptism , ( which the devill knowes well , when he causes witches to renounce their baptism , when they enter into covenant with him ) for they are thereby admitted into the bosome of the church , devoted , and consecrated unto god , his name is put upon them , they wear his royall badge , and by it they are distinguished from heathens . and this so clear from scriptures , truly , and spiritually understood , that the gates of hell shall not prevail against it . now the god of peace and truth , by his spirit , lead us into all truth , keep us pure , and unspotted in this houre of englands temptation , and triall , keep us faithfull to the death , that so we may receive a crown of life . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . finis . notes, typically marginal, from the original text notes for div a62871e-320 and that by washing , as the proselytes and jews children were initiated . mr. cradock , and mr. walter . monmothshire . notes for div a62871e-14010 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or to the water . felo de se, or, mr. richard baxter's self-destroying manifested in twenty arguments against infant-baptism / gathered out of his own writing, in his second disputation of right to sacraments by john tombes. tombes, john, 1603?-1676. this text is an enriched version of the tcp digital transcription a62868 of text r33836 in the english short title catalog (wing t1806). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 145 kb of xml-encoded text transcribed from 22 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a62868 wing t1806 estc r33836 13576588 ocm 13576588 100458 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a62868) transcribed from: (early english books online ; image set 100458) images scanned from microfilm: (early english books, 1641-1700 ; 1053:11) felo de se, or, mr. richard baxter's self-destroying manifested in twenty arguments against infant-baptism / gathered out of his own writing, in his second disputation of right to sacraments by john tombes. tombes, john, 1603?-1676. [5], 37 p. printed by henry hills ..., london : 1659. imperfect: pages stained. reproduction of original in the union theological seminary library, new york. eng baxter, richard, 1615-1691. infant baptism -early works to 1800. baptists -controversial literature. a62868 r33836 (wing t1806). civilwar no felo de se. or, mr. richard baxter's self-destroying; manifested in twenty arguments against infant-baptism, gathered out of his own writing tombes, john 1659 28019 83 45 0 0 0 0 46 d the rate of 46 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2004-11 tcp assigned for keying and markup 2004-12 aptara keyed and coded from proquest page images 2005-02 mona logarbo sampled and proofread 2005-02 mona logarbo text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion felo de se. or , mr. richard baxters self-destroying ; manifested in twenty arguments against infant-baptism , gathered out of his own writing , in his second disputation of right to sacraments . by john tombes , b. d. psalm 64. 8 , 9. so they shall make their own tongues to fall upon themselves : all that see them shall flee away . and all men shall fear , and shall declare the work of god , for they shall wisely consider of his doings . london : printed by henry hills , next door to the sign of the peacock in aldersgate-steeet , 1659. to the christian reader . master richard baxter in his second disputation of right to sacraments , begins thus ; it may seem strange that after 1625. years use of christian baptism , the ministers of the gospel should be yet unresolved , to whom it doth belong ; yet so it is . and i observe that it is a question , that they are now very sollicitous about , and i cannot blame them , it being not onely about a matter of divine appointment , but a practical of such concernment to the church . the true reason hereof seems to be , that ministers have for many ages left the true baptism of believers which christ appointed , and like michal , instead of it have substituted an image or idol of their own , to wit , infant baptism , which being quite besides the rule of christ , matth. 28. 19. mark 16. 15. and the apostles practice throughout the acts of the apostles , they have been at a loss about the ground of it , and almost at daggers drawing about the use of it . as it happens to fellow-travellers , when they are all out of the right way , one conjectures this way they should go , another that , and sometimes they are at hot disputos and contentions about their way , and many by-ways are attempted , yet still the farther they go the more out of the way , till they come into the road again : so it hath been with baptizers of infants ; they are fallen into many new devices to maintain infant baptism , the ancients with the papists imagining that by it gods grace was given , and that it was necessary to save the child from perishing , the lutherans that by baptism a seed of faith and some relative grace was given to infants ( to which doctor samuel ward , bishop davenant , doctor cornelius burges , master thomas bedford , master james cranford , and others have of late much inclined ) others opposing these have fallen into as bad conceits of the covenant of gospel grace , as made to a believer and his seed , baptisms succession to jewish circumcision , and fetching a rule from thence , as others from the jewish baptism . master baxter having found these unsafe to rest on , sub they will bring the assertors to the avouching jewish tenets , hath devised another ( as he conceives ) more refined and subtile way , making infants disciples of christ mediately by the parents , or proparents ( as his new term is ) faith ( which he never proves ) and an imagined ordinance or law of infants visible church-membership ( no where extant ) unrepealed , and in following these by-ways , they have been at variance among themselves . tertullian , and gregory nazianzen onely allowing infant baptism in case of manifest danger of imminent death , others to take away original sin , baptizing all , weak or strong , believers or unbelievers children ; which had almost quite thrust baptism of believers out of the world , and under colour of christening , ( as they fasly term their infant baptism ) and making christian souls by throwing water on them , they have so polluted the churches of god with the dregs of the nations , i mean , innumerable ignorant , scandalous , prophane , superstitious haters , scorners , and persecutors of christianity , that nothing but the mighty power of god is sufficient to purge the churches of god of that loathsome and infectious filth , which these have brought into it . the papists themselves do in a sort confess that infant baptism is an aberration from the first rule , in that they count it not perfect till their mimical , and ludicrous sacrament of confirmation be added , which was used with some reformation in respect of the right , and disclaiming of some errours affixed to it , and with the appointment of catechizing by the late bishops , and from them termed bishopping , though without any remarkable emendation of the intrusion of ignorant , ungodly , unchristian persons into the society of christians and the lords supper . some of those who of late have sought reformation herein , begin to devise how they may remedy this evil , and yet keep the multitude in their communion , by refining that which is called confirmation . to this purpose , lately is published by master jonathan hanmer , an exercitation or confirmation , to which master george hughes , master richard baxter , and master ralph venning , have prefixed their epistles ; concerning which , how he is mistaken in the laying on of hands used by the ancients , and the application of heb. 6. 2. to confirmation after infant baptism , is perceptible by sect. 23. of the second part of my review , and sundry passages in his own book , in which many things besides are vented without proof , about difference between the church of infants and adult members , of the effect of confirmation , of compleat and incompleat visible church-members , &c. the errors of which it is unnecessary to refute , there being no proof of them offered , but his own and other divines mistakes , and the main of the design being to set up another humane inventi●n , which hath no precept or promise of god , that he may uphold or colour over an old corruption . it pleased god lately to begin to bring the truth concerning baptism of believers to light in this nation , which stirred up many to contend for infant baptism , and having , as they imagined ( though the three parts of my review now published do sufficiently shew they are deceived ) made that sure , they have of late fallen to dispute whose infants are to be baptized . mr. thomas hooker , mr. cobbet , mr. firmin , and others , pleading against the baptism of the infants of the national and parochial church-members , and some of them restraining it to infants of inchurched church-members , and those who are judged to be real visible saints , have been opposed by master rutherford , master cawdery , master blake , and others . master blake to maintain his tenet , hath asserted that a dogmatical faith intitles to baptism : to oppose which , master baxter , however in his letter to me he pretends the unpleasantness and non-necessity of meddling any more about the point of infant baptism , the want of time and health for work of greater moment , that he might decline ●●●●ing where his law of infants visible church-membership unrepealed is , and thinks a man cannot justifie it to lay out the hundreth part , or perhaps the thousandth part of his time , study , talk , or zeal , upon this question , yet here he blames not them that are sollicitous about it , being of divine appointment and practical , of such concernment to the church , and hath himself , besides his apology before this last year , published a large book of disputations concerning right ●o sacraments , the second whereof is against master blake ; which though it was intended onely to overthrow his tenet , yet indeed the middle terms and proofs of his arguments do beat down his own tenet of infant baptism , and direct into the right way of restoring believers baptism , to demonstrate which , that those who have adhered to mr. baxter may see how ill master baxter hath dealt with them , and may , if god give them wisdom to discern the truth , be brought into the right way of believers baptism , is this writing framed , in which thou hast presented to thee , a remarkable instance of gods providence , in clearing truth by the pen of its most eminent adversary , and of his he●●●le●● writing , not observing how his own arguments against another sight against himself . the urging thereof , is that way which logicians●●prove of , and against the person is ever counted a good plea to argue for his own condemnation out of his own mouth , and in this matter is good as to the thing , it being not onely asserted by him , but also largely proved . in the publishing hereof the●e is no more wrong done to him , then was done by bishop morton in his apology , in aliedging the romanists words in their writings , as an advoca●e for the protestants , against themselves , but much right to the truth and church of god ; nothing i●●ere set down as his but his own words , what is added be may discern'd by the different letor some other mark . his caution , that he means his propositions in the case of baptism of adult persons , and that he hath elsewhere proved infant baptism , are without wrong to him left out , sith his arguments do as strongly prove there should be none but adult baptism , as that none should be baptized upon the profession of a bare dogmatical faith ; for though his aim be onely to prove that the faith professed which intitles to baptism must be justifying , yet his arguments to prove this prove more , that none but such as profess such faith are to be baptized , and that this profession is to be by each baptized in his own person , and no other to be baptized . not one text he brings proves that a parents or proparents profession doth intitle to baptism ; what he hath disputed elsewhere for infant baptism is all now answered and published in the three parts of my review ; no where doth he prove ( though that is it be should chiefly have proved ) that in order to baptism a parents or proparents profession is by god allowed as the infants own , but still be supposeth it , which is the main point to be proved , which logicians know is of all fallacies the grossest , to wit , the begging of the question . yet lately master baxter hath printed a book about confirmation , in which he dictates many things which he should prove , of infant visible church-members and their priviledges , and repeats his ol● arguments for infant baptism , and acknowledging onely his sorrow for provoking words , saith he will give some account , and in his preface to his book of justification tells the reader , he shall yet vindicate his papers written to me , where he gives some reason also of printing my animadversions on his aphorisms of justification . his sorrow for his provoking words is some good sign of gods touching his heart , and so far as belong to my person i heartily forgive him , though they have been extreamly injurious to me , to the tr●th and church of god . and for my animadversions he hath now printed , he may understand that i intend ( if god vouchsafe me life , and strength , and leisure ) to shew the insufficiency of his answers . if he give an account and vindicate his papers , i expect he should do it otherwise then he did in his praefestinantis morator , and his usual fashion is . let him do that which becomes a replicant , set down mine own words to which he answer , and answer them fully and distinctly without interrogations & exclamations , proving such distinctions , definitions , assertions , expositions , as i deny , and making good by solid proof his arguments , which that learned man mentioned in my preface to the third part of my review counted not like an argument for infant baptism , and allows me to tell him , that if he will choose his best argument , he is ready to demonstrate his censure of his book to have been just . in the mean time i judge it necessary that this book be printed , that if god shall vouchsafe him such mercy he may understand his error from his own writing , and the reader may judge whether the lord doth not now abundantly refute infant baptism , and require him to practise that command of christ of being baptized after believing , which however now reproached , was by all christians observed heretofore with much zeal and conscience of their duty and honor , and is commended to him from christ and his apostles . remember the words of christ , john 14 ▪ 15. if ye love me keep my commandments . luke 6. 46. and why call ye me lord lord , and do not the things which i say ? matth. 15. 9. in vain do they worship me , teaching for doctrines the commandments of men . farewel . london , 12th . moneth , the 21. day , 1658. thine in our lord , john tombes . felo de se. master baxter of right to sacraments , disp. 2. pag. 53. argum. 1. if we must not baptize any who profess not true repentance , then must we not baptize any infants ; but the antecedent is true . therefore , &c. the consequence of the major , is manifest , sith this proposition on which it depends , infants profess not true repentance , is manifest by sense . the antecedent is easily proved from scripture , and i know not whether any protestant deny it . i prove 1. that repentance , 2. and such as is proper to the effectually called is necessary to be professed by all that we may baptize ; i will joyn the proof of both together . argum. 1. if john baptist required the profession of true repentance in men before he would baptize them , then so must we : but john did so , therefore the consequence is clear . 1. for either john● baptism and christs were the same , as most of our divines against the papists do maintain ( though zanchy , and some few more follow the judgement of the ancient doctors in this ) or as calvin institut , saith , the difference seems to be but this , that john baptized them into the messiah to come , and the apostles into the name of the messiah already come . 2. or if the difference be greater we may argue a fortiori , from the more forcible : if johns baptism required a profession of repentance , then much more christs ; for certainly christ required not less then john , not did he take the impenitent into his kingdom whom john excluded . the antecedent i prove . 1. from mark 1. 3 , 4. he preached , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the baptism of repentance unto the remission of sins . and doubless that repentance which is in remissionem pecatorum , unto the remission of sins , is true special repentance . one of our divines , and many of the papists have sound another evasion : that is , that john did engage them to repent , but not requiring a profession of repentance as foregoing baptism ; but this is against the whole current of expositors , ancient and modern , and 2. against the plain scope of the text . the words in matth. 3 6. are [ they were baptized of him in jordan , confessing their sins ] this confession was with , yea before their baptism ; and this confession was the profession of repentance that john required . maldonate on the text , having first railed at calvin and slandered him , as turning baptism into preaching , ( as if he had expounded johns baptizing , not of water baptism but preaching , when he onely shews that both should go together ) doth tell the protestants that they cannot prove by this text that confession went before baptism , because it is named after ; but that he might not seem utterly impudent , he confesseth that the thing is true , and that is the sense of the text , and this he confesseth because he must rather be a faithful expositor , then a subtile adversary . and if any should say that it 's onely confession that 's required , which is no certain sign of true repentance , i answer : when john saith ▪ if we confess our sins , he is faithfull and just to forgive us our sins ] he to●k that confession to be a sign of true repentance , and our expositors and the ancients befor them agree , that it was such a confession as was conjunct with a detestation and renouncing of the sin , and it is expounded by that of acts 19. 18. as grotius noteth , to have a special detestation of the sin accompanying it , where to the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is added {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , confessing and shewing their deeds . and it may suffice that the baptism to which this confession was required , is the baptism of repentance . but it is objected that in the 11. vers. of matth. 3. it is said by john [ i baptize you with water to repentance ] therefore it is but an engagement of them to it for the future . answ. our expositors have fully shewed that this signifieth no more , but [ i baptize you upon your present profession of repentance , to newness of life ] for that this profession did go before is proved already , & then the rest can be no more , than the continuance of repentance and exercise of it in newness of ●ife , which they are engaged to for the future : onely if any falsly profess it at present his own confession is an engagement to it as a duty . grotius saith , that [ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} potest non incommode exponi hoc modo , baptizo vos super professione paenitentiae quam facitis , unto repentance may commodiously be thus expounded ; i baptize you upon profession of repentance , which ye make . the plain meaning is in a word [ i do by baptism initiate you into the state of repentance , or of penitents ] but christ shall give the holy ghost ( as it was poured forth ) and so ( as pelargus speaks in matth. 3. against salm●ron ) we maintain johns baptism to be effectual , being the baptism of repentance to remission of sin : and that it was true repentance that he required appeareth further by the fruits of it , that he calleth from the ph●ri●ees , matth. 3. 6 , 7 , 8 , 9. lastly , i shall prove anon that god hath not appointed us to baptize any upon a promise of repentance or faith , before they profess actual faith and repentance , nor are they fit for such a covenant . argum. 2. for the proof of the necessity of a profession of repentance before baptism , is this : if jesus christ hath by scripture , precept , and example , directed us to baptize those that profess true repentance and no other , then we must baptize them and no other : but the antecedent is true , therefore to is the consequent . all that requireth proof is of the antecedent , which i prove from an ●numeration of those texts that do afford us this direction ( besides the fore-mentioned . ) 1. jesus christ himself did by preaching repentance prepare men for baptism , end for his kingdom , as john before began to do , matth. 4. 17. so matth. 1. 15. the kingdom of god is at hand , repent ye and believe the gospe● ; and to that end he sent his apostles and other preachers , mark 16. 12. acts 17. 30. luke 24. 47. repentance and remission is to be preached to all ●●tions in his name ▪ and baptism which is for the obsignation of remission of ●●n , according to the appointed order , comes after repentance . and when it is said by john . [ i baptize you with water to repentance , but he shall baptize you with the holy ghost ] matth. 3. 11. mark 1. 8. luke 3. 16. it implieth that christs baptism comprehended johns and somewhat more . in acts 2. 37 , 38. when the jews were pricked in their heart ( which was a preparatorie repentance ) and said to peter and the rest of the apostles [ men and brethren what shall we do ? ] peter saith to them , repent , and be baptized every one of you in the name of jesus christ for the remission of sins ] so that we must require and expect true evangelical repentance to be professed before baptism . for verse 41. it s added [ then they that gladly received his word were baptized ] so that he baptized none that to outward appearance did not gladly receive that word , which could not be without a profession of that repentance . and he that hence perswadeth to repent and be baptized for remission , doth in the next chapter , verse 19. require them to repent , and be converted , that their sins may be blotted out , shewing what kind of repentance it is that he meaneth ; and as the work of general preachers to the unbelieving world is sometimes called a disciplining of nations , which goeth before baptizing them , matth. 28. 19 , 20. so it is in other places called a preaching of repentance and commanding all men every where to repent , acts 17. 30. an opening of mens eyes and turning them from darkness to light , and from the power of satan unto god , that they may receive remission ( obsigned in baptism ) acts 26. 18. 1. repent and turn to god , verse 20. and if it was the sum of pauls preaching to the unbaptized [ repentance toward god , and faith toward the lord jesus christ ] acts 20. 21. so that it is apparent that they took the profession or appearance of both faith and repentance as prerequisite to baptism , and still this same repentance is it that hath the remission of sin connexed , acts. 5. 31. luke 24. 47. its repentance unto life , acts 11. 18. and when the apostles compare johns baptism with christs , they still acknowledge johns to be baptism of repentance , acts 13. 24. and 19. 4. and when the apostle doth purposely recite the principle of our religion he doth it in this order . heb. 6. 1 , 2. [ the foundation of repentance from dead works and saith towards god , of the doctrine of baptisms , &c. ] argum. 3. they that before they are baptized must renounce the world , the flesh and the devil , must profess true evangelical repentance ( i mean still such as hath a promise of pardon and salvation ) but all that are baptized must renounce the world , flesh and devil , of which we shall have occasion to say more anon . argum. 4. they that profess to be buried with christ in baptism , and to rise again , do profess true repentance ; but all that are baptized must profess to be buried with him and rise again , therefore , &c. the major is proved in that to be buried and risen with christ , signifieth , a being dead to sin and alive to god , and newness of life : and it is not onely an engagement of this for the future , but a profession also of it at the present . this with the rest we thus prove , col. 2. 11 , 12 , 13. in whom ye are circumcised with the circumcision made without hands , in putting off the body of the sins of the flesh by the circumcision of christ , buried with him in baptism , wherein also you are risen with him through the faith of the operation of god , who hath raised him from the dead , and you being dead in your sins and the uncircumcision of your flesh hath he quickened together with him , having forgiven you all trespasses . where note 1. that this is spoken to all the church of the colossians ▪ and therefore they are presumed to be what they profess and appear to be . 2. that the putting of the body under the water did signifie our burial with christ and the death and putting off of our sins ; and though we now use a less quantity of water , yet it is to signifie the same thing , or else we should destroy the being of the sacrament . so also our rising out of the water signifieth our rising and being quickned together with him . 3. note also that it is not onely an engagement to this hereafter , but a thing presently done . they were in baptism buried with christ , and put off the body of sin , and were quickned with him ; and this doth all suppose their own present profession to put off the body of sin , and their consent to be baptized on these terms . the like we have in rom. 6. chapter 4. 5. know ye not that so many of us as were baptized into jesus christ were baptized into his death ? therefore we are buried with him by baptism into death , that like as christ was raised from the dead by the glory of the father , even so we also should walk in newness of life ; for if we have been planted together in the likeness of his death , we shal be also into the likeness of his resurrection . here also it is evident , 1. that all the members of the visible church are supposed to be baptized into christ , and into his death , & so to be buried with him by baptism into death & planted together into the likeness of his death . 2. and that this is not supposed to be onely an engagement for the future , but a present entrance into the state of mortification and vivification wherein they were to proceed by newness of life ; and therefore verse 5 , 6 , 7 , 8 , 11. they are supposed to have the old man crucified with christ that the body of sin might be destroyed , and that henceforth they should not serve sin , and that they are so dead as to be freed from sin , as to the servitude thereof . and that they must reckon themselves dead to sin , but alive to god . he that readeth the whole chapter with judgement and impartialitie , will soon discern that true repentance and abrenuntiation of the service of sin , was to be professed by all that would be baptized ; and that thereupon they sealed their own profession and covenant by the reception of baptism , as christ sealed his part by the actual baptizing them ; and that hereupon they are by the apostles all called and supposed such as they professed themselves to be . argum. 5. if it be the very nature of baptism to signifie and seal both the present putting off the body of sin , and present putting on christ , then the profession of true repentance must needs precede or concur with baptism : but the former is certain ; of which more anon . i conclude then that both scripture , and the very signs themselves , and the common consent of the church do shew that true repentance and present repentance must be professed by all those that we may baptize . pag. 62. argum. 2. my first argument was from the necessity of a profession of true repentance . the 2. shall be from the equipollent terms , a description to the thing described , thus : we must baptize no man that first professeth not to believe in god the father , son , and holy ghost : but no infant professeth to believe in god the father , son , and holy ghost ; therefore we must baptize no infant : the minor is manifest by sense . the major is proved from matth. 28. 19. where this is made the form of the words in baptism , or at least the end , and that which we must insist on ▪ calvin on the words yields the anabaptists that faith is put justly before baptism , nam alioqui mendax essot , figuraque remissionem peccatorum & spiritus donum afferes incredulis , qui nondum essent christi membra . for otherwise he should speak false , and the figure should bring remission of sins , and the gift of the spirit to unbelievers , who were not members of christ . and that , non abs re , patris , filii & spiritus expressa hic fit mentio , quia aliter baptismi vis apprehendi non potest , quam si a gratuita patris miserecordia initium fiat , qui nos per filium sibi reconciliat , deinde in medium prodeat christus ipse cum mortis suae sacrificio , & tandem accedat etiam spiritus sanctus per quem nos abluit & regenerat ; denique suorum omnium bonorum consor●es faciat . not from the matter , here is express mention made of the father , son , and spirit , because otherwise the efficacie of baptism cannot be apprehended , but by beginning from the fathers free mercy , who reconciles us to himself by his son , and then that christ himself come between with the sacrifice of his death , and then at last the holy spirit also approach , by which he washeth and regenerates us , and last of all makes us partakers of his benefits . it appeareth by comparing matth. 28. 19. with rom. 6. 3. and 1 cor. 1. 13 , 14 , 15. and 10. 2. that to be baptized into the name of the father , son , and holy ghost , is not onely to be baptized by their authority , but also to be thus initiated into the relation which the church standeth in to them , and to be consecrated to the father , son , and holy ghost , as musculus , diodate , the assembly of divines annotations , and the generality of expositors do express . see doctor hammond , pract. catech. lib. 6. 5. 2. and especially on matth. 28. 19. grotius at large , and that it comprehendeth or presupposeth a profession of believing son and holy ghost . for no man can devote himself solemnly by our ministry to the holy trinity , that doth not first profess to believe in them : therefore the chuch over taught the catechumeni the creed first , in which they profess to believe in god the father , son , and holy ghost . and before they actually baptized them , they asked them whether they believed in god the father , son , and holy ghost ? to which they must answer affirmatively , or not be baptized . and all that are baptized must first profess to believe in his name , and so to receive him , and not onely promise to do it hereafter . i adde that the same faith that is mentioned in the ordinary creed in the church , is meant in the baptismal profession , and to be required before baptism ; this will be confessed . 1. because the creed it self hath been this 1300. years at least professed before baptism . 2. because the creed it self is but the 3. fundamental baptismal articles mentioned , matth. 28. 19. enlarged and explained on subsequent occasions ( as sandford , and parker , de descensu have learnedly and largley proved , and grotius in matth. 28. 19. proves out of tertullian , &c. that the creed was not then in the form of words as now , though the same doctrine was used in other words , to the same uses . pag. 68. argum. 3. the foregoing argument was taken from the prerequisite profession , the next shall be taken from the very work it self , viz. the presenting and offering our selves to be baptized , and willingly receiving baptism : thus , if it be the very nature or appointed use of the ex●eanal part of baptism it self ( yea essential to it ) to signifie and profess ( among other things ) the saving faith and repentance of the baptized , then true baptism cannot go without such a profession . but the baptism of infants is without such a profession , therefore the baptism of infants is not true baptism . the minor is manifest by sense . the antecedent ( which onely requireth proof ) i prove thus : it is of the instituted nature of baptism to be in general , a professing sign as well as an engaging sign , de futuro , for the future : this i premise , as granted by all christians that i know of that have written of baptism , and then let us consider of the several parts of the sign or external ordinance , with the signification of each ; that it is essential to it to be significant and obligatory on our part , as well as on gods part , is commonly confessed . and 1. the minister doth baptize him into the name of the father , son , and holy ghost ; and the party doth consent thereto , 1. voluntarily offering himself to be bapitzed , and then 2. voluntarily receiving that baptism . and his offer of himself hereto , goeth before the ministers baptizing him , and his reception of that baptism is essential to it : so that baptism essentially containeth on his part a signal profession of consent to that which is meant in the form used by the minister [ i baptize thee into the name of the father , son , and holy ghost ] and that is , that god the father , son , and holy ghost be mine , and i be theirs , in the relations in which they are offered in the gospel to mankind ; for all confess that it is a covenant that is here sealed , and so a mutual consent which the signs are instituted by christ to signifie . christ offereth himself to be related to me as my jesus christ ; and by offering my self to baptism , and by voluntary receiving it , i do actually profess my acceptance of his offer , that is of himself so offered . god the father offereth himself to be my god reconciled in christ , and so my chief good : and by voluntary receiving baptism i do signally profess my acceptance of him so offered . the holy ghost is offered to be my sanctifyer and guide ; and by voluntary reception of baptism into his name , i do signally profess my acceptance of him so offered : so that it is a most clear case , that baptism as baptism , according to it s instituted nature and use , doth contain the persons actual signal profession of present assent to the truth of the gospel , and acceptance of god the father , son , and holy ghost as therein offered . and it containeth ( as our divines commonly maintain ) an actual signal profession that we there presently consecrate or devote , or dedicate our selves to god the father , son , and holy ghost in the foresaid relations . 2. another part of baptism is , the ministers washing the person , and the person first offering himself to be washed , and after actually receiving it , doth thereby signally profess his consent . now this washing doth essentially signifie our washing from our former filth of sin , together with the guilt ; our putting off the old man which is corrupt according to the deceitful lusts of the flesh . he that signally professeth his present consent to be washed by the blood of christ from his former filthiness and guilt , and to lay by the filthiness of flesh and spirit , doth co nomine profess saving faith and repentance . but all that are baptized with the baptism of christs institution , do by the very voluntary reception of baptism , so profess ; therefore they do thereby profess saving faith and repen● 3. quad modum as to the manner ; it s commonly confessed by us to the anabaptists ( as our commentators declare ) that in the apostles times the baptized were dipped over head in the water , and that this signifieth their profession , both of believing the bu●ial and resurrection of christ , and of their own present renouncing the world and flesh , or dying to sin and living to christ , or rising again to newness of life , or being buried and risen again with christ , as the apostle expoundeth in the forecited texts of col. 2. and rom. 6. and though we have thought it lawful to disuse the manner of dipping , and to use less water , yet we presume not to change the use and signification of it : so then , he , that signally professeth to die and rise again in baptism with christ , doth signally profess saving faith and repentance . but thus do all that are baptized according to the apostles practice : therefore , &c. pag. 74. argum. 4. if we must baptize none that profess not their consent to enter themselves presently into the covenant of grace with god in christ , then we must baptize no infant , but the former is true ; therefore , &c. the consequence is manifest , sith it is manifest even by sense , that infants profess not their consent to enter themselves into the covenant of grace with god in christ . the antecedent i think will be granted by many of the papists , and it is the common doctrine of the protestants ; and therefore as to them i need not prove it . i confess , some of the anbaptists , and some few others , do question whether baptism be a seal of the covenant of grace ; but the quarrel is mostly , if not onely , about the bare word [ seal ] for they confess that in sense which we mean by sealing ; and particularly they confess , that we do in baptism enter into the convenant of god , and that it is a professing and engaging sign on our part , as well as an exhibiting , notifying , confirming sign on gods part . it is confest it is the covenant of grace we are to enter , and that there is but one covenant of grace . this master blake acknowledgeth , for all the mention of an outward covenant : it is also a confessed thing on all hands that it is god that is the first author and offerer of the covenant , that it is he that redeemed us , who made the promise or covenant of grace upon the ground of redemption ; and that it is frequently called a covenant in scripture , as it is a divine law or constitution , without respect to mans consent , as grotius hath proved in the preface to his annotations on the evangelists : much more ( out of doubt ) is it , that it is called a covenant before man consenteth , as it is a covenant offered , and not yet mutually entred ; in the former sense the word is taken properly , but in another sense and for another thing then in the later . but in the later it is taken tropically , viz. synedochically , it being but a covenant drawn up and consented to by god conditionally , and offered to us for our con●ent . it is the same covenant that is offered to us and not another , that we are called to consent to or enter in , and we cannot be truly said to enter into covenant with god if we make a new one of our own , and lay by his ; for that 's none of the covenant of god : he never offered it , nor will he ever enter it . we are i hope agreed what the covenant of grace is , as offered on gods part ( or else its great pity ; ) viz. that on the title of cre●●●n first and redemption after , we being absolutely his own , it is offered to us , that god will be our god ( our chief good and reconciled father in christ ) that christ will be our saviour ( by propitiation teaching and ruling us ) even from the guilt , filth , or power of sin , that the holy ghost will be our indwelling sanctifier , if we heartily or sincerely accept the gift and offer , that god will consent to be our god , christ to be our jesus christ , and the holy ghost to be our in-dwelling sanctifier , if we will but consent . this is no doubt the gift or covenant so offered . these things being thus premised , i come to prove not onely the inseparability but even the identity of heart covenan●ing and saving faith , and of signal external covenanting and the profession of saving faith , without which we must not baptize any . pag. 79. argum. 5. we must not baptize any without the profession of that faith and repentance which are made the condition of remission of sins . but infants make no profession of that faith and repentance which are made the condition of remission of sins , therefore no infants are to be baptized ; the minor is manifest by sense , and the major i prove thus . if we must not baptize any but intentionally for present remission of sin , then must not we baptize any without a profession of that faith and repentance which is the condition of remission . but the former is true , therefore so is the ●uer ; the consequence is past all doubt , for else we should imagine that men may have present actual pardon without that faith and repentance which are the condition of it , which subverteth much of the gospel . the antecedent i prove thus : if god hath instituted no baptism , but what is intentionally for the present remission of sin , then we must not baptize any but intentionally for the present remission of sin : but the former is true , therefore so is the later . i say [ intentionally ] in contradistinction from [ eventually , or certainly and infallibly attaining that end ] where further note , that i speak not of gods absolute decrees , as if his intention in that sense could be frustrate ; but of his ends as legislator speaking of him after the manner of men , but principally of the instituted end of his ordinances ; that is , the ends which he requireth the minister and people to use them for , and so it is our intention principally that i mention . as the gospel it self is said to be intentionally to save men , and though it condemn most , that is besides the first intention and but by accident ; and though this be principally to be spoken of the prae-imposed intentions of their conversion and salvation ; yet christ is pleased in the word to ascribe such intentions to himself as attain not their ends , as professing that he came not into the world to condemn the world , but that the world through him migh be saved : that is , to condemn them is not his direct principal intent , but onely on supposition of their wilfull final rejecting of him ; and thus he speaks partly in the habit of a rector or promiser , and partly as man , or after the manner of men : and of the intention imposed on us there is no doubt . now i shall prove the antecedent ( for the consequence is past doubt : ) and first we are confirmed in this truth , because the opponent ( whom it concerneth ) hath not proved any other baptism instituted by god , but what is for present re●ission of sins . if they can shew us one text of scripture that speaketh of any other , we shall give up all the cause ; but yet they have not done it that i know of . in the mean time we shall prove the contrary , god hath instituted but one baptism : that one baptism is for the present remission of sins , therefore god hath instituted no baptism but what is for present remission . the major is proved from ephes. 4. 5. there is one baptism . in the minor we take the words [ for remission ] not to speak of somewhat accidental , or to be intended onely by the administrator , uncertainly or but sometime . and i prove it from scripture , acts 2. 38. repent and be baptized every one of you in the name of jesus christ for the remission of sins , and ye shall receive the gift of the holy ghost , as remission is here made the end of baptism so it is present remission . for 1. it is such as is the consequent of the repentance which peter exhorteth them to , but that was present remission . 2. it was to precede the giving of the holy ghost in the sense there mentioned , therefore it was present remission . beza in loc. upon the place , saith , [ in nomen christi ] id est dans christo nomen , cujus mortis , scpulturae ac resurrectionis simus in baptizo participes , cum peccatorum remissione , nec enim hoc declarat formulam baptismi s●d finem & scopum . in the name of christ , that is , giving our name to christ , of whose death , burial , and resurrection , we are made partakers in baptism , with the forgiveness of sins , for this doth not declare the form of baptism , but the end and scope . so deodate [ in the name ] viz. [ not onely for a mark of our profession of the gospel , but also to participate of his spiritual virtue in the washing away of our sins , with which he accompanieth and ratifieth the external ceremony in those who are his ] bullinger in loc. saith , baptiz●ri in nomine domini jesu christi , est baptismatis signo testari se christo credere ad remissionem peccatorum . to be baptized in the name of the lord jesus christ , is by the sign of baptism , to testifie that we believe in christ for the remission of sins . 1. mark , it is not onely an engagement to believe hereafter , but the profession of a present faith . 2. and that not a common faith , but that which hath remission of sin . 3. and this was not an accidental separable use of baptism ; but he makes this the very exposition of baptizari in nomine jesu christi , to be baptized in the name of jesus christ . and thus he expoundeth the covenant , [ est enim baptismus pactum seu foedus gratiae , quod init inter baptizandum nobiscum christus ] for baptism is an agreement or covenant of grace , which christ enters into with us , when we are baptized . and that it is a professing sign of our true repentance , he shews before [ & rectissime conjungitur paenitentia & baptismus , quia baptismus paenitentiae signum est ] and most rightly is repentance and baptism joyned together , between baptism is the sign of repentance . calvin in loc. upon the place , per baptismum ( ut paulus docet ) crucifigitur vetus homo noster , ut in vitae novitatem resurgamus , by baptism ( as paul teacheth ) our old man is crucified , that we may rise to newness of life . rom. 6. 4. 8. item indutmus christum ipsum , g●l . 3. 27. 1 cor. 12. & passim docet scriptura esse paenitentiae quoque symbolum . also we put on christ himself , and the scripture doth up and down teach it , to be also a badge of repentance . calvin on acts 22. 16. non dubium est quin fideliter rudimentis pietatis paulum imbuerit ananias ; neque enim ver● fidei expertem baptizasset , nor doubt but ananias did faithfully instruct pa●l in the rudiments of piety , neither would he have baptize● him ▪ if he had been void of true faith . john 3. 5. [ except a man be born of water and of the spirit , he shall not enter into the kingdome of god ] though we are agreed against the papists , that christ intendeth not here to place the same necessity in baptism , as there is in or of the new birth by the spirit ; yet it is by most acknowledged , that christ doth here speak of the new birth as signified by baptism , and so hath respect to baptism , as the ordinary confirming sign : and so the text fully sheweth us , that baptism is instituted to be the sign of our present regeneration , or else it could not be said that we must be born [ of water and the spirit . ] calvin saith , most are of chrysostomes mind , who took it to be meant of baptism : ( and so did the generality of ancient expositors ) and though himself and some more think otherwise , yet as long as they take it to be a metonymical expression , the sign being put for the thing signified , it doth as well acquaint us with the use of baptism , as if it were a proper speech . bullinger in loc ▪ upon the place , saith [ hanc christi sententiam omnes pene de baptismo interpretantur ] almost all interpret this scripture of christ to baptism . beza believeth , that the text speaketh of baptism either christs or some other , but rather christs , justly doth beza in mark 1. 4. fall upon erasmus sharply , for saying [ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} [ in ] praep●sitio praeparationem significat , non effectum : the preposition in , signifieth a preparation , and not the effect : because repentance and remission ( saith beza ) cannot be separated ; so that he took it not to be a common preparatory repentance or baptism . piscator on mark . 14. saith , it s called the baptism of repentance for remission of sin , because john preached remission of sin to the penitent and believers , praecip iebatque ut inhujus rei testimontum atque professionem baptizarentur . he concluded that they should be baptized , in testimony and profession of this thing ; and that is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the baptism of repentance , id est , qui resipiscentiae testificandae atque profitenda adbibebatur : neque enim baptizabat nisi eos qui confessione peccatorum ●dita , resipiscentiam suam testatam reddebant : caeterum nomine resipiscentiae per synecdochen membri simul intelligenda est fides in christum , that is to say , was used to testifie and profess repentance ; neither did he baptize any but those who by confession of their sins testified their repentance , but by a synecdoche of a part for the whole , is also to be understood , faith in christ , and on matth. 3. 11. observe he shews that christs baptism and johns are the same , in that both have the same end and use , viz. obsignatio remissionis peccatorum & resipiscentiae , the sealing of remission of sins and repentance ; that is , as already extant , as his judgement is oft delivered ; as in his schol. on ver. 11. he expresly faith [ in resipiscentiam , id est in testimonium resipiscentiae ; ut nimi●um susceptione baptismi testatum faciatis vor resipuisse , & indies magis ac magis resipiscere velle : sed simul hic intelligendum , joannem baptizasse quoque in remissionem peccatorum , hoc est ut nimirum nomine dei testatum faceret resipiscentibus & in christum credentibus peccata ipsis remissa esse propter christum agnum dei ] unto repentance , that is , in testimony of repentance , viz. that by receiving of baptism you testifie that you have repented , and that you will daily renew your repentance more and more ; but withal we must here understand , that john did baptize also for the remission of sins , that is , that he might testifie in the name of god , to the penitents and believers in christ , that their sins were forgiven them for the sake of christ the lamb of god . and i pray mark his observation on mat. 3. 6. 8. 10 concluding our present question : [ baptismus nulli adulto conferendus est nisi prius ediderit confessionem peccatorum & fidei in christum , ac praterea promissionem sanctae vitae ] baptism is not to be administred to any of age , unless he first make confession of his sins , and of his faith in christ , and besides a promise of a holy life , which he proves . calvin on matth. 3. 6. saith [ ergo ut se rite ad baptismum offerant homines , peccatorum confessio ab illis requiritur , alioqui nihil quam inane esset ludicrum tota actio ] therefore that men may rightly offer themselves to baptism , confession of sins is required of men , otherwise the whole action would be nothing else but sport . if i had charged the guilty so of making the whole work of baptism ludicrous , they would have been highly offended ( and yet paedobaptists do so . ) paraeus on matth. 3. 5. shews that the order was that confession as a testimony of true repentance go first , and then baptism for remission of sins [ confessio postponitur ; sed {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} constructionis — confessi baptizabantur : pro , cum con●essi essent peccata , baptismum accipiebant sacramentum remissionis peccatorum : non prius baptizabantur , postea confitebantur — auditores igitur primo in testimonium resipiscentiae confitebantur sua peccata , deinde baptizabantur , tertio fide baptismi fructum suscipiebant remissionem peccatorum . docet hic locus varia . 1. quod baptismus sit sacramentum remissionis peccatorum , ex parte dei ; spondet enim deus ceu ju rejurande baptizatis remissionem gratuitam peccatorum propter christum . 2. quod sit etiam sacramentum resipiscentiae ex parte nostra ; restipulamur enim deo fidem & paenitentiam pro tanto beneficio . confession is put after , but in construction the first is to be last ; those who confessed were baptized , for when they confessed their sins , they received baptism , a sacrament of the forgiveness of their sins ; they were not baptized first , and confessed their sins after , the hearers then first confessed their sins in testimony of their repentance , then they were baptized , thirdly by faith they received the fruit of baptism ; the remission of sins : this place teacheth divers things . 1. that baptism is a sacrament of the forgiveness of sins , on gods part , for god promiseth as by an oath , to those who are baptized , a free pardon of sin for christs sake : 2. that it is also a sacrament of repentance on our part , for we again engage to god , faith and repentance , for so great a benefit ; that is , both profess it at present , and ingage to continue in it ; answering the interrogation credis ? with a credo , and not onely a credam . doest thou believe ; i do believe in the present tense , and not onely i will believe , in the future . ad sacramenta non esse admittendos impenitentes . hoc enim damus ( anabaptistis ) in ecclesiam suscipiendos & baptizandes non esse nisi praevia confessione fidei & paenitentiae : quem morem & vetus servavit ecclesia , & nostrae hodei observant , si vel judaeus vel turca adults baptismo sit ▪ initiandus . impenitents are not to be admitted to the sacraments : for this we grant to the anabaptists , that such are not to be required into the church , nor to be baptized , who have not first made confession of faith and repentance , which custom both the ancient church did observe , and ours observe at this day , if either a jew or a turk of age is to be admitted by baptism . and on verse 7. he saith , ex concione ipsa datur intelligi , multos illorum simulata paenitentia etiam baptismum petivisse : horum hypocrisin cum non ignoraret , non passus eos latere in turba , nec ad baptismum indignos admisit , sed acri objurgatione , hortatione & comminatione ad seriam resipiscentiam extimulat , & ad baptismum praeparat . from the sermon it self it s to be understood , many of them also required baptism by a feigned repentance , when as he understood their hypocrisie , he suffered them not to lurk in the croud , neither admitted he to baptism those that were unworthy of it , but stirs them up to a serious repentance , by sharp reprehension , exhorting and threatning , and so prepares them unto baptism ; after he shews , that there are hypocritae manifesti quos pastores admittere non debent sine examine , ne sacramenta prostituant , sibi & ecclesiae reatum attrahant , manifest hypocrites , whom pastors ought not to admit without examination , least they prostitute the sacraments , and contract guilt to themselves and the church . and pag. 56. against maldonate he proveth the baptism of christ and john all one ; and when maldonate saith , that john baptized in panitentiam , & baptismus praecedebat , paenitentia sequebatur , unto repentance , and that baptism went before , and repentance followed , ( confessing that in christs baptism repentance precedes ) he answereth [ that it is faise , nam etiam in joannis baptismo praecedebat paenitentiae , sequebatur baptismus ] for repentance did also precede in johns baptism , and baptism followed . 2 pet. 1. 9. it is said of the barren ungodly professor [ that he hath forgotten that he was purged from his old sins , ] where i take it for a clear case , that it is the baptismal washing which the apostle there intendeth , wherein all profess to put off the old man , and to be washed from their former filthiness ; for i suppose we shall be loath to yield that it was an actual cleansing either of remission or mortification , which the apostle meaneth , lest we grant that men may fall from such a state ; and therefore it must be a sacramental washing , or cleansing , wherein the matter was appearingly and sacramentally transacted . from whence it is plain that the apostle took it for granted , that as all the baptized were visibly church-members , so were they all visibly washed from their old sins ; which sheweth both what was their own profession , and what was the stated end and use of the ordinance . the apostle saith not that [ he hath forgotten that he promised or engaged to be purged from his old sins ] but that [ he was purged ] from them . paraeus in locum , upon the place , saith , [ a veteribus peccatis purgatum , hoc est se esse baptizatum , seu se accepisse in baptismo purgationis signaculum . omnes enim baptizati debent purgari a peccatis , sicut dicuntur induere christum , gal. 3. mori cum christo , rom. 6. sensus est , qui se volutant in sceleribus , non recordantur se baptizatos esse , abnegant ergo baptismum suum ] that he was purged from his old sins , that is , was baptized , or had received in baptism the seal of purging , for all those who are baptized , ought to be purged from their sins , as they are said to put on christ , to die with christ , the meaning is , they which wallow in their sins , do not remember they were baptized , and therefore do renounce their baptism . 1 cor. 6. 11. the apostle saith of the visible church of corinth [ such were some of you , but ye are washed , but ye are sanctified , but ye are justified , &c. ] where it is evident , that all the visible members of the church are visibly washed , sanctified , justified : and i think it is clear that by washing here he hath some respect to their baptism . so that i conclude that there is no baptism to be administred without a profession of saving faith and repentance foregoing , because there is no baptism that ever christ appointed but what is for the obsignation of remission of sins , which is the consequent . master blake , pag. 171. reciteth some words of mine containing this argument , thus ; that faith to which the promise of remission and justification is made , must also be sealed to : or that faith which is the condition of the promise , is the condition in foro de● , in the court of god , of the title to the seal : but it is onely solid true faith that is the condition of the promise of remission ; therefore it is that which gives right in foro dei , in the court of god , to the seal . who would think now but master blake had given some substantial answer to this and other arguments , when himself and some others are so confident of the sufficiency of them ? his answer is this : [ to this i have answered , faith is not sealed to , but remission of sins or salvation upon condition of faith ; and when i come to speak of the sealing of sacraments , i shall ( god willing ) make this more evident , that the sacrament qua seal immediately respects our priviledges , not duties ] reply 1. is here one word of answer to any real part of this argument . is not this answer as little to the matter , as if he had talked of another subject . i think it my duty to say that ministers of the gospel do but proclaim to the church the matter of our common lamentation , and the enemies joy , when some confidently publish such kind of disputations , and others are satisfied with them ; and i must say if all were such , they should never be angred with one word of mine in opposition to their assertions , though they would maintain that the crow is white . 2. to that useless touch that he hath on a word ( whose following explication might have spared him his labour ) i may say that our divines have ordinarily maintained hitherto that there is a mutual covenanting between god and us , ( and no man more then master blake ) and that there is in the sacrament a mutual sealing ; the receiving being our seal , as the act is gods . pag. 88. argum. 6. if baptism be instituted to be a seal of the righteousness of that faith which we have yet being unbaptized , then must we baptize none that profess not a justifying faith . but no infants profess a justifying faith , therefore we must baptize no infants ; the minor is manifest by sense . the reason of the consequence is evident , in that we must use baptism onely according to its nature and to its instituted ends : the antecedent is proved thus : circumcision was instituted to be a seal of the righteousness of that faith which we have yet unbaptized . the consequence will not be denied by them whom we now deal with : because they confesse that baptism succeedeth circumcision . the antecedent is evident in rom. 4. 11. it being expresly said of abraham to whom circumcision was first given . i cannot imagine what they will say , unless it be by recourse to the anabaptists shift , to say that circumcision was instituted to this end indeed , to abraham himself , and others that were sincere , but not to all that had right to it ; but god here tells us the established use and end of his ordinance , and in such relations , the end is inseparable . and as god hath not made many sorts of baptisms or circumcisions : so neither many meer inconsistent ends ( or separable ) and we are likest to know the true end of the institution , where the institution and first example are reported to us . calvin in loc. saith , duae denique ut baptismi hodie sunt , ita olim circumcisionis erant partes , nempe , tam vitae novitatem , quam peccatorum remissionem testari : lastly , as there are two parts at this day of baptism , so of old there were two of circumcision , viz. to witness , as newness of life , so forgiveness of sins . saith piscator , in loc. upon the place , sicut olim circumcisio signum suit faeleris gratiae , & figillum quo credentibus obsignata fuit justitia fidei , hoc est , quo illi certiores sunt redditi , sibi remssa esse peccata , propter futuram satisfactionem christi , ac proinde se babere deam propitium ac foventem ; ita caetera quoque sacramenta , &c. similiter & finis seu scopus omnium sacramentorum unus idemque , viz. obsignatio justitiae fidei , quae vulgo dicitur fidei confirmatio . paraeus in loc. saith [ ita signum fuit dantis & accipientis respectu , &c. ] et [ justitia fidei est remissio peccatorum fide accepta propter redemptionem christi ] et [ sic sacramenta non sunt instituta justificandis , sed justificatis , hoc est non infidelibus sed conversis , non igiturnisi conversione & fide sumi debent : secus sigilla justitiae esse cessant : quid enim non babentibus fidem & justitiam obsignarent ? as circumcision was of old a sign of the covenant of grace , and a seal whereby was sealed the righteousness of faith to believers , that is to say , whereby they were certified that their sins were forgiven them , by receiving of the future satisfaction of christ , and therefore they had god propitious and favouring unto them , so also the other sacraments , &c. also the end or scope of all the sacraments is as one and the same , viz. the signing of the righteousness of faith , which is commonly called the confirmation of faith , so it was a sign both in respect of the giver , and receiver , &c. and the righteousness of faith is the forgiveness of sins by faith , received because of christs redemption , and so the sacraments are not instituted for those who are to be justified , but for the justified , that is , not for unbelievers , but for those which are converted , therefore are they not to be taken without conversion and saith , otherwise they were to be seals of righteousness , for what would it seal to them , who have not faith and repentance ? doctor willet , in loc. saith [ circumcision then did not confer upon him that grace which he had not , but did confirm and establish him in the grace and faith received : the sacraments then non instituta sunt justificandis , sed justificatis , are not instituted for those which are to be justified , but for them which are already justified parae . ] peter martyr is large , and makes these words rom. 4. 11. of paul to be the definition of a sacrament , to be a seal of the righteousness of faith . pag. 91. argum 7. we must baptize none but those that are first professed disciples of christ . but none are professed disciples of christ that profess not saving saith in christ , therefore we may not baptize any that profess not saving faith in christ : but no infant doth profess saving faith in christ , as is manifest by sense ; therefore no infant is a professed disciple of christ , nor must we baptize any . the major is proved from matth. 28. 19. go , disciple me all nations baptizing them ] as for those that say , they are discipled by baptizing , and not before baptizing , 1. they speak not the sense of that text . 2. nor that which is true or rational , if they mean it absolutely as so spoken , else why should one be baptized more then another ? 3. but if they mean that by heart-covenant or gods acceptance and promise they are disciples before , but not so compleatly till the covenant be sealed and solemnized , as a souldier is not so signally a souldier till he be listed , nor a king till he be crowned so fully a king , or a man and woman so fully maried till it be solemnized in the congregation ; in this sense they say the same that i am proving : men must be first disciples by the professed consent , before they are declared such by the seals or publick sacramental solemnization . and that onely the professors of saving saith are disciples , may appear by a perusal of the texts of scripture that use this word , and it will not onely by found that this which i maintain is the ordinary use of the word ( which should make it so also with us ) but that no text can be cited where any others are called the disciples of christ . for the major and minor both observe piscators definition of baptism [ on matth 28. 19. ] baptismus est sacrimentum novi testamenti , quo homines ad ecclesiam pertinentes ex mandato christi cultui veri dei , qui est pater , filius & spiritus sarctus per ministros verbi consecrantur , & in fide remissionis peccatorum & spe vitae aternae confirmantur . baptism is a sacrament of the new testament , by which those men who belong to the church , by the command of christ , are consecrated to the worship of the true god , which is the father , son , and holy spirit , by the ministers of the word , and are confirmed in the faith of remission of sins , and of hope of eternal life . and he proveth this description , per partes , by parts . 1. that is a sacrament . 2. that it belongeth to those that pertain to that church , and that onely must be baptized , qui ecclesiam fuerit ingressi , ac fidem evangelii prosessi , who are entred into the church , and have professed the faith of the gospel . which he proveth from mark 16. 16. he that believeth , and is baptized shall be saved . vult ergo ( saith he ) ut prius constet de alicujus fide quam baptizetur , unde act. 8. philippus evangelista non prius baptizare voluit eunuchum illum ethiopem quam is professus esse● fidem christi . he wills therefore , that his faith be manifested , before he be baptized , whence acts. 8. philip the evangelist would not baptize the ethiopian ennuch , before he had professed the faith of christ . calvin in loc. upon the place , saith [ bapti●●ri jubet christus qui nomen evangelii dederint , s●que professi fuerint discipulos , partim ut illis baptismus si● vitae aeternae tessera coram deo ; partim apud homines externum fidei signum : quem ad modum gratiam suam deus hoc sigillo nobis confirmat , ita quicunque se ad baptismum offerunt , vicissim quasi data syngrapha obstringunt s●am sidem ] christ commands them to be baptized , who have given up their names to the gospel , and have professed to be his disciples , partly that baptism might be to them a sign of eternal life before god , partly an external sign of faith before men , and as god confirms his grace to us by this seal , so whosoever offers himself to baptism , doth reciprocally engage his faith as it were by his bond . and after [ verum quia docere prius jubet christus quam baptizare , & tantum credentes ad baptismum vult recipi , videtur non rite administrari baptismus nisi fides pracesserit ] but because christ commands first to teach , then to baptize , and onely will have believers to be received to baptism , it seems that baptism is not rightly administred , unless faith doth precede . so that it is calvins judgement , that this very text which is the most notable copy of the apostolical commission for the baptizing of the disciple nations doth appoint that saving faith be professed before men be baptized . paraeus in locum , from mark 16. 16. sheweth that the order is , ●redere & baptizari , to believe and to be baptized . i agree with him and the rest in the main , that justifying faith must be an act of the will ( embracing or accepting an offered christ ) as well as of the understanding , and that the profession of it must go before baptism . but i shall further prove the minor from some other texts of scripture , viz. that they are not christs disciples that profess not saving faith . luke 14 26 , 27 , 33. [ if any man come to me and hate not his father and mother , and wife and children , and brothers and sisters ; yea , and his own life also , he cannot be my disciple : and whosoever doth not bear his cross , and come after me , cannot be my disciple : whosoever he be of you that forsaketh not all that he hath , cannot be my disciple ] this is spoken of true disciples in heart ( the first significatum ) by him that knew the heart . from whence i argue thus : [ if none are christs disciples in heart , nor can be , but those that value him above all , and will forsake all for him if he require it , then none can be his disciples by external profession , but those that profess to esteem him above all , and to be willing to forsake all rather then forsake him : but the former is proved by the text ; the consequence is clear , in that the world hath hitherto been acquainted but with two sorts of christians , or disciples of christ ; the one such sincerely in heart , and the other such by profession , and the later are so called because they profess to be what the other are indeed , and what themselves are if they sincerely so profess . and it is the same thing professed which makes a man a professed christian , which being found in the heart doth make a man a hearty christian . john 13. 35. [ by this shall all men know that ye are my disciples , if ye love one another ] here christ giveth a certain badge by which his true disciples may be known . if onely those that love one another are true disciples in heart , then onely those that profess to love one another are disciples by profession . joh. 8. 31. if ye continue in my word then are ye ( that is you will approve your selves ) my disciples indeed ] if onely those are christs disciples indeed as to the heart , that have the resolution of perseverance , then onely those are his professed disciples that profess a resolution to persevere . but therefore all this i have said , is no more then we have ever practised , when in baptism we renounced the world , flesh , and devil , and promised to fight under christs banner to our lives end . saith piscator in john 13. 35. si pro christianis , id est , christi discipulis haberi volumus , oportet ut nos mutuo quam ardentisaime diligamus , &c. if we will be accounted christians , that is , christs disciples , we ought most ardently to love one another . object . any one is a disciple that is willing to learn of christ . answ. no such matter : in an improper sense you may so call them , but not in scripture sense ; where 1. a disciple and a christian are all one , acts 11. 26. but every one that is willing to learn of christ is not a christian , therefore not a disciple . 2. a disciple of christ is one that will take him for the great prophet of the church [ which whosoever heareth not shall be cut off from gods people ] and will learn of him as of the christ : but so will not all that will learn of him : for a man that taketh christ but for a common wise man , as socrates or plato may be willing to learn of him : and so may be his disciple in another sense , but not in the christian sense as a christian . pag. 96. argum. 8. we ought not to baptize those persons that do not so much as profess their forsaking of the childhood and kingdom of the devil : but no infant doth profess its forsaking of the childhood and kingdom of the devil , as is manifest by sense , therefore we ought to baptize no infant . the maior is proved thus : if we must baptize none but for present admission into the kingdom of christ , then we must baptize none but those that promise a present departure from the kingdom of the devil ; but the former is true , therefore so is the later . the antecedent is granted by those that i have to do with ; the reason of the consequence is evident , in that all the world is divided into these two kingdomes , and they are so opposite that there is no passing into one but from the other . the minor of the first argument i prove thus . all they are visiby in the kingdom of the devil , or not so much as by profession removed out of it , who profess not a removal from that condition in which the wrath of god abideth on them , and they are excluded by the gospel from everlasting life , but such are all that profess not a justifying faith . the major is proved , in that it is the condition of the covenant of grace performed that differenceth the members of christs kingdom from satans ; and so it is that condition profest to be performed that visibly differenceth them before men . it is the promise of grace that bringeth them out of satans kingdome , therefore it is onely done visibly to those that profess the performance of the condition : moreover to be out of satans kingdom visibly , is to be visibly from under his government , but those that profess not saving faith are not visibly from under his government . lastly , to be visibly out of satans kingdom , is to be visibly freed from his power , as the executioner of gods eternal vengeance ; but so are none that profess not saving faith . the minor is proved from john 3. 36. where it is plain , 1. that the unbelief spoken of is that which is opposed to saving faith , even to that saith which hath here the promise of everlasting life , 2. and that this leaves them visibly under the wrath of god . so in mark 16. 16. compared with matth. 27. 19. in the later christ bids them make him disciples , and in the former he describeth those that are such , and those that remain still in the kingdom of satan [ he that believeth and is baptized shall be saved , and he that believeth not shall be damned ] here it is evident that the unbelief threatned is that which is contrary to [ and even the privation of ] the faith that salvation is expresly promised to , and that all that profess not this saving faith are not so much as professedly escaped a state of damnation , and that this is the differencing character of christs disciples to be baptized [ of which yet more afterwards . ] pag. 98. argum. 9. if it be the appointed use of all christian baptism to solemnize our mariage with christ , or to seal or confirm our union with him , or ingraffing into him , then must we baptize none that profess not justifying faith [ because this is necessarily prerequisite , and no other can pretend to union , mariage or ingraffing into christ ] but no infant doth profess justifying faith , as is manifest by sense ; therefore we must baptize no infant . both the antecedent and consequent are evident in gal. 3. 27 , 28 , 29. for as many of you as have been baptized in christ , have put on christ : ye are all one in christ jesus , and if ye be christs then are ye abrahams seed , and heirs according to promise . here 1. we see that it is not an accidental or separable thing for baptism to be our visible entrance into christ , our putting him on , our admittance ( by solemnization ) into the state of gods children and heirs according to promise . for this is affirmed of all the baptized with true christian baptism . if we be truely baptized , we are baptized into christ , if we are baptized into christ , then we are christs , and have put on christ , and are all one in christ , and are abrahams seed , and heirs according to promise . if any object that the apostle speaks this but of some of them , even of the regenerate , because he saith [ as many of you ] i answer , it is manifest that he speaks of all , 1. because it was of all them that were baptized into christ , 2. he expresly saith as much in the next foregoing words [ ver . 26. for ye are all the children of god by faith in christ jesus ] to which the words recited are annexed as the proof [ for as many of you as have been baptized into christ , have put on christ ] the assumption is implied [ but you have all been baptized into christ ] therefore ye have all put on christ , and so in him are all the children of god . 2. note that they are the special gifts of saving grace that are here ascribed to all the baptized . 3. note also that all this is said and proved to be by faith . 4. note also that it is expresly said to be a justifying faith , before vers . 24. [ that we might be justified by faith . ] indeed this text affordeth us divers arguments . 1. the apostle supposeth all the baptized to profess a justifying faith , among the galatians , therefore so must we suppose of others , and expect that they do it . the antecedent is proved from vers . 24 , 25 , and 27. compared . 2. all the baptized are said to have put on christ , therefore they are supposed to profess that faith by which christ is put on : but that is onely justfying faith . 3. all that are duely baptized are baptized into christ , therefore they are supposed to profess that faith by which men are united , or ingraffed into christ , but that is onely justifying faith ; but the rest of the arguments here will be further touched on anon . master rutherford saith that scripture no where calleth christ the head of the visible church as such , as it is after cited . i conclude then that christ hath app●inted no baptism but what is for a visible mariage of the soul to himself ( as protestants ordinarily confess ) therefore he hath appointed no baptism but for those that profess to take jesus christ for their husband , and to give up themselves to him as his espouse : but this is a profession of justifying faith , for heartily to take christ for our head and husband is true saving faith , and proper to his own regenerate pecple if any thing in the world be so ; and no man can profess to be maried to christ that doth not profess to take him for a husband . therefore for my part i never intend to baptize any without profession of saving faith , amen . and let the lord god say so too , that mr. b●xter may baptize no more infants , nor defend so palpable an abuse , but may wipe away the reproach he hath cast on gods people and ordinance : he goes on thus . pag. 100. argum. 10. if paul account all the baptized saints or sanctified men dead with christ and risen with him , such as have put on christ , sons of god by adoption , abrahams seed , heirs according to promise and justified ; then they did all profess a true justifying faith . but no infant did profess a true justifying faith : if they did let it be sh●wed when , and where , and to whom : therefore no infant was then baptized , nor are now to be . the antecedent master blake confesseth , and i shall prove it by parts . the consequence is that which lyeth chiefly on me to prove , and i shall do both together . the apostle in the beginning of his epistle to the corinthians , and in many other places calls the whole church saints , 1 cor. 6. 11. he saith to them [ but ye are washed , ye are sanctified ] that part of the antecedent then is certain ; the consequene i prove thus . there are none called saints in all the new testament , but onely such as were in heart devoted to christ by a saving faith , or professed so much , therefore the word saint in this case must signifie onely such . if any will prove a third sort of saints , viz. such as profess a faith not saving , they must do that which i never saw done . the first and most famous signification of the word saints or sanctified in the new testament , is onely of them that are in heart devoted to christ by true faith ; therefore the borrowed , or analogical , or less proper signification ( call it what you list ) must be of that which hath the likeness or appearance of this , and that is onely the profession of it . profession maketh saints visible , or by profession , as hearty dedication to god by faith maketh real or heart saints . master blake addeth [ we read of churches of the saints , 1 cor. 14. 33. and they were taken to be church-members as soon as they made profession , as they ceased to be jews or pagans , and took them to the way of christianity , as we see , acts 2. acts 8. 12. 13. 38. ] answ. 1. they renounced the way of ungodliness , and wickedness in general by a profession of repentance , as well as the way of paganism and judaism in particular . there were no christians that professed not repentance towards god from dead works 2. we believe that there were churches of the saints , and therefore that none should be of the church that profess not to be true saints . but prove if you can that there was ever either church or church-member called saints in scripture , that had not either special sanctity or a profession of it . and as for those acts 8. you cannot prove that any of them were either called saints or baptized without a profession of a justifying faith : as shall further be shewed afterwards . the galatians i find not called saints , but to call them a church of christ or believers is equipollent : and what saints were they ? why they were all the sons of god by faith in christ jesus , having been baptized into christ , and put him on , and were all one in him , and were all abrahams seed and heirs according to the promise , gal. 3. 26 , 27 , 29. a church in scripture sense , is a society of men professing true saving faith . and thus we see what a church was , and what saints were , and what believers and disciples were supposed to be by the apostles , and what is the signification of these words in scripture , for they are all of the same extent . thus much i have said to prove that all the baptized are accounted saints , and therefore professed a saving sanctity . the second title which i mentioned follows ( of which i shall be more brief ) all the baptized are accounted to be dead and risen with christ , even dead to sin , and risen to newness of life ; therefore they all profess a saving faith . the proof of this is full in the two texts already cited , rom. 6. and col. 2. 11 , 12. rom. 6. 3. &c. how shall we that are dead to sin live any longer therein ? know ye not that so many of us as were baptized into jesus christ , were baptized into his death ? therefore we are buried with him by baptism into death , that like as christ was raised up from the dead by the glory of the father , so we also should walk in newness of life . for if we have been planted together into the likeness of his death , we shall be also in the likeness of his resurection , knowing this that our old man is crucified with him , that the body of sin might be destroyed , that hence forth we should not serve sin ; for he that is dead is freed from sin . now if we be dead with christ , we believe that we shall also live with him . likewise , reckon ye also your selves to be dead indeed unto sin , but alive unto god through jesus christ our lord . here is a full report of the use of baptism , and the profession of all that are baptized , and the state they are supposed to be in . so that i cannot speak it plainlyer then the words themselves do . so col. 2. 11 , 12. which i shall not stay to recite , because it is to the same purpose , and before cited . the third title mentioned in the argument is this : all that are baptized have professedly put on christ ; therefore they have professed saving faith . the antecedent is expressed gal. 3. 23. [ for as many as have been baptized into christ have put on christ ] the consequence is proved in that to put on christ heartily , is to be made true partakers of him , and living members of him , therefore to profess this is inseperable from the profession of saving faith ; yea by that faith he is truly put on . putting on christ is the same with [ putting on the new man , which after god is created in righteousness and true holiness , being renewed in the spirit of our minds , ephes. 4. 20 , 21 , 22 , 23 , 24. col. 3. 10. it is putting on the new man which is renewed in knowledge according to the image of him that created him ] and putting on the lord jesus christ is put for the state of sanctity in opposition to a fleshly life , rom. 13. 13 , 14. saith calvin on this text [ induere christum bic significat virtute spiritus ejus undique nos muniri , qua idonei ad omnes sanctitatis partes reddamur : sic enim in nobis instauratur imago dei quae unicum est animae ornamentum . respicit enim paulus ad vocationis nostrae finem , quia deus nos adoptans in corpus unigenti filii sui inserit , & quidem hac lege , ut nos abdicantes priore vita fiamus in ipso novi homines . quare etiam alibi fideles dicit christum induere in baptismo , gal. 3. 27. ] to put on christ signifies here to be defended in all points with the virtue of the spirit , whereby we may be fit for all parts of holiness , for thus the image of god is renewed in us , which is the onely ornament of the soul , for paul hath respect to the end of our vocation , because god adopting us , hath ingraffed us in the body of his onely begotten son , and that upon those terms , if we deny our former life , and become new men in him : wherefore he saith elsewhere , that believers put on christ in baptism . and upon gal. 3. 27. he saith [ quum dicit , christum induisse , intelligit christo sic esse infitos ; ut coram deo nomen ac personam christi gerant , ac in ipso magis quam in seipsis censcantur . when he saith they have put on christ , he understands that they are so ingraffed in christ , that they carry that name and person of christ in the sight of god , and are rather reckoned in him , then in themselves . and he comes to the objection , how all that are baptized can be said to put on christ , when baptism is not effectual with all ? and he answereth in summe , that to hypocrites it is uneffectual , qui nudis signis superbiunt , who are proud with the bare signs . but then he saith , that the apostle speaking of these non resspicit dei institutionem , sed impiorum corruptelam . he hath no respect to gods institution , but to the corruption of the wicked . ( but doubtless it is gods institution that we must look to in our administration ) qaum autem fideles alloquitur , qui rite utuntur illa , tunc conjungit cum sua veritate , quam figurant . quare ? neque enim fallacem pompam ostentat in sacramentis , sed quae externa caremonia figurat , exhibet simul reipsa . hinc fit , ut veritas , secundum dei institutum , conjuncta sit cum signis ] but when he speaks to believers , who use it rightly , he joyns them with their truth , which they typifie . wherefore ? for he doth not make shew of a deceitful pomp in the sacraments , but what the external ceremony figures , he exhibites together in very deed . hence it comes to pass that truth , according to gods institution , is joyned with the signs . to the same purpose say other protestants . the next title mentioned in the argument was , sons of god . all that are baptized are the visible or esteemed sons of god by saith in christ ; therefore they all profess that justifying faith to which that real or special sonship is promised . the antecedent is expressed in gal. 3 , 26 , 27. [ for ye are all the sons of god by saith in christ jesus ] which he proveth in the next words [ for as many as have been baptized into christ , have put on christ ] what sons of god are in scripture sense may be seen , john 1. 12. rom. 8. 14 , 15. phil. 2. 15. 2 john 3. 1 , 2. gal. 4. 1 , 2 , 5 , 7. and rom. 8. 17. [ if sons , then heirs , heirs of god , and joynt heirs with christ ] was a good consequence in pauls judgement [ in this ( saith john ) the children of god are manifest from the children of the devils : whosoever doth not righteousness is not of god , neither he that loveth not his brother , 1 john 3. 10. see also john 11. 52. rom. 8. 16. 21. but master blake objecteth rom. 9. 4. [ to them pertained the adoption ] and gomarus his comment . answ. 1. gomarus saith not , that any were in either sense sons of god without a profession of a saving faith . 2. it was not after their unchurching or unbelief , that the adoption is said to pertain to them , but before , and then , let master blake prove [ if he can ] that any israelites were adopted without profession of that faith , which was then saving : i doubt not to prove the contrary anon . and 3. if he could prove that such there were among the israelites , yet he will never prove that they are called sons , though the nation were ; because the denomination was principally from the true sons , and next from the professed ones : none are visibly sons that be not visibly true believers . the next title mentioned in the argument is [ abrahams seed ] all that are baptized are called abrahams seed , gal. 3. 17 , 18 , 19. therefore they all profess a justifying faith . the consequence is proved , in that none are abrahams seed in gospel sense , but those cordially that are true believers , and those appearingly that profess true faith . this is proved , rom. 9. 4 , 6 , 7. rom. 4. 11. [ that he might be the father of all them that believe , that righteousness might be imputed to them also ] this therefore is a justifying faith , and the priviledge of the justified that is here mentioned . it s added vers . 12 , 13. [ and the father of circumcision to them who are not of the circumcision , but also walk in the steps of the faith of our father abraham yet uncircumcised . for the promise that he should be heir of the world was not to abraham or his seed by the law , but by the righteousness of faith — therefore it is of faith that it might be by grace , to the end the promise might be sure to all the seed , even to that also which is of the faith of abraham the father of us all . ] so gal. 3. 6 , 7 , 8 , 9. [ even as abraham believed god , and it was accounted to him for righteousness : know ye therefore that they which are of saith , the same are the children of abraham ; and the scripture fore-seeing that god would justifie the heathen by faith preached before the gospel to abraham ; in thee shall all nations be blessed . so then , they which be of saith are blessed with faithful abraham ] so vers . 14. 16. [ that the blessing of abraham might come on the gentiles , through jesus christ , that we might receive the promise of the spirit through faith . now to abraham , and his seed were the promises made ; he saith not , and to seeds as of many , but as of one ; and to thy seed , which is christ , and so to those that are in him . it is hence most undeniable , that all abrahams true seed are justified , and have a justifying faith ; and all his professing seed do profess this faith . the next title mentioned in the argument is , [ heirs according to the promise . ] all the baptized were heirs according to the promise : none that profess not a justifying faith are heirs according to the promise ( either really or appearingly ) therefore none that profess not a justifying faith should be baptized . the major is expressed , gal. 3. 17 , 18 , 19. the minor ( of which is all the doubt ) is proved from rom. 8. 17. where there is an express concatenation of [ children , heirs of god , coheirs with christ , that suffering with him shall be glorified with him ] gal. 4. 1 , 6 , 7. the heir is lord of all and a son , and therefore hath the spirit of the son , by which they cry abba father . so tit. 3. 5 , 6 , 7. [ according to his mercy he saved us by the washing of regeneration , and renewing of the holy ghost which he shed on us , &c. that being justified by his grace , we should be made heirs according to the hope of eternal life ] the heirs then are regenerate , justified , and have the hope of eternal life . so ephes. 3. 6. the gentiles being made fellow-heirs , and of the same body are partakers of the promise in christ by the gospel , even the unsearchable riches of christ , heb. 6. 17. the heirs of promise have their salvation confirmed by gods oath . and heb. 1. 14. they are called the heirs of salvation . and heb. 11. 6. 9. it is true justified believers that have that title , and james 2. 7. [ they are called heirs of the promised kingdom ] and 1. pet. 3. 7. they are called coheirs [ of the same grace of life ] so that to be heirs in the first and proper notion is to be sons that have title to the inheritance of glory : and therefore to be heirs in the second analogical notion is to be such as seem such by profession of that faith which hath the promise of that glory . the last title that i mentioned in the argument was [ justified ] paul calleth all the baptized church of corinth justified ; none that profess not a justified faith are called justified , therefore none such should be baptized . the major i proved to master blake out of 1 cor. 6. 11. [ ye are washed , ye are sanctified , ye are justified in the name of the lord jesus , and by the spirit of our god . ] master blake doth not at all deny the major or the sense of the text alledged to prove it ; but darkly in generals intimateth a denial of the minor , silently passing over that particular title [ justified ] as if he durst not be seen to take notice of it . i confess its sad that good men should be so unfaithful to the truth , which is so precious , and is not their own , and which they should do nothing against ( as master baxter hath done ) but all they can for it . having gon thus far about titles , let me add another ; the title [ regenerate ] christ hath instituted no baptism , but what is to be a sign of present regeneration . but to men that profess not a justifying faith it cannot be administred as a sign of present regeneration ; therefore he hath instituted no baptism to be administred to such . the major i have proved already in the first argument , and its plain in john 3. 5. except a man be born of water and of the spirit he cannot enter into the kingdom of god ] and so in tit. 3. 5. where it is called the laver of [ regeneration ] in both which though i am of their minde that think that the sign is put for the thing signified ; yet it may thence plainly appear what is the thing signified , even regeneration , or the new birth : yea so commonly was this acknowledged by all the church of christ , that there is nothing more common in the writings of the fathers then to take the terms [ regenerate , illuminate , &c. and baptized ] as signifying the same thing , or at least spoken of the same person , which occasioned one of our late antiquaries so stifly to plead that regeneration in scripture signifyeth meer baptism , and that all the baptized are regenerate . i grant that it oft falls out that baptism being misapplied sealeth not regeneration at present , and that the same person may afterward be regenerate , and his remembred baptism may be of use to him for the confirmation of his faith . but this is not the institutes commanded use of it , to be so administred at first , if the party profess not saving faith , though this review of it is a duty , where it was so abused at first . the minor i shall take for granted , while regeneration in scripture stands so connexed to salvation ; i know no regenerate ones , but the justified , or those that profess to have a justifying faith , nor hath he proved any more . pag. 118. argum. 11. all that are meet subjects for baptism , ( are after their baptism without any further inward qualification , at least without any other species of saith ) meet subjects for the lords supper : but no infant is a meet subject for the lords supper , as is acknowledged , therefore no infant is a meet subject for baptism : or thus , those whom we may baptize , we may also admit to the lords supper : but we may admit no infants to the lords supper , as is acknowledged by baptizers of infants , therefore we may baptize no infants . the major master blake will easily grant me , and if any other deny it i prove it thus . 1. it is the same covenant that both sacrament seal , one for initiation the other for confirmation and growth in grace ; therefore the same saith that qualifieth for the one , doth sufficiently qualifie for the other , for the same covenant hath the same condition . 2. they are the same benefits that are conferred in baptism and the lords supper to the worthy receiver . therefore the same qualification is necessary for the reception : the antecedents is commonly granted . baptism uniteth to christ , and giveth us himself first , and with himself the pardon of all past sins , &c. the lords supper by confirmation giveth us the same things ; it is the giving of christ himself , who saith by his minister , take , eat , drink ; offering himself to us under the signs , and commanding us to take himself by faith , as we take the signs by the outward parts . he giveth us the pardon of sin , sealed and procured by his body broken , and his blood shed . 3. a member of christs church , against whom no accusation may be brought from some contradiction of his first profession , must be admitted to the lords supper ; but the new baptized may be ordinarily such : therefore if he can but say , i am a baptized person , he hath a sufficient principal title to the lords supper , coram ecclesia , before the church . [ i mean such as we must admit ] though some actual preparation be necessary , unless he be proved to have disabled his claim on that account either by nulling and reverting that profession , or by giving just cause of questioning it . 4. the church hath ever from the apostles dayes till now without question admitted the new baptized at age to the lords supper , without requiring any new species of faith to intitle them to it . i take the major therefore as past denial : i must confess as much as i am against separation , i never intend to have communion with master blakes congregation , if they profess not saving repentance and faith , and if he exact not such a profession , i say still he makes foul work in the church , and when such foul work shall be voluntarily maintained , and the word of god abused for the defilement of the church , and ordinances of god , it is a greater scandal to the weak and to the schismsticks , and a greater reproach to the church , and sadder case to considerate men , then the too common pollutions of others , which are meerly through negligence , but not justified and defended . let master baxters own words judge him , who makes the same foul work in the ordinance of baptism by admitting infants to it upon a parents or proparents ( as he terms them ) profession , when all his proofs of the necessity of profession to go before baptism are of the profession of the party himself to be baptized , and this device of a parents or proparents profession instead of the infants , is his own invention that hath not any intimation in scripture , and by his own proofs makes infants capable of the lords supper , and perverts the nature of sacraments , which his own words do fully express , thus . pag. 123 , 124. the first argument of master gillespies 20. is from the nature of sacraments , which are to signifie that we have already faith in christ , remission of sin by him , and union with him . the sense of the argument is , that seeing sacraments , ( according to christs institution ) are confirming signs presupposing the thing signified both on our part and on gods ; therefore none should use them that have not first the thing signified by them . though i undertake not to defend all the arguments that other men use in this case , yet this doth so much concern the cause of baptism , which i am now debating , that i shall give you this reply to it . what divines are there that deny the sacraments to be mutual signs , and seals signifying our part as well as gods ? and how ill do you wrong the church of god by seeking to make men believe that these things are new and strange ? if it be so to you , it is a pity that it is so ; but sure you have seen master gataker's books against doctor ward , and davenant , wherein you have multitudes of sentences recited out of our protestant divines , that affi●m this which you call new . it is indeed their most common doctrine , that the sacrament doth presuppose remission of sins , and our faith , and that they are instituted to signifie these as in being . it is the common protestant doctrine , that sacraments do solemnize and publickly own and confirm the mutual covenant already entred in heart , as a king is crowned , a souldier listed , a man and woman maried after professed consent : so that the sign is causal as to the consummation and delivery ( as a key or twig and turff in giving possession ) but consequential to the contract as privately made , and the right given thereby ; so that the soul is supposed to consent to have christ as offered first [ which is saving faith ] and then by receiving him sacramentally delivered , to make publick profession of that consent , and publickly to receive his sealed remission . master cobbet [ cited by you ] might well say , that primarily the sacrament is gods seal ; but did he say that it is onely his , and not secondarily ours ? and in the next words you do in effect own part of the doctrine your self , which you have thus wondered at , as new and strange , saying ; [ i confess it is a symbol of our profession of faith . if you mean as you speak [ taking profession properly ] then 1. you yield that the sacrament is our symbol , and so declareth or signifieth our action as well as gods . 2. and it is not onely a sign of our profession , but a professing sign , and therefore a sign of the thing professed ; for the external sign is to declare the internal acts of the mind , which without signs others cannot know . as therefore the words and outwards actions 〈◊〉 ●wo distinct signs of the same internal acts , so are they two wayes of profess●●● my signal actions do not signifie my words ( which are plainer signs the 〈◊〉 〈◊〉 , and therefore need not darker to express them ) but they both expre 〈…〉 mind ; so that they are not only symbols of our professi●● as you spea 〈…〉 t professing symbols 3. and if so , then they must be signs and professions of those internal acts , which correspond with them . the fourth argument of master gillespy is from rom. 4. 11. circumcision was a seal of that righteousness of faith ; therefore so is baptism , therefore it belongeth onely to justified believers . he that maketh it the instituted nature or use of circumcision to be a seal of righteousness of faith , which the person had before , doth make his circumcision a proof of his foregoing righteousness of faith . pag. 133. you cannot shew where ever the wicked are commanded to communicate with the church in the sacrament , but in this order ; first to be converted and repent , and so baptized , and so communicate , gillespy aarons rod blossoming , pag. 514 , 515. the assumption [ that baptism it self is not a regenerating ordinance ] i prove thus . 1. because we read of no persons baptized by the apostles , except such as did profess faith in christ , gladly received the word , and in whom some begun work of the spirit of grace did appear ( i say not that it really was in all , but somewhat of it did appear in all . ) baptism even of the aged must necessarily precede the lords supper . pag. 144. my twelfth argument is from matth. 22. 12. [ friend , how camest thou in hither , not having on a wedding garment ? and he was speechless ] to [ come in hither ] is [ to come into the church of christ . ] by the wedding garment is undoubtedly meant , sincerity of true faith and repentance , so that i may hence argue : if god will accuse and condemn men for coming into his church , or the communion of saints without sincere faith and repentance , then it is not the appointed use of baptism to initiate those that profess not sincere faith and repentance . but infants profess not sincere faith and repentance , as is manifest by sense , therefore it is not the appointed use of baptism to initiate infants . pag. 145. the thirteenth argument is this : we must baptize none that profess not themselves christians ; but no infants profess themselves christians , as is manifest by sense , therefore we must baptize no infants . the major is certain , because it is the use of baptism to be our solemn listing sign into christs army , our , initiating sign , and the solemnization of our mariage to christ , and professing sign that we are christians , and we do in it dedicate and deliver up our selves to him in this relation as his own . so that in baptism we do not onely promise to be christians , but profess that we are so already in heart , and now would be solemnly admitted among the number of christians ; the minor i prove thus . 1. no man is truely a christian that is not truly a disciple of christ [ that is plain act. 11. 26. ] no man is truly a disciple of christ that doth not profess a saving faith and repentance , therefore no man that doth not so profess is truly a christian . the minor i prove thus : no man is truly a disciple of christ that doth not profess to forsake all contrary masters , or teachers , and to take christ for his chief teacher , consenting to learn of him the way to salvation : but no man maketh this profession that professeth not saving faith and repentance ; therefore no man that professeth not saving faith and repentance is truly a disciple of christ . the major is evident in the nature of the relation , the minor is as evident , in that it is an act of saving faith and repentance to forsake other teachers , and to take christ for our sole or chief teacher in order to salvation . 2. no man is truly a christian that professeth not to take christ for his lord and king , forsaking his enemies : but no man doth this but the professors of a saving faith . therefore , &c. 3. no man is a true christian that professeth not to take christ for his redeemer , who hath made propitiation for sin by his blood , and to esteem his blood as the ransom for sinners , and to trust therein ; but none do this but the professors of saving faith , therefore none else are christians . the major of all these three arguments is further proved thus : no man is professedly a christian that professeth not to accept of christ as christ [ or to believe in christ as christ ] but no man doth profess to take christ as christ , that professeth not to take or accept him as his priest , teacher and king ; therefore . &c. the major is plain in it self : the minor is as plain , it being essential to christ to be the priest , prophet , and king , and from these essentials related to us and accepted by us , doth our own denomination of christians arise , and that a bare assent without acceptance doth not make any one a christian is past doubt , and shall be further spoken to anon . if baptism then be commonly called our christening , and so be our entrance solemnly into the christian state , then is it not to be given to them that are not so much as christians by profession . and furthermore if a faith defective in the assenting part about the essentials of its object , serve not to denominate a man justly a christian , then a faith defective in the consenting or accepting part above the essentials of the object serveth not to denominate a man a christian ; but the antecedent is true , therefore so is the consequent . the antecedent is proved , because else the turks are christians , because they believe so many and so great things of christ ; and else a man might be a christian that denied christs death , or resurrection , or other essentials of christianity . the consequence is good , for christianity is as truly and necessarily in the will as in the understanding ; consent is as essential an act of covenanting as any . so that i may conclude that as he is no christian that professeth not to believe that christ is the priest , prophet , and king , so he is no christian that professeth not to consent and accept him for his priest , prophet , and king . the fourteenth argument is this : our divines ordinarily charge wicked men with contradiction of profession which is made in baptism , and they expound many places of scripture , which the arminians take as favouring their cause , to be meant according to the profession of wicked men . but it chargeth not such contradiction on persons baptized in infancy , therefore it supposeth no profession or baptism of theirs : and if we must baptize none that profess not saving faith and repentance , we must not baptize infants , who make no profession . pag. 177. argum. 15. if all that are baptized must engage themselves to believe presently ( in the next instant ) yea , or at any time hereafter , with a saving faith , then must they profess at present a saving faith ; or if we must baptize none that will not ingage to believe savingly , then must we baptize none that will not profess a saving faith ; but no infant will profess a saving faith , as is manifest by reason and experience , therefore we must baptize no infant . the antecedent is master blakes doctrine ; who affirmeth , that it is not necessary that they that come to baptism do profess a present saving faith , but its sufficient that they engage themselves to believe by such a faith . the consequence is proved thus ▪ 1. it is not the beginning of saving faith which we are to engage our selves to in the sacraments , but the continuance , therefore the beginning is presupposed in that engagement , and so we must no more baptize without a profession of faith in present , then without an engagement to believe hereafter ; the antecedent is proved thus ; there is no one word in scripture either of precept or example where any person in baptism doth engage , or is required to engage to begin to believe with a saving faith , or to believe with a faith which at present he hath not . shew but one word of scripture to prove this ( if you can ) if you cannot , i may conclude , that therefore we must not require that which we have no scripture ground to require . let master baxter shew but one word in scripture to prove this ( if he can ) that any person in baptism doth engage or is required to believe , or profess to believe that another , an infant may be admitted to baptism by virtue of it ; if he cannot , i may conclude , that therefore we must not require that which we have no scripture ground to require , nor admit any infant or other , by reason of a parents , proparents , or sureties profession or promise to believe for an infant . pag. 149. argum. 16. if there can be no example given in scripture of any one that was baptized without the profession ( and that his own , by his own self and no other parents , proparent or surety ) of a saving faith , nor any precept for so doing , then must not we baptize any without it ; but , the antecedent is true , therefore so is the consequent , and therefore we must baptize no infant , who makes no such profession , as all examples in scripture of any baptized are of , and every precept for baptism requires . let us review the scripture examples of baptism , which might afford us so many several arguments , but that i shall put them together for brevity . 1. i have already shewed that john required the profession of true repentance ( by the baptized himself ) and that his baptism was for remission of sin . 2. when christ layeth down in the apostolical commission , the nature and order of his apostles work , it is first to make them disciples , and then to baptize them into the name of the father , son , and holy ghost ; and as it is a making disciples , which is first expressed in matth. so mark expoundeth who those disciples are by patting believing before baptism , and that we may know that it is a justifying faith ( of the disciple himself ) that he meaneth , he annexeth first baptism , and then the promise of salvation , math. 28. 19. mark 16. 16. [ he that believeth and is baptized shall be saved . this is not like some occasional mention of baptism , but its the very commission of christ to his apostles for preaching and baptism , and purposely expresseth their several works in their several places and order . their first task is to make disciples , which are by mark called believers . the second work is to baptize them , whereto is annexed the promise of their salvation . the third work is to teach them all other things , which are afterward to be learned in the school of christ . to contemn this order ( as master baxter doth in infant baptism ) is to contemn all rules of order : for where can we expect to find it , if not here ? i profess my conscience is fully satisfied from this text , that it is one sort of faith , even saving , that must go before baptism , and the profession whereof ( by the party himself to be baptized ; he that believeth and is baptized , not another then the believer , make disciples and baptize them , not others then the disciples made ) the minister must expect , of which see what is before cited out of calvin and i●scator . i shall be amazed reading this passage , at the blindness of master baxter , if he see not how unanswerably his own words overthrow infant baptism , or his hypocrisie , if being satisfied , as he saith , in conscience of his own exposition he do not deny infant baptism , and bewail his alledging of matth. 28. 19. in his book termed , plain scripture proof of infants baptism , part. 1. chap. 3. and i pray god to deliver me from such hardness of heart , be adds , that it was saving faith that was required of the jews and professed by them , acts 2. 38 , 41 , 48. is shewed already , and is plain in the text . acts 8. the samaritans believed and had great joy , and were baptized into the name of jesus christ , vers. 8. 12. whereby it appeareth that it was both the understanding and will that were both changed , and that they had the profession of a saving faith ( even simon himself ) acts 8. 37. the condition on which the eunuch must be baptized was [ if he believed with all his heart ; ] which he professed to do , and that was the evidence that philip did expect . paul was baptized after true conversion , acts 9. 18. the holy ghost fell on the gentiles , acts 10. 44. before they were baptized , and they magnified god . and this holy ghost was the like gift as was given to the apostles , who believed on the lord jesus ; and it was accompanied with repentance unto life , acts 11. 17 , 18. acts 16. 14 , 15. lydia's heart was opened before she was baptized , and she was one that the apostles [ judged faithful to the lord ] and offered to them the evidence of her faith , acts 16. 30 , 31 , 33 , 34. the example of the jaylour is very full to the resolution of the question in hand . he first asketh what he should do to be saved ; the apostle answereth him ; [ believe in the lord jesus , and thou shalt be saved and thy house ] so that it was a saving faith that is here mentioned . he rejoyced and believed with all his house , and was baptized that same hour of the night , or straightway . it is here evident that he professed that same faith which paul required , acts 18. 8. [ crispus the chief ruler of the synagogue believed on the lord with all his house● and many of the corinthians hearing , believed and were baptized ] here we have two proofs that it is saving faith that is mentioned , those in acts 19. 5. were baptized as believers in jesus christ . in a word , i know of no one word in scripture that giveth us the least intimation that ever man was baptized without the profession of a saving faith . there is constantly this order in the prescribed duty , that no man should seek baptism but a true believer , and no man should baptize any but those that profess this true belief , acts 8. 37. philip is determining a question , and giveth this in as the decision [ if thou believe with all thy heart thou mayest ] and to say that this is but de bene esse , meaning that it includeth not the negative , [ otherwise thou mayest not ] is to make philip to have deluded and not decided or resolved . use that liberty in expounding all other scripture , and you 'l make it what you please . a dogmatical faith is not the christian faith , nor anywhere alone denominateth men believers in scripture . i remember but one text , john 12. 42. where it is called believing on christ ; and but few more where it is simply called believing , but none where such are called believers , disciples or christians , or any thing that intimateth them , admitted into the visible church without the profession of saving faith . i conclude that all examples in scripture do mention onely the administration of it to the professors of saving faith , and the precepts give us no other direction ; and i provoke master blake ( as far as is seemly for me to do ) to name one precept or example for any other , and make it good , if he can . i conclude that all examples of baptism in scripture do mention onely the administration of it to the same persons who in their own persons were professors of saving faith ; and the precepts give us no other direction . and i provoke mr. baxter ( as far as is seemly for me to do ) to name one precept or example for baptizing any other , and make it good , if he can , and if not , by his own reason he ought to baptize no other , but must reject baptism of infants who do not in their own persons profess saving faith , and give over his vain plea of parents or proparents profession of saving faith , as entituling infants to baptism , which ( unless his violence and wilfulness of spirit blind him ) his own words and arguments will inforce to do . pag. 156. argum. 17. is from 1 pet. 3. 21. [ the like figure whereto even baptism doth also now save us : not the putting away the filth of the flesh , but the answer of a good conscience toward god ] whence i thus argue : if baptism be appointed for our solemn admission into a state of salvation , as noahs ark received men into a state of safety from the deluge , then none should be baptized but those that profess that faith which entereth them into a state of salvation ; but no infant professeth that faith which entereth them into a state of salvation , as is manifest by sense and reason , therefore no infant should be baptized . here it is implied plainly that this is quoad finem instituentis , as to the end of him that instituted it , the common appointed of baptism , which the text mentioneth , though eventually it prove not the common effect through the errours of the receivers : and this appeareth , 1. in that it was spoken plainly in the text of the very nature and appointed use of baptism , and so of baptism as baptism , without any exception , limitation , or distinction . therefore it is not spoken of any different use that it is appointed for to the elect , as distinct from its common use to others . it s spoken of that signification and common use to which baptism is appointed , viz. to save , else we shall never be able to understand the use of it , or any ordinance from scripture , if we shall take liberty to say [ it is this to one , but not to another ] when the scripture saith no such thing , but speaks of the nature and use of it without distinction . else when it saith , [ circumcision is a seal of the righteousness of faith ] we may say with the anabaptists , it was so to abraham , but not to all others [ and when the lords supper is said to be appointed for the remembrance of christ ] we may say , that is but to some , and not to others , when as the text plainly speaks of the stated use of the ordinances to all . 2 and in the type it is clear ; for it was not some onely , but all that entered noabs ark , that entered into a state of salvation from the deluge ; therefore so it is here as to the commanded use . 2. when baptism is said to save us , it s plainly meant of the state of salvation that baptism entereth us into and not of baptism ex opere operato , by the work done , effecting our salvation : and so baptism comprehendeth the state into which we are solemnly by it initiated . as a woman that is maried to an honourable man , or a souldier listed under an honourable commander , is said to be honoured , the one by mariage , the other by listing . where antecedent consent is the foundation on both sides of the honourable relations , and the subsequent state is the condition or state it self which is honourable , but the solemn signation is but the expression of the former , and passage to the later . 3. hereby it is apparent , that though the answer of a good conscience be the principal thing intended , and that saveth , yet the external baptism is here included as the sign and solemnization , so that when the apostle saith [ not the putting away of the filth of the flesh ] he means [ not the bare outward act of washing alone , or as such ] but baptism as it is entire , having the thing professed on ou● part , together with the professing sign . 4. it is therefore but by way of signification , obsignation and complemental exhibition , that baptism saveth , it being neither the fast or principal efficient or condition of it , but is valued as it is conjunct with the principal causes and condition for the attainment of these ends . 5. it is not a meer remote means leading towards a state of salvation that baptism is here affirmed to be , but an enterance or means of entrance into that state of salvation it self . as the heart-covenant or faith doth it principally , so baptism signally and complementally . this is plain . 1. because it is not said to help us towards a state of salvation , but expresly to save . 2. because the type which is here mentioned , viz. the ark , was such a means , that all that entered into it for preservation from the flood were actually saved from it . all this laid together doth confirm both the antecedent and consequence , of my argument . calvins words on the text signifie , 1. that no baptized men are excluded from salvation but hypocrites . 2. that they that are excluded from salvation for all their baptism are such as did dep●ave and corrupt it , and not justly use it . yet another argument may hence be raised , thus . argum. 2. if , according to the institution , the answer of a ●ood conscience must be joyned with baptism for the attaining of its end , then we must admit none that profess not that answer of a good conscience : but no infant doth profess that answer of a good conscience , as is manifest by sense : therefore we must admit no infant to baptism . but the former is certain from the text , for baptism is said to save ; that is , its appointed use , yet not the external washing , but the answer of a good conscience doth it ; therefore this is of necessary conjunction , and without it baptism cannot attain its end , but it is to be administred and received onely in order to the attainment of its end , and therefore never in a way by which the end is apparently not attainable . what this answer of a good conscience is , we shall further enquire anon . both the common exp●sitions fully confirm the point which i maintain . the assemblies annot. recit : both thus : [ hence by the answer of a good conscience we may understand that unfeigned faith , whereof they made confession at their baptism , and whereby their consciences were purified , and whereby they received the remission of their sin , &c. some understand by the answer of a good conscience , that covenant whereinto they entered at their baptism , the embracing whereof they testified by their unfeigned confession of their faith ] viz. such a faith as is aforesaid . pag. 160. argum. 18. no one may be admitted to baptism , who may not be addmitted a member of the church of christ . no one may be admitted to be a member of the church of christ without the profession of a saving faith ; therefore no one may be admitted to baptism without the profession of a saving faith . but no infant doth profess saving faith , as is manifest by sense , therefore no infant may be admitted to baptism . i speak of such admission to church membership as is in the power of the ministers of christ , who have the keys of his kingdom to open and let in , as well as to cast out . the major is past question , because baptism is our solemn entrance into the church , who were before entred by private consent , and accepted by the covenant of god . all the question is of the minor , which i shall therefore prove . 1. it is before proved that all the members of the church must be such as are visibly , solemnly , or by profession , sanctified from former sin , cleansed , justified persons of god , the heirs of the promise , &c. but this cannot be without the profession of a saving faith ; therefore , &c. 2. this is also before proved , where it was shewed , that no other are christians or disciples . 3. in acts 2. 41 , 42. &c. the many thousand that were added to the church were such as gladly received the doctrine of saving faith and repentance , and continued in the apostles doctrine and fellowship , and breaking of bread and prayer , and so far contemned the world as to sell all , and make it common . and doubtless no man continued in those ways ( of doctrine fellowship , prayer , &c. ) without the profession of saving faith and repentance , for the very use of these is such a profession , of which saith calvin in act. 2. 42. [ quaerimus ergo veram christi ecclesiam ; hic nobis ad vivum depicta est ●jus im●g● , ac initium qui●em facit a doctrina , quae veluti ecclesiae anima est , ( not as barely heard , but as professed and received ) nec quamlibet doctrinam nominat , sed apost●lorum ; hoc est quam per ipsorum nanus silius dei tradiderat : ergo ubicunque personat pura vox eva●gelii , ubi in ejus professione m●●nent homines , ubi in ordinario ejus auditu ad profectum se exercent , illic indubio est ecclesia &c. quare non temere haec quatuor recenset lucas , quum desserib●re vult nobis rite constitutam ecclesiae statum . et nos ad hunc ordinem eniti convenit , si cupimus vere censeri ecclesia coram deo & angelis , non inane tantum ejus nomen apud homines jactare ] therefore we seek out the true church of christ : its image is here painted to the life , and verily it begins from the doctrine , which is as it were the soul of the church , neither doth he name any doctrine , but of the apostles , that is to say , which the son of god had delivered by their hands , therefore wheresoever the pure voice of the gospel sounds , where men remain in the profession of it , where they exercise themselves to profit in the ordinary hearing of it , there undoubtedly is the church . wherefore luke mentions these four things not without just ground , when he would describe the duly constituted state of the church , and its convenient that we should endeavour to attain to this order , if we desire to be a true church in the sight of god and angels , and not onely to boast of the vain name thereof before men . and vers. 47. it is said that the lord added daily to the church such as should be saved . it describeth them that were added to the church viz. that they were such as should be saved , or as beza yieldeth to another reading [ and so grotius and many others ] such as saved themselves from that untoward generation [ qui sese quotidie servandos recipiebant in ecclesiam ] who daily added themselves to the church that they might be saved . the church is the body of christ , col. 1. 18. 24. and none are members of his body but such as either are united to him , and live by him , or at least seem to do so . the church is subject to christ , and beloved of christ , and cherished by him : we are members of his body , of his flesh , and his bones , ephes 5. 24. 25 , 30. and those that are against the general redemption , me thinks should be moved with the consideration , that it is the church that christ gave himself for , even the visible church which he purchased with his own blood , acts 20. 28. ephes. 5. 25. and he is the saviour of his body , vers. 23. but so he is not effectively the saviour of the professors of a faith that doth not justifie : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} according to opinion , he is the effective savior of those that profess a justifying faith , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of the sincere : but of others neither way . hitherto divines have gathered from the plain texts of scripture , that there is but one church , one faith , and one baptism ; and those that had this faith really , were to be baptized , and were real members of the church , and that those that professed this faith , and so seemed to have it when they have it not , are visible members of the church , and are so taken , because their profession is sensible to us ; and by that they seem to have the thing prof●ssed ; but pae●obaptists , and chiefly master baxter are fallen into new conceits in these . 1. they feign a new christian faith to themselves , to wit , a believing immediate by the faith of a parent or proparent ; so that before there was but one christian faith , and now they have made two . 2. and so before , there was but one sort of real , serious , or sincere christians , consisting of such as had that real christian faith , ( in their own persons ) and now they have found out another sort of them , to wit , believers by anothers faith . 3. so they have feigned a new baptism , for the old baptism was for remission of sin , and burial and resurrection with christ , and to ingraffe men into the church , which is the body of christ , upon the profession of a saving faith : but now they admit to baptism , as they term it , infants without any profession of saving faith , made by them to seal an imaginary covenant of grace made by god to believing parents and their seed , without any covenanting or sealing by the baptized person , upon a pretended title of parents and proparents faith , and instead of baptizing [ as of old they did ] by putting under water and coming out again , so as to resemble christs burial and resurrection , and their conformity thereto , they call that baptism , and say falsly they baptize when they onely sprinkle or pour water on an infant without such dipping , as of old master baxter pag. 70. confesseth was used and expressed by the apostle , rom. 6. 4 , 5. 4. and they have feigned also a new kind of church : for the church of christs constitution is but one , which is called visible from mens profession , and invisible from the faith professed . but they have made a church which consisteth of a third sort of members ; that is , of men that neither have saving faith nor profess it , but onely are infants , whose parents or proparents have faith . 5. to this end they have confounded the church and the porch , the vineyard & the adjac●nt part of the wilderness : those that heretofore were not so much as catechumeni , o● men in preparation for the church , but onely designed to holiness , and hoped and expected to be in after time when they came to understand the christian faith , church-members , are now brought into it , and are annumerated to true christians , before they once profess themselves to be such . 6. and hereby [ by infant baptism ] also one of the two sorts of teaching , which christ distinguisheth , matth. 28. 19 , 20. is taken away , to wit , that teaching which draweth men to christ , and maketh them disciples , and perswadeth them to receive christ jesus the lord . for they take him for a disciple ( so master b●xter of baptism , part . 1. chap. 3. ) that is not learning to be a disciple , yea , though he do not so much as submit to learn , nor hath learned any preparatory truths , though yet he be not made a disciple indeed , nor profess to be . master baxter is deeply offended with master t. for denying infants to be christians or members of the church mediately , &c. but i shall say somewhat more concerning those infants that are asserted by him to be disciples , who do not so much as profess a saving faith , viz. that they are no members of the church at all , and are not so much as to be named christians , nor to be admitted into the visible church . no man can prove that ever one man was admitted a church-member in all the new testament , without the profession of a saving faith . otherwise we should have two distinct churches specially different , or two sorts of christianity , and christians differing tota specie , in the whole kind , because the profession by a parent and proparent which is made by him , their qualification doth make a difference specifical between such christians and church-members , and other christians and church members . when the jaylor acts 16. 30 , 32 , 33 , 34. was admitted into the church by baptism , it was upon the professing of such a believing , by which both he and his houshold might be saved , as is before shewed . and so of all others in those times . pag. 163. argum. 19. if we once admit men to baptism without their own personal profession , we shall be utterly confounded , and not be able to give any satisfactory resolution whose profession may be a sufficient qualification to entitle to baptism , and so never be able to practice the doctrine of pae●obaptism , as being utterly uncertain what infants to baptize . this might be manifest by considering the several conceits of paedobaptists , some whereof make the faith of the church sufficient , some the faith of albelieving nation , some of any ancestors , some of the sureties , some of the next parents , some of the parent inchurched , some of the parent or proparent , and this they claim by a covenant which they can extend to no other then the parent , who is believer , not onely by profession , but also really before god , which can be known to no administrator of baptism ordinarily . paedobaptists speak so much and purposely of this point , particularly master baxter of baptism , part. 1. chap. 29. that one would think we may expect an exact resolution of this point from him , if from any man , and yet he is uncertain what to fix upon , and if he resolve on any thing it is without proof , as is shewed by master t. review , part. 1. sect. 35. 37. exercit. argum. 9. 11. review part . 2. sect. 10. 12. 17. part. 3. sect. 50. &c. and i perceive that the stress of the differences between master baxter and master t. did rest much in this , and no wise man will leave his grounds till he see where he may have better ( especially when the grounds are so plain as those of the antipaedobaptists are from christs institution , matth. 28. 19. mark . 16. 15 , 16. and the apostles practice , which master baxter hath here so amply proved to be of the baptizing onely of persons who themselves profess a saving faith ) unless he mean to be for nothing , or of no religion . no man can tell where to fix , nor what we must consent to , to procure a title , if we once forsake the present ground of the persons own profession of saving faith who is to be baptized . what is said to the contrary is answered in the books forenamed , and it is not meet to be still writing for those lazie readers , that had rather erre then be at the pains of reading what is already written . none are disciples upon the account of your other faith , but of either saving faith or the profession of it ; none are christians on the account of your lower kind of faith , but onely of saving faith or the profession of it . once for all i let you know , that i take saving faith to be the constitutive or necessary qualification of a real or mystical member ; and profession of that faith to be the qualifying condition of visibility of membership . i confess still that the sealis to others besides believers , but though the promise be conditional , we must not seal to any but those that profess consent to the conditions ; and therefore not to any but those that profess to be true believers . pag. 190. i find by sad experience ( to my sorrow ) that a considerable part of some parishes , or villages are ignorant of the fundamentals . i have spoken with abundance that that know not christ is god or man , or either ( but they say he is a spirit ) nor that the holy ghost is god , nor why christ died , nor that any satisfaction is made for our sins , or any thing done , or necessary to their pardon , but our own repentance and amendment , and with some that know not that the soul goes to heaven before the resurrection , nor that the body shall ever rise again . now i would know of master blake whether all the children of these parents must be baptized again or not ? for certainly these have not a dogmatical faith , which is the thing that he saith entituleth to baptism . and then what certainty have we that any of our ancestors had a true dogmatical faith : and i would know of master baxter whether such children are not to be baptized agian ? sure if he say no , how can he allow that baptism which is without a profession of saving faith ? if he say yea , how can he assure himself that any of our ancestors had right baptism ? me thinks few that hold master baxters tenets should allow of the baptism of the greatest part of english people who are no better then those master baxter mentions , and yet neither master baxter nor other paedobaptists do baptize such when they come to profess understandingly the faith of christ . pag. 195. my twentieth and last argument is drawn from the constant practice of the universal church of christ . it hath been the constant practice of the catholick church from the apostles practice till now to require that profession of saving faith and repentance , as necessary , before they would baptize ; therefore it must be our practice also . but it is otherwise in infant baptism , as experience shews , therefore the practice of it is not right . for the proof of the churches practice , 1. i have already said enough about the apostles own practice and the church in their days . 2. the constant practice of the church since the apostles to this day is undoubtedly known . 1. by the very form of words in baptism , and 2. by the history of their proceedings therein . 1. it is certain that the church did ever baptize into the name of the father , son , and holy ghost . and as i have proved before , the voluntary seeking and reception of that baptism containeth the actual profession of saving faith . 2. it is certain that the persons to be baptized ( if at age ) did profess to believe in the father , son , and holy ghost . 3. it is also certain , that they did profess to renounce the flesh , the world , and the devil . 4. and it is certain that they promised for the future to live in new obedience , and thus they publickly entered the three stipulations ; credis ? credo : abrenuncias ? abrenuncio : spondes ? spondeo . doest thou believe ? i believe . doest thou renounce ? i renounce . doest thou promise ? i promise . it was the constant doctrine of the fathers and the church then , that faith and repentance ( given in vocation ) did go first , and that justification , adoption , and sanctification followed after . and so they took this justifying faith and repentance to be prerequisite to baptism , therefore they ever required before hand whether they believed in god the father , son , and holy ghost , and renounced the flesh , the world , and the devil ( as is aforesaid ) and caused them to profess this before they would baptize them . and as it is true of the ancient church , that they never baptized any without the profession of saving faith and repentance , so it is true of all the christian churches in the world that i can hear of to this day . the papists themselves do use the same words in baptism , as are before expressed , and require a profession . and though their false doctrine force them to misexpound their own words , yet custom hinders them from changing them ; and for the reformed churches it is past all question , by their constant practice , that they require the profession of a saving faith . the practice of the church of england till the late change , may be seen in the common prayer book , wherein all that is fore-mentioned is required , even from the infant , to whom the question is propounded , doest thou renounce ? doest thou believe ? wilt thou be baptized ? although they took the answer of the sureties as if it were the childes , and say in the catechism they now promise , and perform faith and repentance by their sureties . in the confession of faith of the assembly at westminster , cap. 28. and again in the shorter catechism , profession of faith in christ , and obedience to him is the thing required . they add also in the directory [ that all who are baptized in the name of christ do renounce , and by their baptism are bound to fight against the devil , the world and the flesh . ] calvin in acts 8. 37. saith [ quod non admittitur eunuchus ad baptismum , nisi fidem professus , hinc sumenda est universalis regula , non ante recipiendes esse in ecclesiam qui ab ea prius fuerant alieni , quam ubi testati fuerint christo se credere . est enim baptismus quasi fidei appendix : ideoque ordine posterior est . deinde si datur sine fide , cujus est sigillum , & impia & nimis crassa est prophanatio . ] that the eunuch was not admitted to baptism till he professed faith . hence this universal rule is to be gathered , that those are not to be received into the church , who before were strangers from it , till they first testifie they believe in christ : for baptism is as it were an appendix to faith , and therefore is later in order : then if it be given without faith , of which t is the seal , t is a wicked and too gross a prophanation . here note . 1. that baptism ( as received ) is the seal of our faith ( how much soever denied by master blake ) as it is the seal of gods promise as administred . 2. that the constant order is that baptism follow faith . 3. and that it is no better then an impious profanation of it , if it go without faith ; that is . 1. if the party seek it without the presence of faith . 2. if the pastor administer it without the profession of faith . to like purpose speak many more , but to salve infant baptism they say that gods promise to an infant , whom they imagi●●● be born in the church , is instead of profession , that for it they by a judgement of charity are taken to be regenerate , and that it is as much as we have of persons of age , and is sufficient warrant to baptize them . but 1. they prove none of these . 2. nor are they true . 3. nor were they true would they warrant infant baptism , when the institution is ( as they confess ) to baptize them who believe by the preaching of the gospel to them , matth. 28. 19. mark . 16. 16. whereby the inadvertency of the generality of protestant divines in this point may be discerned , and by the reading of this book all intelligent persons may perceive master baxters deceitfulness or heedlesness , and , if he perfist in defending , infant baptism , his unreasonable pertinacie in his conceit , and , if he do not declare his forsaking his doctrine in his book of baptism , his impenitencie and unrighteous dealing with the church of god which he hath injured . fiue godly, and profitable sermons concerning 1 the slaverie of sinne. 2 the mischiefe of ignorance. 3 the roote of apostasie. 4 the benefit of gods service. 5 the christians loue. preached in his life time in sundry places. by that late faithfull minister of christ mr william pemble of magdalen hall in the vniversity of oxford. pemble, william, 1592?-1623. 1628 approx. 212 kb of xml-encoded text transcribed from 56 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-06 (eebo-tcp phase 1). a09262 stc 19576a estc s114334 99849560 99849560 14714 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a09262) transcribed from: (early english books online ; image set 14714) images scanned from microfilm: (early english books, 1475-1640 ; 1326:11) fiue godly, and profitable sermons concerning 1 the slaverie of sinne. 2 the mischiefe of ignorance. 3 the roote of apostasie. 4 the benefit of gods service. 5 the christians loue. preached in his life time in sundry places. by that late faithfull minister of christ mr william pemble of magdalen hall in the vniversity of oxford. pemble, william, 1592?-1623. tombes, john, 1603?-1676. [4], 24; 72, 31-39, [3] p. printed by iohn lichfield, printer to the famous vniversitie, and are to be sold by edward forrest, at oxford : anno dom. 1628. editor's note "to the reader" signed: iohn tombes. "the mischiefe of ignorance" (running title) begins new pagination and register. the last leaf is blank. reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sermons, english -17th century. 2004-05 tcp assigned for keying and markup 2006-01 aptara keyed and coded from proquest page images 2006-03 emma (leeson) huber sampled and proofread 2006-03 emma (leeson) huber text and markup reviewed and edited 2006-04 pfs batch review (qc) and xml conversion five godly , and profitable sermons concerning 1 the slaverie of sinne . 2 the mischiefe of ignorance . 3 the roote of apostasie . 4 the benefit of gods service . 5 the christians loue . preached in his life time in sundry places . by that late faithfull minister of christ m r william pemble of magdalen hall in the vniversity of oxford . at oxford , printed by iohn lichfield , printer to the famous vniversitie , and are to be sold by edward forrest . anno dom. 1628. to the reader . christian reader : these sermons were by the godly , and learned author of them fitted for the congregations to which he was to speake , & no doubt intended onely for the benefit of hearers , not of readers . neverthelesse it was the desire of many that they might bee published vpon hope of good that might be done to the church of god by them . there is neede of plaine instructions to incite men to holynes of life , as well as accurate treatises to discerne trueth from error . for which end i dare promise these sermons will make much , where they finde an honest , and humble reader . it was the authors greatest care to handle the word of god by manifestation of the truth commending himselfe to every mans conscience in the sight of god ; as once s. paul pleaded for himselfe . 2. cor. 4. 2. and if that be the property ( which they say ) of an eloquent , and good speaker non ex ore , sed ex pectore , to speak frō his hart rather thā his tongue , then surely this author was an excellent orator , one that spake out of sound vnderstanding with true affectiō . many excellencies there were in him for which his memory remaines : but this aboue all was his crowne that he vnfainedly sought gods glory , and the good of mens soules . it remaines , that these sermons be read by thee with a care to profit , and thanksgiving to god for the benefit thou hast by them , sith they are such talents , as in the vse of which hee requires , and expects to bee glorified : farewell . thine in the lord iesus iohn tombes . ioh. 8. 34. iesus answered them : verily , verily i say vnto you , that whosoever committeth sinne is the servant of sinne . to acquaint you briefly with the occasion of these words : their coherence with the foregoing and following verses standes thus . vpon some conference and arguments between our saviour christ and the pharisees with other of the iewes about the qualitie of his person , who and what manner of man he should be ; christ having plainely testified who he was , even the light of the world , that messiah whom they had so long expected : it so comes to passe , that many of the people that were present hearing christ defend his authoritie against the cavils of the pharises , were thereby moved to belieue in him , ver . 30. vnto these believers christ directs his speach , telling them that it was not enough for the present to seeme forward in embracing & yeelding assent vnto his doctrine . there is more in it then so , if they will proue themselues to be true beleivers and his disciples they must persevere in the profession and practise of his doctrine ( if yee continue in my word ye are verily my disciples ) vers . 31. now whereas many things might discourage these young beginners from going on further , especially their ignorance of this heavenly doctrine , and with all those manifold sinfull corruptions from which they could not quickly shift themselues , christ for their encouragement adds by way of promise , that if they will hold on they both ( shall know the truth ) vz : the gospell and all the wayes of gods grace in mans redemption by christ , and further ( the truth shall make them free ) vers . 32. from the bondage of such inconveniences as might keepe them backe from the resolute profession of the gospell , as feare of the displeasure of the pharises and rulers , feare of losse , disgrace and reproach in the world , loue of those sinnes and pleasures wherein they liued heretofore and which now they might be vnwilling to leaue . those encumbrances , which caused many a one to withdraw himselfe from following of christ , our saviour promiseth these beleivers , that if they will be constant they shall haue no power nor commande over them : but that the grace of god in the cleere knowledge of the gospell should make them freemen and set them at liberty from the feare or loue of all such things , as might pull them aside from an holy profession of the name of christ vers . 32. this louing admonition of christ is very ill taken by the iewes . christ had touched vpon that string that jarred , and they might not endure to be thus closely though iustly taxed for hypocrites and counterfeites , such as were so farre from being true beleiuing disciples vnto him , as that they still continued in bondage vnto their corruption and would be ready vpon every occasion to flie of from christs service . wherefore when christ tells them that the truth should make them freemen , out of a perverse mistake they turne this clause into occasion of quarrell and take great exceptions at christ for calling them slaves and bondmen ( wee be say they , in great stomack , abrahams seed and were never in bondage to any man ; why sayest thou then yee shall be made free vers . 33. ) those commonly bragge most that may doe least , and yee haue few that stande more stiflie vpon termes of reputation , then those that haue least true worth in them selues . so it is with these worthlesse iewes , who stand punctually vpon points of honour to cleare themselues from that imputation of bodily slauery , which christ layd on them ( as they thought ) when yet in the meane time they are of all slaues the basest , vz servants of sinne and corruption . they said something that was true that they were abrahams children borne of sarah the freewoman , and this christ denied not . but whereas they had said they were never in bondage to any man that was false euen in regarde of their corporall bondage . for their bondage in egipt of old , their captivity for 70. yeeres in assiria of latter times , and the present subiection of their whole state vnder the yoke of the roman governement was witnes sufficient that it was no such strange matter for a iew to be a bondman . but say they had beene alwayes free from such bodily slavery , this was not that which christ aimed at in that speech of his ( the truth shall make you free ) t w'as spirituall se●vitude vnder the power of sinne which he meant , and seeing they will not otherwise vnderstand him hee declares himselfe in plaine tearmes in this 34. verse . verily verily i say vnto you whosoever committeth sinne is the servant of sinne ) there are servants of sinne as well as servants of men , and the condicions of those is as bad as of these yea worse ▪ christ makes the comparison in two paticulars . 1 servants must haue no inheritance with the free borne children they may for a while enioy the common benefit of the familie : but at last they must be turned out and the children only divide the inheritance : so wicked men for a while liue together in gods house the church : but when the rewarde of inheritance shal bee bestowed on the children of god these are vtterly throwne out of all , and no part fals to their share . this is expressed , ver . 35. [ and the servant abideth not in the house for ever but the sonne abideth for ever . ] 2 servants must haue their freedome from a free man that hath power to set them at libertie . so must sinners from christ the only sonne of god , who hath this power and authority given vnto him of bondslaues to sathan and sinne to make them gods freemen . he alone brings deliverance to captiues and prisoners , translating miserable sinners , from vnder the commande of the power of darknesse into the liberty of gods adopted sonnes ; who being himselfe made heire of all things as gods naturall sonne admits vs the adopted sonnes into the fellowship of a glorious inheritance . this is set downe , vers . 36. [ if the sonne therefore shall make you free yee shal be free indeede . ] thus the servants of sinne are in an ill case sure to be turned out of house and home , except the sonne of god iesus christ shall purchase their freedome and bestow an inheritance vpon them . but what ? were these iewes here such kinde of bondmen ? yea that they were : and christ makes it good in the two verses following by vndeniable arguments . their vngodly practise shewed plainely what master they serued , and by whose cōmande they were ruled , [ i know , saith christ , yee are abrahams seed ] viz. according to the flesh , and so borne of free parents : but yet yee are not freemen so long as malice , contempt of the gospell , loue of the world , bloody desires of an innocent mans death with such like corruptions , tyrannize and beare rule over your hearts as they doe . for why ? [ but yee seeke to kill me . ] a cruell master it must be that will commande , and very slaues they are that will be obedient to do so ill an office as to murther christ. but the reason followes ye doe it ( because my words haue no place in you . ) that most holy , pure , meeke and peaceable doctrine of the gospell , which christ published vnto them could haue no command over their heartes to win them to subiectiō & obedience therevnto : they were engaged to another master & to his word they would obey , not christs , not gods , ve . 37. which in the next vers . 38. appeares yet more plainly . ) i saith christ speake vnto you that which i haue seene with my father : and ye doe that which you haue seene with your father ) ( 1 ) i speake vnto you the will of god and you obey the will of the divel . whence it is easie to judge vnto whom ye belong , and whether yee be the children of god free subjects vnder his gracious government , or the children of the divel and slavish vassalls vnder his mercilesse tyrainie . you see now the occasion and coherence of these wordes i haue read vnto you . the scope wherof in breefe is this : to giue these iewes right information of their present condition what it was . they in great errour boasted themselues much vpon their outward liberty while yet they were the servants of vnrighteousnes . wherefor our saviour for their instruction and ours lets them vnderstand that they bee slaues that serue sinne as well as those that serue men : and for this purpose he pronounceth to them and vs this most certaine and vndeniable truth ( verily verily i say vnto you whosoever committeth sinne is the servant of sinne . the meaning of the wordes is plaine if you obserue . 1 what it is to commit sinne 2 what to be a servant of sinne . to commit sinne is not simply to doe any act contrary to the law and will of god : for even the regenerate and most sanctified men in many thing●s sin often , who neverthelesse are not the servants of sinne but are free from sinne and made the servants of god as it is rom. 6. 22. in this place therefore to commit sinne [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is to do evill willingly and ordinarily : when men make as it were a trade and common practise of breaking the lawe of god holding on in an vnusuall course of vngodly liuing without remorse & reformatiō , of such christ tels vs that they be the servants or slaues [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] of sinne ( i ) they liue in subiection to the power of their sinnfull corruption , as slaues doe to the command of their masters . sinne rules over them as masters doe over their servants . the maine point of doctrine then that these words doe afford is this . doct. a sinner is a bondslaue , & to liue in sinne is to liue in thraldome . for the more distinct explication of this point touching mans spirituall bondage vnder sinne i desire you to obserue three particulars . 1 the nature of this bondage wherein it consistes . 2 the diverse degrees and kindes of it . 3 the greatnes and grievousnes of it . for the first : the bondage of sinne standeth chiefly in two things 1 in subiection to the power of sinne . 2 in subiection to the punishment of sinne . the power and authority that sinne hath over man is seene in two particulars . 1 in restraining his liberty from doing of good . 2 in commanding his service in all bad emploiments . as a master over his servants canne both bid and forbid them : so the sinne that rules in mens mortall bodies hath power both to restraine them from good and to employ them in evill practises : you shall see both true in their order . 1. sinne hath power of restraint and hindering from the doeing of good . a slaue is not in his owne power but his masters , hee cannot goe whither he will nor doe what he lifts nor dispose of himselfe as he pleaseth , his service , his goods , his life are all ordered by his masters discretion . so is it with a sinner who is holden in the fetters and chaines of his corruption , he is not his owne man nor can he doe what many times he would . in men that are regenerate and sanctified in part experience yet witnesseth how much they are pestered and cumbred with this sinne that hangeth on so fast about them . how ever the spirit be willing and faine they would doe much in the service of god ; yet the flesh is weake and they are so shackled with it , that for their liues they can make but slow hast in the wayes of godlines , much a doe they haue to keepe jogging on , dulnesse , distraction , hypocrisie , formality and a world of other corruptions set vpon them in every spirituall duty , in every good resolution ; so that when they do best , their work is yet done but to halues . grace is yoked with corruption , when that puts vs forward , this puls vs backeward , in so much that a regenerate man is but halfe a freeman , being alwayes in some sort molested by his corruption in the whole course of his religious conversation , according as the apostle paul in the person of euery regenerate man complaines very pittifully . rom. 7. 19. 20. 21. but now in those that are vnregenerate this power of sin is much more predominant , whose hearts , affections , vnderstandings , and all in them are fast locked and barred vp vnder impenitencie , rebellion and blindnesse , so that they are holden prisoners of sathan at his pleasure , as the apostle speaketh , 2. tim. 2. 26. sinne hath dealt with those men as wee doe with wilde fowle , clipping their wings that they may not fly away ; or as enemies doe with captiues disarme them of their weapons that they shall bee able to make no shift for their rescue . so hath sin vtterly disabled man to every good worke by putting out the eies of his knowledge , and stripping him naked of all those graces & strength which he had by creation . beside this sinne hath taken away all desire of doeing good , haueing affected the soule of m●n with the loue of all vnrighteousnes , where by it comes to passe that man is well contented to be the servant of sinne taking great delight in his owne shame and misery : vnregenerat men are kept fast in durance , being neither able nor willing to come out of their bondage . in this respect is sinne compared to snares , and netts , and bonds wherein men are caught , and kept fast for escaping , [ i finde saith solomon , eccles. 7. 28. ] more bitter then death , the woman whose heart is as netts and snares , & her hands as bounds . thereby signifing the most intangling and inthralling nature of the sinne of adultery , whereinto few men fall that euer get out againe [ i see that thou art in the gall of bitternesse , and in the bond of iniquity ] saith peter to simon magus acts. 8. 23. why because for all his seeming profession , he was still tyed to his couetousnes & other vile affections , like a slaue boūd to a post with a chaine . so paul exhorts timothy that he instruct his hearers to the end they might [ come to amendment and recouer out of the snare of the divell , of whome they were taken prisoners at his will. 2. tim. 2. 26. ] and for this cause are sinners in the state of vnregeneration , compared to captiues and prisoners kept vp in restraint , isaiah . 61. 1. isai. 42. 7. but here you are to note that satan and sinne doe not deale alike rigorously with all : they carry a straighter hand ouer some then ouer others . some they keep in arcta custodi● in close imprisonment . and that is when men by satan and corruption are made so sure and so fast chained , that they cannot goe one step beyond prophanesse and impiety . thus is it with men , that are kepr close prisoners in the darke dungeon of ignorance , or who stick fast in the dirt or mire of beastly , coveteous , and voluptuous affections : in a word those that are giuen over to all vngodly and lewd courses . others there are who are indeed prisoners , but yet they are kept in libera custodia in a larger kind of restraint , or as we say , in free prison . and this is when satan sporting himselfe in the sinne and misery of man holds him in a longer chaine , and lets him goe a good way onward in christianity ; but yet at last fetcheth him back againe when he pleaseth like birds in a larger cage they flutter about , or like birds in a string they make a faire flight vp towards heauen ; but satan when he spies his advantage , that by their fall he may giue some notable foyle to gods glory , and the credit of his gospell , then he twitcheth the string and downe they tumble vnto hell . such are those of which peter speaks 2. peter 2. 18. 19. 20. who had escaped farre from the filthinesse of the world , but yet were intangled againe therein . such a one was demas whose coveteousnesse hookt him back from his profession of the gospell to the world . and such was the young man in the gospell , who was come neere to the kingdome of heauen , but he had one legge chained fast to the loue of riches , and that fett him quite back againe . all these haue a kind of liberty , but t' is only of the prison : they walke abroad but ti 's in fetters , or as prisoners in rome vsed to be dealt with , chained to a souldier their keeper that doth accompany them to see them safe returned to their jayle . now you knowe that a slaue who walkes abroad to do his masters businesse , is yet a slaue as well as he that i● chained in the gallie . and so are these still servants and bondmen to their corruptions , how ever they seeme for the present to bee more favorablie vsed . thus of the first point wherein the masterlie power of sinne stands , viz. the restraint from doing the good we should , and sometimes would . now in the next place , sinne hath also . 2 a power of cōmanding all bad services whatsoeuer : a slaue you knowe must ride and runne , drudg and trudg , carry and draw , hew in quarries , digg in the mines , tugge at the oare , labour like horses in a mill , and be put to all the base offices that are to be done . honourable seruices ▪ there be that a freeman , a sonne may bee imployed in : but servants and slaues indure the basest and painfullest drudgeries . so is it with a sinner ; he is at the command of his sinne , as the asse of his driuer , or as the centurions servants were at their masters beck . looke how satan inspires him and his corruption suggests vnto him , so he studies and plotts , so he invents and practises . be it but one sinne that raignes over him , you shall see him euer attendant on that master , as bee it lust , pleasures , coveteousnesse , ambition , he is wholy taken vp in their imployments . he hath nothing to spare from them : no thoughts , no words , no time : weeke day and sabbath day , their businesse still goes on ; nay the day is not enough for the doing of its command . he deviseth mischiefe vpon his bedd , and he cannot sleepe till he haue lay'd a plott how hee may compasse one of his vngodly desires . he will be profound , crafty , and diligent in contriving and dispatching the affaires , which the divell and his corrupt heart haue giuen him in command . for this cause is sinne compared vnto a law , rom. 7. 23. because it commands and rules ouer men by powerful suggestions , provoking them to evill . a lawlesse law it is , but fitt for lawlesse men , it prohibiteth all that good is , and enioynes the practise of every euill thing . and hence also is satan stiled the prince of this world , because he hath noe meane company at his devotion ouer whome hee rules as vassals and slaues , most ready to obey his will and pleasure . but will you see what imployment sinne and satan set men about . are they honorable services ? no : the most vile , base , absurd , and vnreasonable offices that can be devised , what will not they command , or what will not one of their servants do against religion , conscience , justice , common honesty , yea and nature it selfe ? let coveteousnes tyrannize ouer him : how basely , niggardly , scraping , pinching and sparing will he be ? how most vnconscionably and vnmercifully will he oppresse , exact , cozen and deceiue all the world , strangers , acquaintance , rich , poore , friends or foes , brother , father and all that may challenge faire and honest dealing ? if lust rule him he will damne his soule , destroy his body , disgrace his name , ouerthrow his estate , vndoe all his posterity for the loue of some base whore . the like may be said of pride , gluttony and voluptuousnes or any such like swaggering lust . yea to goe farther , the godly many times are here besotted , who to satifie some one vnmasterly desire , will hazard the peace and comfort of their soules ▪ disgrace themselues and their profession , vexe the spirite and cast themselues vpon gods sore displeasure . so violent and tyrannicall are these commands of sinne and satan , and so base and servile are we growne in our obedience to them , that we will not stick to do that which in the practise or event of it tends to our owne vtter vndoing . now who would not be ashamed of such a master , and such a service ? nay who is not ashamed of it ? but here is the power of darknesse and the invisible tyrannie of sathan , that whom wee hate yet we feare , and serue : of whom we are ashamed , to him yet we shew our selues obedient . thus much touching a sinners subiection vnto the power of sinne . next follows his subiectiō vnto the punishment of it , which is the sorest part of this bōdage which yet a sinner must surely beare . he is in this respect of al slaues the most miserable : for let him looke which way he will he can see nothing but scourges and scorpions provided for his backe ; the whip , the crosse , the forke aud such like punishments of slaues in old time are nothing to the torments he stands in feare of . no sober houre passeth over a sinners head wherein his heart is not full of slavish and dreadfull terrors , arising from a threefold cause . 1 from conscience , the horrible clamors whereof terrifie his very soule and gripe him to the heart with vnsufferable panges , while it stil cryes in his eare in this ruefull voice [ yet know that for this god shall bring thee to iudgment ] oh this makes him quake and grow pale he is afraide to looke god or men in the face , he shifts & faine would if he could hide his sinnes from the knowledge of his conscience , and both from gods eie . 2 from sathan , who though he now seeme as his master yet he knowes and trembles to thinke of it that hereafter he must be his everlasting tormentor . 3 from god himselfe , whose most furious wrath and vnavoideable vengeance he knows is prepared for him and readie every moment to swallow him for his rebellion . now who coulde eate his meate merrily that must pay such a shot ? what comforts of this life , what pleasures of sin can be sweete which are every moment imbittered with so many woes ? it helpes not a iot that they be for a time deferred : for he is no freeman who though he be not clapt vp in prison , yet cannot walke abroad without feare of the sargeant , the prison , the gallowes , when the country is laide for him , and executions out for him in every place . certainely it is a hell to liue in feare of hell , and as bad as death to liue in bondage for feare thereof all the daies of a mans life . heb. 2. 13. yet such is the miserable thraldome of a wicked man , he is everie way in the bryers , being on the one side fast chained to his sinnefull and vngodlie courses ; on the other as surely and certainelie bound to his everlasting punishment . and so much for the first part of the nature of this spirituall bondage wherein it standeth . 2 i goe forwarde to the next point which i proposed to your consideration , viz. the diverse degrees of this bondage : where you are to note that there are two kindes of it . 1. wilfull . 2 , vnwilfull slaverie . 1 wilfull bondage , is when a free mā is content to be made a slaue , or being by force or fraud made one , is willing to continue one still . such a one was ahab who sold himselfe for a slaue to doe wickedly . 1. king. 21. 20. i will giue the worth of it , said he to naboth when he sought after his vine yard ; true , he gaue the full worth of it , that sold himselfe for a few acres of land . such are all those that commit sinne with greedinesse , who take pleasure in all vnrighteousnesse , who loue the wages of iniquitie , who obey sinne in the lust thereof , who take thought to fulfill the desires of the flesh , with full consent and heartie good will , giving vp themselues to be ruled by the counsels of satan , and their wicked hearts . in which condition of a wretched sinner , you may obserue two things remarkeable . 1 how strangely base and degenerat mans nature is growne , who being a most noble creature , made for the most honourable purposes and services in the world , is now growne so vile and extreamly base , so farre forgetfull of his duty and the dignity of his creation , as to be willing insteed of the free and happy service of god and goodnes , to put himselfe into a most ignominious slaverie vnto divels and vile affections . naturally we all loue libertie & choose rather the losse of life , then of it , and only violence & fraude can bring vs or keepe vs in bondage : but sinne hath prevailed with vs against nature and so taken off from vs the edge of all vertuous and manly resolution , that of our owne accorde we offer our selues vnto it , being put in fetters and manicles by our owne corruptions , yea this slaverie men count their only liberty in somuch that when they be called vnto freedome , haue their ransome offered them , and all meanes of escape laid before them , yet they choose to be slaues still . 2 how difficult a matter ti 's for a man to come out of this bondage , surely he that loues the prison better then his enlargement its pitty there should be any meanes of his delivery , and ti 's hazard if they be sought he wil not accept of them . that servant who in the seventh yeere of his bondage did so loue his master that he would not goe out free , he was by the law to serue his maister for ever afterwarde exod. 21. 5. hee that would not be free when he might should not afterwards when happily he would . and so it is with the servants of sinne when once they beare a good affection to their master and are so far bewitched as to hold themselues well apayd with his service . then are their eares nayled fast to the postes and gates of hell , or rather with siser● a nayle is stricken through their temples and at one stroke they loose both life and liberty for ever . so that vnlesse that strong man make a forecible rescue of them out of the hands of these tyrants they doe never escape from this miserable thraldome . 2 vnwilling bondage : as when a man is taken prisoner by the sword in battle , or circumvented by some stratagem or fraudulent guile . such is the condition of godly men many times who by some furious , and vehement assault of temptation are wounded , overthrowne , taken , led away captiue and clapt vp in irons vnder the guard of some strong vnruly lust , or other , or else by some subtle sleight and snare privily laid for their soules haue their heels intrapped in the ginne , and for a while are caught as a prey for sathan . but now during this straightnesse , what sighes and sorrowes doe possese the godly heart ? how tedious aud irksom is this bondage ? how doeth he long till his heart bee againe enlarged , that hee may run the race of gods commandements ? life it selfe is vnpleasant till this liberty be obtained againe . wherfore many a harty prayer is sent vp to heaven dayly to intreate god for his enlargement , willingly doth he embrace all meanes of freedome , gladly doeth he run and rest in him that onely bringeth deliverance vnto captiue prisoners , with the israelites in aegipt he is even weary of his life for the oppression and cruell tyrannie vnder which he is holden , which makes him in the bitternes of his soule cry out vnto god for deliverance frō his heavy bondage . often taking vp that complaint of the apostle rom. 7. 24. [ o wretched man that i am , who shall deliver me from the body of this death ] these are the severall degrees of this bondage which was the second part proposed to be handled . 3 i come in the third place to consider the greatnesse and grieuousnes of this spirituall bondage : which will appeare by comparing it with outward bodily slavery . now spirituall slavery is worse then corporall in three respects . 1 in regard of multitude of masters : in corporall seruitude 1 master may haue many seruāts , but for 1 servant to haue two or more masters is a thing vnreasonable and vnpossible ▪ suppose they were both good ; much more if they bee bad . miserable therefore is the estate of a sinfull man , who when he serues fewest serues three at once , 1 his lusts , 2 satan working powerfully in his sinfull corruption , 3 god himselfe . for the first : it may be some one wicked affection is his master , and yet there is worke enough to please that , but when many lusts at once beare sway ouer a man like many tyrants in one citty , lord what combats , broyles , and tumults be there in that mans heart : when pride cōmands one thing , covetousnes another : when vncleane lusts draw one way , ambition another , voluptuousnesse a third , a man had need then to study and take thought for the flesh to fulfill the lusts thereof , and all litle enough to please these hard and cruell taskmasters . againe he hath another master , and that is satan , who inspires these corrupt affections of mans heart , with much rage and hellish fiercenesse , and is that grād pharoah who setteth al those inferior officers a work , who therefore is called the [ spirit that worketh in the children of disobedience ] ephe. 2. 2. ouer whom although he alone may seeme to challenge all power and authority as ouer the only subjects of his kingdome , yet wee knowe that besides both these they haue another supreame and soveraigne lord ( 1 ) god himselfe , against whose governement although they do rebell , yet can they not withdraw themselues from vnder his power and jurisdiction . god is king let the earth be neuer so vnquiet , and the haters of the lord shall be subiect vnto him . he will haue to do with them in spight of their hearts . they feare him as slaues against their wills , both to do his will whilst he vseth them to effect by them his owne most holy purposes , and also to suffer his will in their iustly deserued punishment . thus wicked men are mastered on all hands , and no way free either from sin or punishment . 2 in regard of the meanes of escape : a servant hardly vsed may find meanes to shift himselfe of his master ; it is not so with a sinner ; runne away from his master he cannot : for he beares him alwayes about with him in his bosome , his sinne still keeps him company , and goe he whither he will satan doggs him , stands at his right hand , nay possesseth his very heart , so plying him with temptations and ill suggestions , that he cannot goe a foote from his service . t is true the case is so sometimes with a wicked man that he changeth his master , but seldome comes a better . if he escape the tyranny of one sinfull affection , he falls vnder the command and power of another as bad . so you shall haue a very spend-thrift turne a miserable niggard : but this is only like a prisoner that remoues his bolt from one legg to another , and such exchange is only done vpon compact : he leaues one vice that he may the more freely giue himselfe to another ; so that he changes his master but not his servile condition . some raigning sinne or other will alwayes cleaue to his soule , lie downe with him in his graue , and sinke him downe to hell. and as for the eye of gods revenging justice he sees it open vpon him , to take notice of his doings , and his hand alwayes lifted vp to smite him , trembling alwayes to thinke that he hath no meanes to hide his sinne from gods knowledge , no power to prevent , no strength to beare the heauy stroke of his wrath when it shall light vpon him . 3 in respect of the reward , the world hath scarce afforded masters so without all humanity , tyrannicall and cruell , as not to be pleased with the faithful seruice of a slaue , or not to reward him in some degree of courtesie for his seruice . a sinner is miserable both wayes as he cannot please his master , so he cannot hope for a reward . for take a man that hath quite spent himselfe in the seruice of some one of these imperiall and cruell lords , who hath done all that he can in giving full content and satisfaction vnto them , yet they rest not , there are yet new commands and further injunctions , so that when it seemed , villany was come to the height , and that mens witts and strengths did faile them for further plots and practises , there 's yet a powder plott behind , some new , strange , vnthought of piece of bad seruice to be performed . sinne and satan are restlesse and mercylesse , tyrants neuer contented , still exacting , crying , craving , compelling to new tributes and homages . and now when a man hath worne out himselfe in their seruice , spent his yeares and strength , his wealth and good name , and body and soule , and al vpon them , what is then his reward for this his trusty and true seruice ? a courtesy thinke you ? nay a very hell of vnkindnesse , shame , reproach , misery , and many other punishments euen in this life , but for that other hell damnation , fire , snares , and brimstone , and stormy tempests of gods furious indignation : this is their portion and the guerdon of their obedience . satan did for a while promise faire and performe little , helping them to enjoy some pleasures of sin for a reason ; but this seeming kindnesse was but coloured cruelty , all being nothing but a sweet sauce to make him swallow downe those morsels of poyson , the fierie venome whereof shall afterwards drinke vp his spirit , and inflame his soule with euerlasting burning , foolish men and vnwise that take such paines to be miserable ; but how should it be otherwise , when men are servants to satan ? but rebels against god. in vaine do they expect any other reward for their seruice , then the severest punishment of their rebellion . thus i haue opened vnto you according as i haue bin able , the nature , degrees , & quality of this spirituall bondage of sinne . it remaineth now to make some vse and application of that which hath benne deliuered . vse 1 the first vse shall be for the discouery of a great error in the world committed by men , in iudging their owne and other mens conditions . it is the common opinion of most , that if a man liue out of danger of law , and haue wherewith to pay euery man and keepe him out of debt and feare of the prison , if he can liue vpon his owne and be beholding to no man , if he can set his foote to the best mans in the parish , and be able to make his part good in any suit or quarrell , caring as little for such a great man , as the great man cares for him , if he can ouer-beare his enemies , and trample vpon any that he takes against ; if he can go whether he lists & do what he pleaseth , liuing idlely in pleasures vpon other mens labours ; if he be able to sin boldly , to satisfie any disordered affection without controule , hauing power in his hand to overcome a poore minister , that he shal not dare to reproue him , or money enough in his purse to out-bribe the authority , & seuerity of the law , such a man as this that liues with out feare or care , he is esteemed the only man that leads a free life , and liues at his own command . thus men iudge of others and of themselues , whil'st they looke no farther then that which is outward , appearing to sense : but they must knowe that every freeman in a civill estate , is not a free subject of gods kingdome ; no : there be that feed dainty , lie soft , goe richly cladd , liue lazily , and who take their fill of worldly pleasures in all licentiousnesse , who yet are as arrant slaues as any that serue in a gally . do but turne their inside outward , and you shall see ever whole legions of divels domineering ouer them , pride , covetousnesse , ambition , envie , malice , vncleane desires , with a number of such like black and hellish lusts raigning in their soules , vnder the command whereof they are haled this way and that , in all seruile obedience euen like slaues bought and solde in a market . a vaine thing t' is for these men to bragg of their nobility , gentrie , of the freedome and ingeniousnesse of their education or living . for let them know that a mans honour is his honestie and sanctitie ; his perfect freedome is the faithful , service of his god. he is truly free , gentle , and noble , that 's truly gracious . swearing , lying , gaming , whoring , coveteousnesse , gaping after a few pounds of gold and siluer , foolish loue of gay apparell , restlesse pursute after two or three words and titles of honour , with the like are these the imployments of a braue , free , generous , and noble spirit ? farre be it from any man to thinke so , seruile and base disposition , they be that subiect themselues , to such wicked and vnworthy affections , nor can any be honest , or honorable who hath such masters . this the apostle concludes , rom. 6. 20. [ when yee were the servants of sinne , yee were free from righteousnesse . ] and it must needs be a base and dishonest seruice wherein t' is free to be , and to do any thinge saving that which is honest and righteous . wherefore let no man fall into the error of the iewes here noted in this text , boasting much of their freedome and dignitie , because they were borne of abraham , & liued not in bodily servitude , lest they heare also that which christ here replied vpon these iewes [ who so committeth sinne is the servant of sinne ] and againe [ if yee were abrahams children , yee would doe the works of abraham ] vers . 39. but now [ yee are of your father the divell because the lusts of your father yee will doe ] vers . 42. vse 2 2 the second vse of this point shal be for admonition , that each one do make triall of his estate , whether he be the seruant of sinne yea or no ? for which purpose the apostle hath set vs downe a golden rule , rom. 6. 16. [ knowe yee not that to whomsoeuer yee giue your selues as servants to obey , his servants yee are to whome yee obey , whether it be of sinne vnto death , or of obedience vnto righteousnesse . ] t' is not the liverie or cognizance of baptisme , t' is not the name of christian , t' is not the outward profession of religion that makes a distinction betweene the seruants of god , and of sinne . we haue a fairer marke to know them by , and that is obedience . this tels vs certainly to whom they belong . he that obeys god he is gods servant , he that obeys sinne , let him protest or professe neuer so much devotion to gods service , yet he is for all that the seruant of sinne and no better . well then the triall is now easie , and requires no more but this , that you bring your thoughts home to your selues , duely considering whom you do vsually seruice vnto , whether god in obeying his holy commandements , or your owne sinfull flesh and satan in following their counsels . doest thou in thy heart serue the law of god , consenting to all the commands thereof as most good and holy , endeavouring as much as possibly thou art able to do whatsoever it biddeth thee , holding a constant resolution to please god in all things whatsoeuer . if thy conscience can truly say yea , then maist thou rejoyce in the honourable title of being the servant of god. on the other side doest thou committ sinne as our sauiour speaks here , that is , doest thou willingly and ordinarily , make a practise of breaking gods holy law , following euery lewd course that satan leads thee to , and giving scope to thy vngodly desires ? yea is there any one particular sinne that raignes ouer thee , wherein thou liuest wittingly and wilfully howeuer thou forsake others ? if thy conscience say yea , then know that as yet thou art a miserable bondman and seruant vnto corruption , hearken therefore in the last place to vse 3 3 the third vse wherewith i will conclude this point , and that is an exhortation to perswade those that find themselues in bondage vnto sinne to endeuour by all meanes to gett themselues at libertie . to men in prison or bodily servitude , this exhortation were needlesse ; but vnto the servants of sinne , t' is most necessary to vse all perswasions to make themselues freemen . two motiues there are that ordinarily prevaile with all men , to seeke for a change of their present condition , viz. 1. the ' euill of the present estate in which they are . 2 the good of another whereto they may come : both are seriouslie to be thought on in this businesse , forasmuch as there is no estate worse then the slauery of sin and punishment : nor any better then the libertie of grace and glorie . wherefore let me earnestlie entreat you to bend your meditations vpon these two points . first thinke with your selues how miserable a thing it is , for a man to liue all daies of his life , like a slaue and die like a villaine , how wofull is the case of that poore creature , which is at the command of euery base affection led and driuen hither and thither , according as euery wicked desire and hellish inspiration shall provoke it , wearying it selfe in the wayes of wickednes , and taking a great deale of paines to worke out its owne everlasting miserie . thinke what strange folly it is for a man to content himselfe with a few poore commodities & pleasures , that sinne can afford for a day or two , the very enjoyning whereof do but make him more vnhappy : no man that is wise would buy the greatest of such contenments , for one of the panges of an ill conscience , which accompanie them . the time comes on when he must part with all his delights , and be turn'd out of the world naked of all comfort , grace and favour . this is it that cutts him to the heart , and one serious thought of it quite dasheth all his jollity and contentment , feares are vpon him on euery side , making him to liue vncomfortable because he knowes he shall die vnhappily . but now turne our thoughts on the other side , and consider how happie and glorious the condition of the saints is , whom god by his grace hath set at libertie , from the service of sinne . whether you looke vpon them here in this life in the estate of grace , or hereafter in the estate of glorie , their freedome is euery way blessed and desireable . free they are from the commanding power of sin , being now led by the spirit of christ , and not by the spirit of the diuell : free from the terrors of an euil conscience : free from the terrors of death , hell , and iudgment : free vnto every noble imployment in gods seruice , apt to pray much , readie to here much , able to meditate much , delighting in sanctifying the sabboth , chearefull , forward and willing hearted to every good worke . a blessed estate if we haue either grace or witt to iudge aright of it . i confesse gracelesse fooles haue another esteeme of it : tell them of praying , reading the word of god , singing of psalmes , hearing and repeating of sermons , and keeping of the sabbath ye kill them dead , & rather they had , you should set thē to any the painfullest drudgerie in the world : counsell them to refraine gaming , drinking and ill companie , to bridle their vngodly and naughty affections , to converse with such and such men of godlie and religious liues , and to be coutent to be ruled by reason and gods word . all this is euen as much as if you should put them in the stockes , or clap a paire of fetters on their heeles . let them liue in a familie where all exercises of religion are stricklie obserued , and no libertie given to any lewd practise , they are as wearie of it as a prisoner of the iayle , or one that is in little ease , and they thinke it seauen yeares till they be gone to some other place , where they may liue as they list . thus men of perverse minds , and corrupt judgments censure gods seruice to be no better then a sad , dull , wearisome , and slauish drudgerie . vngodlie men , that thinke theirs no mirth but in madnesse ; no sport but in doing mischife ; no contentment but in pleasing the diuell and wicked lusts , no libertie at all but in licentiousnesse of liuing . be ( i beseech you ) better informed , and knowe that a subiect is a free man though he serues his prince and obey his lawes : a sonne is a freeman although he liue in feare and awe of his parents : a servant is a freeman though he liue in conformity to the lawes of a christian master , and the orders of a christian familie . and so a christian man is then free , yea most free when hee submits himselfe to the lawes of god , as an obedient subiect of his kingdome . this freedome he enjoyes in part in this life , but fully in the world to come , when he shall be perfectly freed from all sinne and miserie , when there shall be no feare of being vnhappy , because no possibilitie of being sinfull . certainly my brethren , if there be in vs any sense of our present miserie , or expectation of the future happinesse of the saints , we cannot choose but sigh within our selues with many prayers , wishes , and longing desires , that we also may be delivered from the bondage of corruption , into this glorious liberty of the sonnes of god. if now ( for conclusion of all ) you aske me by what meanes this freedome may be obtained : i answere briefly , there is no meanes but one , and that is iesus christ. all the libertie we haue is his purchase and from his gift , for as you haue heard , we are bondslaues vnto sin , partly in regard of the punishment of it , partly in regard of the ouer-ruling power thereof . now t' is christ that sets vs at libertie from both . christ by his blood purgeth vs from all our sinnes , by taking the guilt and punishment thereof from vs. christ by his spirit delivers vs from the power and dominion of sinne , that it raigns not in our mortall bodies , hauing sanctified vs by sending the holy ghost into our hearts . for [ where the spirit of the lord is , there is liberty ] as the apostle speakes , 2. cor. 3. 17. so that euery way christ is he that bestowes on vs our manu-mission , according as he himselfe here speaketh [ if that sonne shall make you free , then are you free indeed ] wherefore this only remaines that we should goe vnto christ , seeke and sue vnto him for our enlargment , intreat him to here the crie of a prisoner and captiue , and in compassion of thee to afford his helping hand for thy delivery . pray him to put himselfe betweene gods wrath and thy soule , making peace for thee in heauen , by his bloody and meritorious sacrifice , pray him to send forth into thine heart , the spirit of sanctification , to regenerate and renew all the powers of soule & body , freeing them from that law of sinne which naturally is in thy members , that by the power of that inward grace , thou maiest be able thenceforth to giue vp thy soule and bodie vnto god , as seruants of righteousnesse and holinesse . confesse to him and say : o lord other lords besides thee haue ruled over me , who haue robbed me of all grace , peace , comfort , happinesse , honour and libertie , long haue i liued in greuious thraldome , miserably oppressed and streightned on every side , satan , the world , the affections of sin haue plaid the vnmercyfull tyrants ouer me , i haue binwholy at their command , thinking speaking and doing every wicked thinge they haue suggested vnto me , when i would do any good , euill is present with me and aboue me , and i am hedged with such a world of encumbrances , that i cannot tell which way to get out . now lord helpe me , breake these my bonds , vnloose these cords wherewith i am tyed , free me from this streightnesse , and bring my soule out into a large place . vndoe the works of of the divell , restraine his power , destroy his kingdome , and vtterly overthrow the dominion of sinne within me , be thou my lord and king , and do thou rule over me : let thy word command me , thy spirit lead me , thy power incline me to all subiection vnto thee . bid me doe what thou pleasest , and make me doe it , forbid me what thou dislikest , and keepe me from doing it , perswade me by faire meanes , and if stubborne force me by fowle , exercise ouer me all the authoritie of a father , of a master , of a king , of a god. i submitt me to all and am content by any meanes to be ouer ruled , so i may become a faithfull seruant in thy house , and an obedient subiect of thy kingdome . this my seruice is my freedome , this freedome is my happinesse , and for mee to bee thus free and happie is thine honour . nowe therefore take vnto thee the glorie of all , and except of my service who hast purchased my libertie : vnto thee o christ i owe my soule , much more my obedience , i yeeld thee both and all that i haue or can doe , take all , command all , protect , sanctifie , and saue all . finis . hosea . 4. 6. my people are destroyed for lacke of knowledge : because thou hast reiected knowledge , i will also reiect thee , that thou shalt be no priest to me ; seeing thou hast forgotten the law of thy god , i will also forget thy children . these words containe a short declaration of the miserable estate of the church of israel in the daies of the holy prophet , when the people they were ignorant , the priests they were negligent , both were growne monstrously wicked , and all were l●kely to bee out of hand most severely punished . the partes of this verse are two . 1 the sinne and punishment of the people ; their sinne is ignorance , want of knowledge of god , his worship and service ; their punishment is destruction , or cutting off ; partly by temporall iudgements the sword , pestilence , famine and captivitie ; which for their ignorance with other sinnes should come vpon them ; partly by spirituall and eternal iudgments in their certaine condēnation in hell fire . [ my people are destroyed for lacke of knowledge . ] 2 the sinnes and punishment of the priests who are in the next place particularly questioned as chiefe authors of that ignorance which was among the people : their sinne is , that : they reiected knowledge and forgot the law of their god : the latter clause giues vs the meaning of the former : the law that was prescribed vnto the priests the sonnes of levi is expressed deut. 33. 10. [ they shall teach iacob thy iudgements and israell thy law ] & yet more fully , ma● . 2. 7. [ the priests lippes should preserue knowledge and they should seeke the law at his mouth , for he is the messenger of the lord of hosts . ] this then was the covenant that god had made with the sonnes of levi ; that besides the offering vp of sacrifices for the people ; he should provide for the instruction of the people in matters of religion : for which purpose they are enioyned . 1. to haue the knowledge of gods will for themselues , that the law of god might be sought at their mouth and knowledge preserved in their lips . 2. to be readie and carefull to teach the same vnto the people ; so farre as concerned their duty to know and practise . now at this time these priests had forgotten ▪ i. e. broken the covenant of levi ; and transgressed the commaundement which god of old had given to the priesthood : being guilty of a double fault . 1. ignorance that they were not themselues men of knowledge , such as were skilful and learned in the vnderstanding of the law able to informe others : but were as the pharises and scribes in after times , blinde leaders of the blinde . 2. negligence that they tooke no care in teaching the poore ignorant people according as they were bound by their office : both these faults are signified vnto vs when the prophet saith [ that the priests had reiected knowledge , ] meaning that they were ignorant themselues , and negligent towards others : they had no knowledge for their owne part , or if any , yet they despised to teach it to others . a fault no way to be tolerated in such men : & therefore in the next place you haue their punishment ; which is conformable to their sinne : they would not doe their dutie , god would discharge them of their office ; they reiected knowledge with scorne and loathing of it , ( so the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) god with as much disdaine reiects them from being priests vnto him : they had forgotten gods law , god would likewise forget them and their posteritie , leaving them without reliefe when their deserved shame and misery should come vponthem . which fell out accordingly at the finall destruction of the kingdome of israell , when priests and people fared alike and were all carried away into perpetuall captivitie ; where they and their posterity remained ever . doct. the words being thus in briefe opened to you , out of them i commend to your observation this generall point of instruction ▪ viz. ignorance in matters of religion bee it in whomsoeuer is a hatefull and dangerous sinne . if it bee in people 't is naught , if in ministers 't is much worse , in whomsoever it be 't is a sinne wherewith god is highly displeased and which he wil one day seuerely punish . that the truth of this may appeare vnto you i shall endeavour to vnfolde vnto you the qualitie and danger of this sinne a little more at large : because as ignorance is a common fault , so men haue a common opinion that it is a very small offence , scarce any at all , you will iudge otherwise , if you will duly consider of it in these three respects . 1. the nature of it . 2. the causes of it . 3. the effects of it . 1. for the nature of it you must knowe that ignorance is a foule blemish of mans nature ; a want of that perfection which should be in vs , if matters were now with vs , as whē god created vs , we were made after gods image , and a singular part of that image was our knowledge , and the most excellent part of our knowledge was the vnderstanding of all divine matters touching god and goodnes , so farre forth as it was needfull for vs to vnderstand them . now nature it selfe that hath planted in every one an vnmesurable desire of knowing much , leades vs also to iudge how incomparable an ornament it is , where it may be attained . when wee thinke vpon the infinite knowledge of god , or vpon that excellent measure of knowledge in the angels and blessed saints departed , or in adam in his innocencie , none is so stupid , and dull as not to admire it in them and to wish for the like in himselfe , so farre as he might be capeable of it . in which case when we looke backe from them to our selues , who can choose , but hang downe his head for very shame and griefe to see god , and these blessed creatures inhabiting in so glorious a brightnes and light somnes whilest himselfe dwels in darkenes compassed about with a blacke night of ignorance , errour , and obscuritie : he seeth as much difference betweene himselfe and them , as between him that travailes by the cleare sunne-shine and one that walkes by a candle . knowledge is like the sunne in the world , or the eie in a mans face : nothing would be more rufull , and dismall then the world without the light of the sun , nor is any deformity in the face more notable then the want of an eie : and certainely there is nothing more vglie to behold , then that soule which is darkned in its vnderstanding through blindnes and ignorance , being destitute of the knowledge of god , of christ , of grace , of religion ; the knowledge whereof is both light , and life vnto the soule . 2 in the next place let vs consider the causes of mans ignorance , and they are two , both very bad according as the effect . 1 the first is adams sinne from whose fall this naturall corruption and weaknes is derived vnto vs. hee sinned , and we in him : both are punished among other great losses ; with the losse of those glorious abilities of our vnderstanding part . it had once a power and large capacity to comprehend all things both naturall & divine : but at this time a very great weakenes and dimnesse of sight is fallen vpon it in discerning naturall things : and for the knowledge of god and spirituall things it is growne even starke blinde . hence then is that first bond of ignorance which wee may call naturall and invincible . naturall , because every sonne of adam brings it with him into the world by the course of his generation and birth : forasmuch as every one is borne weake-sighted with this infirmity and disabilitie in his vnderstanding . therefore in infants there is more then ignorantia purae negationis : for being sinnefull , ignorance is a part of their originall corruption , and so t is also , pravae dispositionis , they not only know not by reason of age ; but are ill disposed to know by reason of the disability of their sinfull nature . againe this ignorance is tearmed invincible or vnavoidable , because the naturall man alwaies continues in it , and cannot by his owne strength ever get out of it : but only by the helpe of gods spirit outwardly affording the the meanes of holy knowledge & inwardly inlightning the minde to vnderstand them aright as the apostle sheweth . 2. cor. 3. 18. 2. our owne sinne viz : wilfull rebellion in neglecting and despising all holy meanes of knowledge : when meanes are not they seek not after them , when they be offered , they refuse them , or vse them with al carelesnesse and disrespect : when men winke against the light , closing vp their eies that it may not shine id their hearts : when they will none of wisdomes instructions , but stubbornely say to god , depart from vs , for we desire not the knowledge of thy waies . hence is that other kinde of ignorance which we call , affected , a fouler fault by farre then the former : when men know nothing and yet scorne to learne anie thing : they will not heare , nor conferre , nor read , nor pray , nor vse any meanes to get knowledge , but are content to sit still in darknes , as the egyptians were sometimes forced to doe , not stirring one way or other . a miserable condition , but i shall tel you the reason of it : they abide in darknes , because they are loth to see and to be seene . should they come abroad in the light , their manifold deformities and abominable corruptions would be discovered by the light of the word to their shame and griefe : they should meete with many reproofes of their lewd courses , many perswasions to piety and obedience : all which they can by no meanes endure , it is death to them to heare of their faults , when they are resolved not to amend them : and they will be wilfullie ignorant of that , which being once knowne would often trouble their consciences . this reason of mans wilful affected ignorance , christ giues , ioh. 3. 19. 20. [ light came into the world , and men loved darknes rather then light , because their deedes were evill : for every man that evill doth , hates the light , neither commeth to the light lest his deeds should be reproved . ] these are the causes of this ignorance , originall corruption disabling vs to know , actuall stubbornesse and frowardnesse , making vs vnwilling to know : wherefore ignorance must needes be ill , that hath so ill causes , where the roote is rottennesse , you can looke for no fruit but corruption . 3. come we in the third place to the effects of it & you shall see it is evill and hurtfull in that regard also . the fruits of ignorance are two . 1. sinne . 2. punishment . 1. sinne . ignorance is a sinne it selfe and it is a cause of many sinnes : there be mother sinnes and this is one of them , a fruitfull mother not of devotion , as blinde papists would haue vs belieue , but of iniquitie and impietie . an ignorant man is a wicked man ; an ignorant priest is a wicked priest , an ignorant people a sinnefull people . t is plaine by this very chapter . [ there is no truth , nor mercy nor knowledge of god in the land ] saith the prophet , ver . 1. what followes thence , why this [ by swearing and lying , and killing , and stealing and c●mmitting adultery they breake out and blood toucheth blood , vers . 2. againe , [ israell doth not know , my peopled th not consider , ] saith the prophet isaiah . chapt. 1. v. 3. what of that they might yet be devout , and holy might they not ? no : read the complaint that followes therevpon , ver . 3. [ ah sinnefull nation , a people laden with iniquitie , a seed of evill doers , children that are corrupters , they haue forsaken the lord , they haue provoked the holy one of israel , they are gone away backward ) see the fruits of ignorance whereby men become apostates from god , wicked in themselues , & corrupters of others : for so it is , they that know no good themselues haue yet knowledge enough to teach another to doe evill ▪ nor can this bee otherwise : for as much as where the heart is evill the life wil be wicked . now an ignorant person is devoide of grace . so saith the apostle touching the gentiles , that they were [ strangers from the life of god through the ignorance that was in them , because of the blindnesse of their harts , eph. 4. ●8 . ) that is , they were destitute of all sauing and quickning power of gods spirit , they had no grace , no faith , no feare ; no loue , no true affection to god or any spirituall goodnes ; they had neither care nor desire of that they knew not : whence ver . 19. followes immediatly their lewd liues in that [ being without sense ( of goodnes ) they gaue themselues vnto wantonnesse , to worke all vncleannes even with greedines . ] for what will not a gracelesse ignorant man doe , who knowes not , but he may doe any thing ? he is blinde and cannot choose but stumble at every blocke , dash himselfe against every post , tumble into every ditch : he is a ship without a master that runnes at adventure with any winde , vpon any rocke or shelfe . it is christs comparison , ioh. 12. 35. [ he that walketh , in the darke knoweth not whether he goeth ] and so is an ignorant man , he travels in the night : hee cannot see his way before him , he misseth at every turning , hee must leape hedge and ditch , and yet stil the farther he goeth , the more he wanders . no good worke he takes in hand but hee failes strangely in the performance , in everie course of his life hee goeth astraie through his great folly , and before he is aware runnes vpon a thousand snares and temptations , the divel hath set for to take him . you see then ignorance is an occasion of manie sinnes : but in particular let me giue you warning of two speciall faults that ignorant men vsually runne into . 1 inconstancie in religion whether it be in opinion or practise , for when men take vpon them the profession of religion believing ; and practising many things , but are not able to giue an account of their faith , nor tell any sound reason why , vpon what grounds , to what end they do such and such things : can it be expected , but that if these bee strongly sett vpon and put to it indeed , they will be drawne without much adoe to change their minds ? we knowe what the apostle speaks of those silly women , who were alwayes learning , and yet neuer came to the knowledge of the truth : they were the fittest to become a prey vnto false teachers and deceavers ▪ who creeping into their houses & hearts , by cunning insinuations deluded them , and led them captiue to any erroneous opinion or practise . 2. tim. 3. 6. 7. among vs , my brethren , in these times wee haue to blame men as well as women for this fault . the intolerable ignorance of most is sufficient witnesse to all the worlde , that there are not a few whose religion is yet to choose , and for ought they knowe to the contrary , another may be as good as that which they professe for the present , they be protestants in shew , but they knowe as little what belongs to true religion as they doe of popery : they bee no more able to distinguish betweene true religion and false , then an infant betweene the right hand and the left . and therefore if at any time a priest , or iesuit , or other cunning papist set vpon them , they are straight way puzzled and staggered : they haue nothing to answere in defence of their religion , but you shall see them presently fetch 't ouer with fine words , and halfe perswaded to be of another opinion : yea did not ciuill respects & temporall incōveniences beate them off from poperie more thē the knowledge or hatred of such errors as papists maintaine , there is nothing could keepe them in that case from revolting vnto their side . it is a needfull point , my brethren , to be thought on by vs , & that seriously , especially in these evill daies , wherin satan and his complices doe on all hands assault the church of god , seeking to swallow her vp . our brethren abroad are in sore affliction , yet they forsake not their god , le ts pitty them , and pray for them , that they may continue faithfull even to the death , for our selues at home , god he knows we are as sinfull a people and haue deserued as sharp a triall as our neighbour : let vs pray still for the life and safetie of our king , the peace of our church , the welfare of our state , and let each one looke to his owne particular walking in the light , whilst we haue the light getting knowledg and wisedome , & faith , & zeale , that we may stād fast in the profession of gods true religiō , whatsoeuer danger may betide vs. this of the first fault of ignorāt men ▪ the second followes . 2 securitie or senslesnesse in regard of sinne or punishmēt an ignorant person knowes not what it is to sinne , and therefore dares commit it , hee apprehends not what punishments belonge to sinne , and therfore he makes no scruple of them : hee sees no danger before it comes : & so he feares it not : when punishment comes vpon him he knowes not why or from whome it comes , t is with him as with ephraim , hos. 7. 9. [ strangers haue devoured his strength and he knowes it not : yea gray haires are here & there vpon him , yet he knowes not ] many markes of gods anger are vpon him , yet he knowes & apprehends not by whome , or wherefore he is smitten . you shall haue many a man pine away in his estate , vnblest and vnthriuing in all his businesses crost with vngratious and disobedient children , vext with evill servants and vnfaithfull , troubled with an vnquiet & discontented familie , tormented with vniust suites in law , slandered in his good name by false reports raised of him , yea disquieted in his soule with griefes and feares : yet mark this man in all his vexations , & you see him sensible of nothing ; but present paines : he thinkes of nothing lesse then of gods hand and his owne sinne in all this : god smites him for his covetousnesse , vncleanesse , prophanesse , vnbeliefe , atheisme ; with the like notorious sinnes he liues in : but the ignorant wretch never considers of this , nor doth he any iot the more either turne to god that punisheth him , or from his sinnes for which he is punished : he toiles & moiles , rides and runnes vp and downe , tries now this way , then that , entreates one , bribes another , after all complaints of his hard fortune and ill successe in all his affaires . and yet see in the middle of all this trouble he sinnes as much as euer he did , he sweares , he drinkes , and consens his neighbour as much as euer , he is as irreligeous as he was before , not any dutie of religion performed by himselfe or with his familie more then at another time ? no ; he keeps his old wont & ventures on still in his evill courses , hoping that times may change & matters amend one day . if he can but make any shift to escape the present smart ; that is all that he lookes after . thus is the condition of many soules , who doe evill , and are plagued yet doe evill still : because they be besotted , & haue not the wisedome to see their sinne , or feare their punishment . thus much of the first effect of ignorance viz sinne , the second followes . 2. punishment : [ my people perish ] which is partly in this life , partly in that which is to come . in this life god often plagues them , and puts them to shame . this was one cause of the captiuitie of the iewes as it is esay . 5. 13. [ therefore my people is gone into captiuiy , because they had no knowledge ] they seldome escape here : but hereafter they are sure to smart for it . ignorance is the highway to hell : and ignorant men , though they cannot choose but wander , yet they cannot goe so farre wide as to misse hell . it is the apostles sentence 2. thess. 1. 8. christ shall shew himselfe [ in flaming fire , rendring vengeance vnto them who doe not know god ▪ &c. ] god will be strange to them in that day , who are now strangers vnto him . he will not know them then , who will none of his acquaintance now : they say to him , depart from vs we will not know thee , he shall then say to them , depart frō me , i know you not , they that know not gods waies , shall never enter into his rest , they liue and die without his feare & out of his fauour . those that are blind will certainly fall into the ditch , as it is math. 15. 14. except god doe in time open their eies , to see the danger and preuent it . these things thus explained , before we come to make application of the point ; it will not be amisse in our passage , to touch briefly vpon two questions needfull to be resolved . the first is . 1 whether ignorance of a mans dutie , doe in any sort excuse his not doing of it ? to this i answere in briefe : ignorance in those things we are bound to know doth not excuse a fault committed by reason of it . the reason is manifest , because one sinne cannot excuse another . now in this case it is first a sinne not to know our duty , because we were bound to know it : and then it is a sinne not to doe our duty , because we also ought to haue done it . and though wee are so farre from being excused , that we are in a double fault , and deserue double blame , for being ignorant & disobedient ; neverthelesse this must be observed ; that a sinne committed through simple ignorance is not so great a fault as that which is committed through wilfull ignorance or against knowledge . he that sinnes against his knowledge is a notorious and presumptuous offender and deserues severest punishment according to that of christ. luk. 12. 47. [ that servant that knew his masters will and prepared not himselfe neither did according to his will , shall be beaten with many stripes ] and also that of s. iames c. 4. 16. 17. [ to him that knoweth how to doe well , and doth it not , to him it is sinne ] with a witnesse , a great sinne greatly to be punished . againe he that sinnes out of willfull ignorance , because carelesly and stubbornly he neglects & contemnes all meanes of knowledg that are afforded him , this mans fault is not a iot lessened but aggrauated by his ignorance , nor , hath he any excuse in the world for his ill doing , who might if it had pleased him haue knowē the way how to haue done better . but now he that sinnes out of simple ignorāce , where there is no froward , scornefull , careles neglect of meanes of knowledg , this mans sinne is somewhat lesse then the others , yet t is a sinne still . this is manifest by that of our saviour luke . 12. 48. [ he that knew it not , yet did commit things worthy of stripes , he shall be beaten with few stripes ] he shall be beaten though he did it out of pure ignorance , yet but with few stripes , & that because he did it ignorantly . soe paul some what excuseth his pesecution of the church , because 't was done out of an ignorāt zeale : but yet foral that he accoūts of himselfe as he was , even at that time a very great sinner . ( i was saith he a blasphemer , and a persecutor , and an oppressor : but i was receiued to mercie because i did it ignorātly through vnbeliefe ) 1. tim. 13. and in like sort doth the apostle peter somewhat qualifie that great sinne of crucifying christ the lord of life : wherevnto the commō people and many of the rulers ignorantly consented , being misled and ill advised by the priests , pharisees , & other malitious enemies of christ. [ and now , brethren , i know that through ignorance yee did it , as did also your gouernours ] saith peter to the iewes . acts. 3. 17. soe much also our saviour implies in that speech of his to the pharises , who proudly arrogated to themselues all knowledg ( if yee were blind yee should not haue sinne ) had they indeed been simple and ignorant , their sinne in persecuting christ , & opposing the gospell , had been much lesse hainous . ( but now yee say , we see , therefore your sinne remaineth ) vnexcusable , vnpardonable whilst against their knowledge , they malitiously despise and his doctrine . iohn . 9. 41. this of the first question ; the opening whereof confutes the sillinesse of many ignorant mē who think verily because they haue no knowledg , that god will hold them excused for their good meaning sake . the second question is . 2 what measure of holy knowledg is required of each one ? for answere herevnto , you must put a difference between mens abilities , and gifts of nature or grace : & also between mens callings and diverse imployments . for the first , al men are not alike qualified with inward abilities ; there is not the same fastnesse of memorie , quicknesse of apprehension , soundnesse of iudgmēt in one , that is in another , nor haue all the like benefit of outward helps in their education , for the perfecting of such good parts , as nature hath lent thē . now god deales equally , where he bestows much there he looks for much againe ; where he giues little , there he requires but little . he that naturally is slow of witt , dull of conceipte , short of memorie , weake in iudgment , such a one would bee pittied and louingly helped forward so farre in knowledg as his weaknesse will giue leaue . and men shall doe ill to lay heauie burdens on those , to whome god hath giuen but weake shoulders to beare them . but when men can shew witt enough in other matters , and haue all abilities of minde to serue their turne in inferior imployments , to apprehend , discourse , plott and contrriue matters as they list , and yet the same men , be dunses in all religious knowledge , they are inexcu●able , and must answere for their vnthankfulnesse , & misimployment of that talent , he hath giuen vnto them . thus there is a difference in regard of mens abilities : there is also a difference in respect of mens diverse callings . god doth not require the same measure of honour or knowledg of a lay man , which he doth of a minister , of a plaine man , & of a scholler , of a privat person ▪ and of a publike gouernour . here the rule is that god requires of every one so much knowledge , that he may know how in his place to carrie himselfe in all wisedome and vnblameablenesse . he may not come short , nor yet goe beyond his bounds , but duly considering what belonges to his place , he must studie to be throughly informed thereof , moreouer this must be obserued in generall touching all men , of whatsoever calling or gift : that no man can attaine to any such degree of knowledge , that he should therewith rest himselfe cōtented , & seeke no farther ; the wisest know but in part , & they may know more perfection is to be sought for , but it wil neuer be had in this life , & therefore mē must be stil striuing in the knowledg of god : schollers must studie still , ministers preach , people must heare still , all must grow richer in this treasure of spirituall wisedome . in a word no man must cease learning , till god giue ouer teaching . and know this that the man , who bewailes his ignorance , & daily searches after knowledge , in the vse of good meanes , he shall gaine this advantage , first the little knowledg which he hath shall doe him much good , & then in due time , his stock shall encrease according to that promise [ to him that hath ( & vseth it well ) shall be giuen ( more ) & he shall haue abundance ] let thus much suffice to be spokē for the vnfolding of the nature of this sinne , come wee in the last place to make application of all vnto our owne vse . 1 the first vse shall be for reprehension of ignorant persons , whose fault is here declared to be great , and their condition miserable : which notwithstanding , there are in the world many patrons of this sin , who both in opinion and practise defend this sinne and approue it . i shall name vnto you two sorts of them . 1 papists , who make a direct profession of this shamefull sinne : with them the best way for a man to doe his duty is not to know it at all : and no devotion is comparable to that which is blind , nor any service like that which is beastly , and vnreasonable . let an ignorant catholike that canne reade never a letter , nor vnderstand scarce a fillable in the creede , lords prayer , ten commandements , or other part of his catechisme , let him yet hold fast by his ghostly fathers sleaue , doe as he bids him , come to church , and heare latine service , reade latine prayers , doe he knows not what , yea any thing the priest commands him , and then they 'le warrāt him cocksure , from falling into the ditch , be he neuer so blind . let paul finde fault with zeale without knowledge . rom. 10 ▪ 2. 3. t is no matter what he saith , the 'ile contradict him to his teeth , and tell vs as they teach their people , that ignorance is the best mother of true catholike devotion . in which impudencie some haue gone so farre of late daies , as to erect a new order of friers , whose very rule , & profession was ignorance of all things except christ , and the virgin mary . it is not possible that all things , should haue come to this passe amongst them , were there not knaverie in the businesse . but the truth is this , poperie is one great part of the kingdome of darknesse , and for the support hereof , it was needfull to shutte out the light , for feare of discovering their secret abominatiōs . if their deeds were good why doe they hate the light ? if their opinions were sound , why are they afraid of scripture ? 't is selfe guiltinesse breeds those feares and iealousies , and that atheisticall slander of gods word , that the scriptures are obscure , that the reading of the bible will make men hereticks . in short , the best construction we can make of their practises in this kinde is , that they mistrust poperie would downe , if people had but knowledge to see their villanies & errors : they see the credite of priests & fr●ers would downe , who now be the only admired oracles of knowledge among their ignorant people , & which is more , those slow bellies , and evill beasts , see 't would cost them much paines , and toile to bring their people to knowledge , after so long neglect of that course , wherefore they sit still , grow lazie and fat , whilst their people is well enough content to be vntaught , & so to perish in their ignorance , idolatry , and superstition . 2 protestants amongst whom we haue a number which are papists in their practises , what ever they be in their opinions . among vs many there be that haue left off to vnderstand and doe good as it is psal , 36. 3. men of ill liues , of ignorant minds , that out of carelesnesse or contempt profit not one iot , either in knowledg or obediēce of the gospel . this is a raigning sinne that spreads farre and wide ouer all quarters of the land , a killing sin that ●laies thousands of soules , which fall daily into the pit & snare , before they are aware that evill is toward them . 't is the grand factor for hell and that , wherin the divil hath ever laboured by deepest polices to keepe men from knowledge ; either that they might not haue the meanes , or not profit by thē , when they had them . what shall we say , my brethren , to the lamentable ignorāce amongst people : shall we excuse it ? 't is not possible . for i demand in the apostles wo●ds . rom. 10. 18. [ haue they not all heard the gospell ? noe doubt the sound thereof hath gone through all the land● , and the words thereof vnto the end of the earth ] all meanes of knowledg haue been plentiful amongst vs , preaching , catechizing , printing , and all these for a long time , sixtie yeares and vpwarde , so that one would thinke now all might know the lord from the greatest to the meanest : and if ever in any , now in our country mightbe fulfilled that of habakkuk c. 2. 14 ( the earth shall be filled with the knowledge of the glorie of the lord , as the waters couer the sea ) if in any particular place meanes haue beene scant , and the people haue had but little instructiō , ill may they thriue with their idlenes , by whose negligence gods people haue perished for lack of knowledg . and if any such heare mee , let them be entreated in the bowels of christ iesus , to haue more pittie and compassion on the poore soules , which goe astray , as sheepe which haue no sheepheard . but , my brethren , you must know , that this excuse will not serue the turne , neither if ministers wil not teach , we need not learne ; no ▪ if they will not , seeke where thou maist , and doe not thou throw away thy selfe , because another is careles of thy safety . but of all what excuse will they haue , who haue beene borne and bread vp in parishes that haue had preaching almost time out of mind . here one woulde thinke in regard of time & meanes , men might be teachers rather then learners : but 't is nothing so . here also shall you meete with hundreds that had need be taught their very a. b. c. in matters of religion : 't is no marvaile to see children or young mē ignorant , when you shall haue old men 50. 60. yea 80 years old , whose gray haires shew that they haue had time enough to learne more witt , yet in case to be set to schoole againe for their admirable simplcitie in the knowledg of religion . they 'le scorne to be questioned , but doe but get them in a good moode and talke with them about religion , aske them the meaning of the articles of faith , of the petitions in the lords prayer , or of other cōmon points in catechisme , and marke their answers , you shall see them so shuffle and fumble , speake halfe words , and halfe sentences , so hack and hew at it , that you may almost sweare they speake they know not what of matters out of their elemēt : though they be the wisest and craftiest headed men in a parish , take them in other matters ; yet in these things , you would thinke verily they were borne starke naturals and idiots : they will sometimes shape you such strange , absurd , and vnexpected answers to your questions that when a man cannot choose but pitty them , he hath much a doe to forbeare laughing at them . let me tell a story that i haue heard from a reverend man out of the pulpit , a place where none should dare to tell a lie ; of an old man aboue sixty , who liued and died in a parish , where there had beene preaching almost all his time , & for the greatest part twice on the lordes day , besides at extraordinarie times . this man was a constant hearer as any might be , & seemed forward in the loue of the word ; on his death bed being questioned by a minister , touching his faith and hope in god : you will wonder to heare what answere he made : being demanded , what he thought of god , he answeres that he was a good old man : & what of christ , that he was a towardly young youth : and of his soule , that it was a great bone in his bodie , & what should become of his soule after he was dead , that if he had done wel he should bee put into a pleasant greene meddow . these answeres astonished those that were present to thinke how it were possible , for a man of good vnderstanding , and one that in his daies , had heard by the least two or three thousand sermons , yet on his death bed in serious manner thus to deliuer his opinion in such maine points of religion , which infants and sucklings should not be ignorant of . but , my brethren , be assured this man is not alone , there be many hundreds in his case , who come to church and heare much , happily a hundred sermons and a halfe in a yeare : yet at yeares end , are as much the better for al , as the pillers of the church against which they leane , or the pewes wherein they sit . a matter greatly to be lamented , and sharpely reproued , that wise men , politicke men , graue men , great men , rich men , men that carrie the name of christians , should yet be such very children in all godly knowledg . wherefore in the next place let this be for exhortation . vse 2 1 to ministers , that they would be carefull to teach the people : if people perish for want of knowledge , shall ministers escape who are negligent in teaching ? be sure of it , both smart togither , they for their ignorance , these for their negligence : such ministers haue their doome in my text [ because thou hast reiected knowledge , i will also reiect thee . ] the people shal indeed perish in their sins , but their bloud &c : whose office it was to instruct , admonish , reproue , entreate , and by al meanes to turne the people from their evil waies . oh that such men would be pleased to consider , that the best service they can doe , the greatest honour they can attaine vnto , is to be faithfull labourers in gods vineyard ! what an honour and happinesse is it to a man , to be made a common blessing vnto all men round about him , to be eies to the blind , legs to the lame , a mouth to the dumbe , a staffe to the feeble , a physitian to the sick , a counsellour in hard cases , a watchmā in danger , a captaine in conflicts , so much and much more is a minister vnto his people , if he doe his duty as he ought . and vnworthy they are of that office , who scorne to take the paines that belongs to it , or thinke it an easie , or small matter to saue a soule from death . but happily i speake to them that heare me not : wherefore the next exhortation is . 2 to people , that they would take notice in themselues of this foule sinne to amend it . some men are ignorant of this like men in the dark , thinking themselues faire , because they see not their owne deformities ; come now then into the light ; looke on thy selfe , see what an ignorant wretch thou art , bewaile it , repent of it , amend it . be ashamed in your selues , of that which you are ashamed of , when any man takes notice of it , blush at your ignorance , and heare what the spirit of god saith to you , pro. ● . 22. ( how long ye simple ones will ye loue simplicitie &c. ) if a man cal you fooles and simple persons , you 'le be angry with him , now god calls you so , be angry with your selues , be ashamed of your selues that god should stil call you simple , scornful , foolish , because ignorant , disobedient men . say now in thine owne heart , how foolish , how brutish haue i beene ? how like a beast , nay how much worse thē a beast haue i liued ? the oxe knoweth his owner , the asse his masters crib , but i haue not knowne or considered ought ; surely i haue not in mee the vnderstanding of man : what folly and simplicitie is this in me , to know any thing , but what i should know , god and his goodnesse , my selfe and my dutie ? how many sermons haue i heard in vaine ? how often haue i discouraged my minister making him weepe and sigh in secret to see so little fruit of his ministerie . ignorant i was when he first came to the parish , & now after many yeares am ignorant still . i see young men yea little children can giue a better reason , yea answer more soundly to points of catechisme thē i can . think thus with thy selfe , and then grow into resolution to take a new course , begin to doe that which is never too late to be done , to know god , and which waies thou maist worship and obey him , resolue to take all opportunities , to spare as many houres as thou canst for the purchasing of this heavenly wisedome . and least that here also thou shouldst plead ignorance : that thou wouldst get knowledge if thou knewest which way , hearken a little to some directions . the meanes whereby knowledge will be gotten are these . 1 hearing the word of god preached : this is the chiefe meanes wherevnto you must giue all diligent heede , god hath appointed it for this end , to the instruction of the ignorant , and it goes accompanied with his speciall blessings to that purpose . wherefore sit not at home , lie not a bed , when thou shouldst be at church : come and come often , especially on the lords day , and in the weeke too when occasion serues ; spare an houre for a sermon as wel as two for a play , or a feast , idle chatting , or doing nothing . when thou comest to church , come with a mind to learne , set thy selfe in good earnest to heede the preacher , marke what doctrine he delivers , how he proues , how he applies it . keepe the point he speakes of in thy memorie as he goes along , and if thou be short witted , helpe thy selfe with thy pen ; gaze not , sleep not , talke not , thinke not of this and that businesse , fixe thy eies vpon the preacher , and thy thoughts vpon his words , and be sure so to carrie the matter that something may bee gotten by an houres discourse . but there is another thing to be thought on in the second place and that is . 2 meditation , a duty every way necessary after hearing : men thinke they haue done enough , if they sit out the sermon and hearken attentiuely whilst the preacher is in speaking : but as soone as the preacher hath done , they haue done too : they neither thinke , nor speake more of it , every man sortes himselfe with his friend and companion , and then in church or church-yard , or as they goe home , an hundred idle questions be asked and answered about this man , and that , this busines , and that , this bargaine , or that , but not a worde touching any thing they heard at church : so that by the time they come home , the soules of the aire haue picked vp all the seede , that laye scattered , and carelesly vncovered , the sermon is quite fled and gone from their minds . come to them and clappe them on the shoulders , and saie now for a wager where was the preachers text , what remember you of the points hee discoursed of ; they can tell you no more what hee saide , then the man in the moone . my brethren , i beseech you take notice of this fault , and thinke of it , as that maine cause , why there is soe much preaching and hearing , and yet people doe still remaine as ignorant , as wicked as euer . here 's the cause , the preacher doth his part , they wil not do theirs , they heare the sermon at church and there they leaue it , but never carrie home any thing to make it their owne by often meditating on it . wherfore remember henceforth that a sermon is but halfe heard , that is only heard from the preachers mouth . the greatest part is yet behinde to be performed by thy selfe at home . goe home then , thinke of it as thou art in the way , thinke of it when thou art in thine house : take time to recall things to minde , do it with thy familie , do it with thy selfe ; in thy closet , vpon thy bed , say such a sin was reproved to day , am i , haue i bene guiltie of it ? such a dutie was vrged vpon me , doe i practise it or no ? such a grace was commended vnto me , haue i such a grace ? such a rule was prescribed me , doe i follow it or not ? if men would be perswaded to make triall of this course , thus to digest what they heare , they should finde ( as others haue done ) a plentifull increase of sauing knowledge in a shorte time , whereas now they thriue not a iot , by their daily hearing many yeares together . 3. conference with those that are able to giue vs resolution in difficult cases : or with those that desire it from vs , a point wherein men are generally defectiue . obserue all the discourse of men when they meete together , not the hundred parte is touching religion : you shall haue a table sometimes furnished with as choice men as meates , men of learning , iudgment , and experience in all kinds , able much to benefit others that are present , by seasonable and fitting discourse . yet t is strange to see two or three howers eaten vp , and nothing spoken to any purpose , for which a man may say when he is gone , that he hath bene the better for their company . as for ordinarie meetings , 't is so that it is scarce good manners , to moue a question of divinitie , for feare of marring all the mirth , if you doe , you are like to answer your selfe to your owne question , they are presently mute as fishes , and haue not a word to say . a great dinn there was before and much chat : but such a question is like a stone hurld in among a companie of frogs , that make a fowle noise , but vpon the fall thereof they are straight as still as may be . this is a fault , but not the greatest in this kinde : we will not restraine conference to tables ; there be other places , that are happily more fit , the ministers house , the learned mans studie , hither people should resort to enquire and be resolued in points of knowledge , and practises that doe concerne them . but how long shall a minister sit in his studie , before any of his parish wil trouble him about any such matters . lawyers & phisitians are thronged with clients and patients at all houres , day and night , for aduise about matters of body and estate : but who knockes at the ministers doores calling for his helpe for their soules ; s r tell me how shall i vnderstand such a place of scripture , make me to conceiue such a point of diuinitie , advise me how shall i get such a grace , avoyde such a sinne ; such a temptation ; what were i best to doe in such a case of conscience . ministers i am sure complaine much of the backwardnesse of people in this point , not that they loue to be sought to , or look for a fee , but because they seeke their peoples good , and would gladly take all opportunities , to encrease knowledge in them , whose ignorance they cannot but pittie and commiserate . wherfore my brethren , learne a point of wisdome , to take notice of all doubts , and when in reading or hearing thou meetest with any thing thou vnderstā lest not , keepe it in minde till thou mayst haue a fit occasion to get a resolution . where ever thou commest be not ashamed to minister occasion of good discourses , that others may be the better for thee , and thou for them before yee part . 4 priuate reading of the scriptures , and other bookes tending to godly instructions . a course if duelie obserued that would bring a great deale of knowledge , especially in this our age , where the presse is as fruitfull in good bookes as the pulpit is of good sermons . no booke of scripture but you haue the exposition of some learned man vpon it , no point of divinity , but you shall finde it largely & plainly handled in some treatise or other . a great blessing to this age , if men would be wise to make vse of it , but the trueth is , men haue as little regard of printing as they haue of preaching . looke to the ordinarie sort of people ; they doe not reade scarce one chapter of the bible in a weeke , i may say in a yeare , so ignorant , that they can hardly finde the booke whence the preacher takes his text , or how to distinguish betweene apocrypha and canonicall scripture . how many are there of good sort & fashion that haue read much , and many great volumes , which yet cannot say at eighty years old , that in al their life they haue read ov●r the bible . a booke that is none of the biggest , but is of all the best . what can we pretend for this monstrous negligence ? canst thou not reade ? blame thy freinds and parents for the time thou wast a childe ; since that blame thy owne folly . any one may learne to reade , that hath wit to learne any thing . but thou hast no money to buy bookes : what ? hast thou mony to spend in a taverne , to play away at cardes & dice , to buy lace and needlesse superfluities of apparell , and hast thou not monie to buy a bible ; or any other good booke ? for shame say not so . but i haue no time to read ; for any thing else time enough , to doe nothing , to lie a bed till noone , to sit two or three houres at dinner or supper , to goe to such a friend and there spend halfe a day , to such a freind and there spend another , to doe any chare that comes in extraordinarily . away with those excuses ; 't is certaine , my brethren , there is no calling be it of never so much employment , but of twenty foure hours , they may if they list spare two at the least for religious imployments : yea more if they bee wise and thriftie of their time . but i cannot buy all bookes , nor read all ; nor would any man haue thee doe so : but buy some , read some , canst thou not tell which are best and most profitable ? then aske counsell of the skilfull , that are able to advise thee . but learning is a hard matter , and 't is not for plaine folke to vnderstand the bible . no ; is it not ? then god is too blame that hath written a word for the instruction of all , which yet none but schollers should vnderstand : but know this is nothing but an excuse for thy slothfulnes , learning is hard , because thou art vnwilling to learn : otherwise the spirit of god hath testified that knowledge is plaine , and easie to him that will vnderstand . and doe but trie , taking but that paines in the studie of religion , which thou doest in many needlesse imployments : and experience shall tell thee , that wisedome is to be found of all that doe seeke her . and yet my brethren because the well is deepe , and you may plead , that you haue not wherewith to draw : let mee tell you in the last place of one meanes more to get knowledge , which blesseth all the forenamed helpes , and that is . 5 prayers vnto god , that he would giue thee an vnderstanding heart , to know the mysteries of salvation , that he would open thine eies , to see the wonders of his law . that light which is in thee must come downe from the father of lights , and vnlesse still thou meane to sit in darknesse , thou must haue recourse vnto god , praying him that he would shine into thy hart to giue thee the light of the knowledge of the glory of god in the face of iesus christ. and remember this that he who seeks for the knowledge of matters of religion , by the strength of his owne wit and other naturall parts , without humble and faithfull supplications for gods assistance in this behalfe ; such a man is in danger to be misled into manie erroneous and hereticall opinions : for if in any thing , much more in the matters of religion is that most true : he that is a scholler vnto his owne reason , hath certainelie a foole to his master . wherefore we are to put on an humble and sober minde , intreating his direction , & submitting our reason to his wisedome . now my brethren doe these things and prosper , haue an eare open to heare the word , a heart readie to meditate on it , a tongue seasonablie to talke of it , an eie diligent to read it , and with all these ioine heartie praier , that thou maiest vnderstand it aright ; and then be thriving and succesfull in holie knowledge : though thy tallent be as yet but small ; yet follow this course , and after a verie little paines and patience , thou shalt see for certaine , that this traffique will returne thee ten for one , even a large increase of all spirituall knowledge . the gaine whereof shall bring much glorie , to that thy heavenlie master that set thee on worke , and to thee his good and faithfull servant , a bountifull rewarde for thy labour . finis . heb. 3. 12. 13. take heede least there be in any of you an evill heart of vnbeliefe , in departing from the living god , &c. the words containe in them a serious exhortation to perseverance in the profession of the gospell of christ. the occasion is from the comparison which the apostle makes betweene moses and christ , and betweene the church of the iewes , and of the gentiles vnder christ ; moses and christ agreeing , in that both are faithfull to him that appointed them in the ex●cution of their office : but they differ , in that moses is but a seruant in the house of god , christ is the sonne , moses gouerned as a delegated officer , christ rules as a soueraigne lord of the church , the house which himselfe hath built , hauing purchased it with his blood , rear'd it vp with his spirit , preseruing it by his power , therefore he is justly lord of it as of his owne , and so he hath the preheminence aboue moses . the church vnder moses and vnder christ , what ever difference there be in other matters , yet in this they are in one , and the same condition , that as there reverence was required vnto moses , so now obedience is required vnto christ. it was to no purpose for the iewes to plead they were moses disciples , the peculiar people of god , chosen of him , graced by him with so many favours , if yet in the meane time they hardened their heartes , and would not heare gods voice ; but provoked him by their idolatries , murmurings , & other disobediences , tempted him through infidelitie , and despised his word , and marveilous wonders wrought among them . in this case no priuiledge coulde helpe them , they shall surelie smart for their disobedience , and if god may bee believed vpon his oath they haue displeased him so much , that they shal never enter into his rest . the verie same thing the apostle applies vnto christians , they are the church of christ , members of the bodie of christ , partakers of his benefits , and graces , but it is vpon this condition that they shew themselues faithfull in the obedience of the gospell of christ , [ his house we are ( saith the apostle , ver . 6. ) if we hold fast the confidence of reioycing of the hope firme vnto the end ] perseverance and faithfulnesse is that which makes men true members of the church of christ , whether iewish , or christian : if the iewes be vnbelieving and rebellious , they come shorte of the land of canaan in the type and substance too ; if the christians be like them in their sin , their punishment is the same , & they are excluded also from the heavenly rest of the people of god. wherefore the apostle in the next chapter presseth this exhortation vehemently . that these hebrews to whom hee writes should carefullie looke to themselues , that they were not as their fathers of old , vnfaithfull and disobedient in their profession thereof , least they become also like to their fathers deprived of all benefit from promise in christ. take heede therefore brethren ( saith he ) that there be not , &c. this is the occasion . the parts of the words are two . 1 an admonition , to take heede of apostasie , or backesliding from religion , which is here described . 1. by ' its nature , it is a departing from the living god , the fountaine of all goodnesse . 2. by ' its cause , that is , an evill heart of vnbeliefe , a wicked minde that beleeues not gods word . this admonition is directed in common to all the hebrewes that professed , the faith , because among a multitude , many are hypocrites , and those that are sound hearted had neede to be put in minde , and admonished of their frailtie . wherefore the apostle saith , take heede least there be in any of you an evill heart , &c. 2 a remedie , to prevent apostasie , that is expressed , ver . 13. viz. mutuall exhortation to constancie in godlinesse . [ but exhort one another ] ministers the people , and the people him , and themselues mutually . this duetie is amplified . 1. by the properties : it must be frequent , dayly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even everie daie , vpon all set occasions , it must be constant , holding on till the end of this life , [ while it is called to day ] i. e. so long as grace is offered and danger to be feared , which is , till our liues be at an end , so long are often exhortations needfull to vphold men in their constancie in religion . 2. vrged from the danger that comes by the neglect of it , that is hardnesse of heart , [ least any of you be hardened , ] the cause whereof is the beguiling nature of sinne [ through the deceitfulnesse of sinne ] which by degrees steales away the heart from god , and settles it in the obstinate practise of impietie . doct. you haue the words and the plaine meaning : i come to some instructions for our practise ; the first is this . that , infidelity is the cause of apostasie from religion . infidelitie is that which keepes men from entring into the church of god , and it is that which throwes them out againe when they are entred . the iewes to whom the apostle writes , some of them had resisted the gospell , and put it from them by vnbeliefe , others had embraced it , whom the apostle here calls brethren , and before , ver . 1. holy brethren partakers of the heavenly calling in charitie , so stiling them , who in visible profession had received and followed the doctrine of the gospell . these the apostle exhorts to sinceritie and faithfulnesse , warning them to take heede , that there be not a canker at the roote , that would in time destroy the whole tree with his fruits , namelie , an vnbelieving heart that woulde in time destroy the whole tree with his fruits , that would in time make them apostataes from the religion of christ , which for the present they professed . the doctrine then is plainely afforded by the text ; wee shall endeavour to make it plaine vnto you , 1. by expounding the tearmes of it . 2. by shewing the reason why one followes of another . 1 by apostasie [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] for the worde is meant a departing or going away from that which we formerly stood to , and followed : for the matter , we vnderstand hereby in short , the forsaking of true religion in the doctrine of it , or in the practise : for it must be noted that men become backsliders from religion two waies . 1 by leaving the trueth of doctrine and giving heede to lies , contrarie to what is revealed in the word : when men fall into atheisme , and make a jest of religion : or runne to iudaisme from the gospell to the law ; a point , wherein the hebrewes were apt to be seduced by false teachers zealous of the law , or when men slip into any heresie overthrowing the faith , or those that cannot rellish the water of life , but drinke deepe of the wine of fornication the impoysoned doctrine of antichrist , such forsake the fellowship of the saints , goe from god and his church , leape out of the arke into perdition . 2 by leaving the practise of religion , and godlines , when men professe their assent vnto the trueth of the articles of faith , and so retaine the forme of godlinesse , but denie the power of it , being disobedient and wicked in their liues , when men keepe their faith and haue lost their conscience ; they could sometimes haue saide and haue done too , but now they can talke , heare & study about religion : but while their eares , tongues , and braines are busied , their hearts and their hands are idle . both these are apostates from god equally & alike , there is not the dust of the ballance to boot betweene the worth of a true belieuer , and a false belieuer if both be wicked liuers . an honest infidell will hold weight with a wicked christian. and a sober papist is as good as a drunken protestant ; nay better , inasmuch as it is better to glorifie god what way soeuer though in a false faith , then to dishonour his holy name wherewith we are called by an vnholy conversation , yea so foule a corruption of so holy a profession must needs much more shame his life , making it ten times more odious to others and damnable in it selfe . wherefore heresie in opinions and wickednesse in practise , both fall vnder this tearme of apostasie from religion . and as he hath no religion at all that denieth the verity of divine doctrine , so , he hath no religion to any purpose that holds the truth , but denieth obedience to it . for what saith s t iames [ if any among you seemeth to be religious and bridleth not his tongue , but deceiveth his owne heart this mans religion is in vaine . iam. 1. 26. ] hee reades vs a lesson in the next words , which men in his time , and likewise now will hardly learne , viz. that true religion stands in the practise of a holy life , as well as profession of divine trueths [ pure religion and vndefiled before god and the father is this , to visite the fatherlesse & widdow in their afflictions , and to keepe himselfe vnspotted of the world ver . 27. ] wherfore they are apostates from religion that relinquish either the doctrine or the practise of religion . this of the first tearme , in the next place by infidelity or vnbeliefe , we meane a withdrawing of our hearts from resting wholly vpon the trueth of gods worde ; nowe in the worde two thinges are proposed vnto vs to bee belieued . 1 all manner of doctrines or articles of religion to bee firmely believed and mainetained , against all heresies and false doctrines . 2 all sorts of commandements , threatnings , and promises tending to the direction of our practise , which we are to belieue and embrace against all counsels , terrors , or allurementes whatsoever , tending to draw vs from obedience in our liues . both these are the obiects of true faith whereby men yeeld assent vnto all doctrines , commandements , threatnings , promises of god , not only as true and good in themselues , but as better and truer then any thing in the world that can be set against them , whence in all perswasion vnto errour , in al temptation vnto vice , true faith resting it selfe on the word of god winnes the victorie , and overcomes the world : but where this is wanting , an easie way is left to all heresies , and impietie , &c. thus for the explication of the tearmes of this proposition : let vs see 2 the connexion of them together , how apostasie springs from infidelity : the reason is , because there is no other grace , that hath the proper office and power , to vphold a man in the constant embracing of all holy dueties , and constant practise of all good workes , but only faith ; and therefore where that is not , men must needes fall away from both . that such is the force and vse of true faith , you shall see by considering the obiects of it . 1 all divine trueths to be held and professed in matter of religion , which are aboue our naturall and corrupt reason ; and therefore vnlesse our vnderstanding bee by a true faith captivated vnto the obedience of christ , that we can resigne vp our owne wits to be ruled by gods wisedome , and rest our selues only vpon the true word of god , it is not possible , that ever we should finde sure footing , where , and in what certaine trueth to rest our selues , but shall alwaies bee as those children spoken of , ephes. 4. 14. of weake and vnsetled mindes , easily perswaded to belieue any thing , being like small barkes without sufficient balance , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tossed vp and downe vpon the waues like a feather , and driven this way and that way with every winde of false doctrine , raised vp by our owne foolish fancies , or by the device and craftinesse of men lying in wait to delude vs. 2 all commaundements of god touching our holy practises , together with all the threatnings , if we doe not obey , and promises if we doe . now these things are partly contrary to our corrupt nature and vile affections , which cannot subiect themselues to gods law , partly they are beyond the reach and desire of our sensual and worldly minds which see no great matter to be loved and feared , in whatsoever god threatneth or promiseth . gods law is holy but we are not so , gods promises are spirituall , but we are carnall , led by sensuality , placing our affections on things that are in present view , and therefore naturally everie man from the wombe is adverse , and backeward from doing that which god commandeth , or believing what he promiseth or threatneth . now then what can vphold a man in his obedience to gods law , and dependance vpon gods promises ? it is only a true faith , which apprehending truely the authority and high soveraignety which god hath in commanding vs , and together therewith beholding the excellent holynesse and goodnesse of his commandements , makes the heart stoope vnto obedience , be it neuer so irkesome vnto it selfe . againe when faith apprehendes the immutablenesse of god in his word , when it seeth the pretiousnesse of the promises of mercie with their certainety , when it seeth the terriblenesse of its threates togither with the vnavoideable accomplishment of them vpon obstinate men . here nowe the heart rests it selfe as on an anchor sure and stedfast : it is filled with a constant feare to offend , because it knowes punishment is not to be escaped , it is filled with continuall ioye in its obedience , because it abides assured of the rewarde . but where this support of faith is wanting , all obedience presently falls to pieces , then if god command or forbid vs any thing , we beginne to take advise whether it be good to obey yea , or no , we fall to aske councell of sathan , of our selues , of other men as bad as our selues . if they say no , there is our resolution too , god must looke him out other servants ; we are not for his turne . if sathan tempt vs strongly , if our affections rage when they are crossed , if men frowne or fawne vpon vs , we are quickely turned out of the way , and our purposes of obedience , are all dasht in a moment . let god and his ministers threaten never so much , we then thinke within our selues that threatned men liue longest , & such angrie words breake no bones , let god promise neuer so faire , we can beginne to smile secretly in our hearts , and thinke they are but faire words , that make none but fooles faine . indeede if the worlde threaten or promise , wee thinke there is something in an arme of flesh that may doe vs hurt or good ; but when faith is fled certaine close atheisticall imaginations beginne to fasten vpon the minde concerning god and religion , as if religion were but a pretty politicke complement , & that god is one who will doe neither good nor evill , and that we haue no great cause to feare or trust him . we see then my brethren , how plaine a downfall there is from infidelity to apostasie , from god and all goodnes : when men want faith by the light whereof their blinde reason might be guided , by the power whereof their disordered hearts might bee kept in compasse , they straight runne madly into all wicked opinions and mischievous practises . most true is that of saint iames , chap. 1. ver . 8. [ a double minded man is vnstable in all his waies . ] a double minded man , that is , an vnbelieving person , whose faith and opinion stands vpon tearmes of indifferencie & probabilitie , hee is in vtramque partem on both sides , or betweene both , in neither ; his opinions in matters of religion are variable according to seasons and occasions , he holds much of his religion by the copie of m●ns countenances , much of it by permission of his lusts with manifold reservations and provisoes , that it shal bee lawfull for him in such and such cases to doe or belieue otherwise then for the present hee doth , when men are thus of double mindes who resolue vpon both sides , and so resolue vpon neither ; who cast about in their thoughts and say , i belieue this but it may be 't is otherwise , i doe this , but what if i do it not ; what if i do the contrary : when mens mindes looke thus a squint on two thinges at once they must needes bee vnstable in their waies : if saving faith in the trueth of god doe not establish the heart in a full relyance vpon god only , it is impossible but that a man should be of a wauering and moueable temper , vnstable in his opinions , vnsetled in his practises ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) like a man that standes vpon one legge , easily overturned , like a bowle on a smooth table , that 's pushed aside with the least touch of a finger ; whereas the true believer founded and stablished in the faith is one of those living stones , which s t peter speaketh of , 1. pet. 2. 5. which are squared and surely placed vpon the foundation , therevpon resting vnmoueable . thus much for the opening of this point sufficiently for our vse , as that which needs practise more then proofe . the vses i shall commende vnto you shal be no other then those which are made already to our hand in the text . vse 1 the first vse shal be for exhortation , that we be now admonished of this matter : what the apostle speakes to these hebrewes , the same i say vnto you , beloved , take he●d brethren lest there be in any of you an evill heart of vnbeliefe , in departing from the living god. be well advised , looke well about you , it is a matter of greatest moment , herevpon depends your constancie in religion , and vpon that dependes your happynesse in heaven . my trust is this exhortation will not be sleighted by you , if you will a little consider seriously of these motiues , that may stirre you vp to this diligent caution . i will name but two things , which the apostle also in this place giues vs notice of . 1 the easinesse to fall into this evill of vnbeliefe and apostasie : the apostle in this and the next chapter is very vehement , in admonishing the hebrews of this danger . and good reason , seeing it is a matter not easily heeded without good forewarning . wee easilie deceiue our selues in this matter through the wickednesse and guile of our owne hearts , many times vainely imagining our hearts to be good and faithfull , when indeede they be evill hearts of vnbeliefe . this is a peece of cunning which they are not to learne : viz. to beguile vs with counterfeit graces insteede of currant . but that which deceiues men chiefly in this businesse , is this ; that because we liue in one common societie of the church , therefore wee dreame of a communitie of faith and salvation . what meane else those carelesse thoughts and speeches of many ? i thanke god i haue a strong faith and haue had ever ; i am a christian , a protestant baptized , and bred vp in the true faith of christ iesus , i frequent good exercises , i liue as most men doe , &c : whence they thinke this is sufficient , and that now there is no danger of miscarrying . men take vp their religion as they doe fashions , what most men haue they must haue also ; most men speake well of religion , great men countenance it , a religious king loues & defends it , and it is the fashion to be a protestant , and therefore they will be so , lest they be singular : as vertues be not disliked when they grow common ( which is seldome ) men will seeme at least to loue them . my brethren , wee abhorr popery , and yet can be content to doe as papists doe ; viz : to take vp our religion vpon trust . if it be not so , whence then is the ignorance , the vngodlinesse of so many in our churches ; multitudes there be of men , who knowe not but that another religion may be as good as that which they professe , and for ought themselues or any body else can tell , be as ready to leaue as to keepe what they haue . our adversaryes see this , and stick not to triumph at this our weaknesse , that wee may haue churches full of people , but empty of sound protestants : they will tell vs in their bookes , that a great part that are on our sides , haue no other motiues to hold them here , but only because they haue bin so borne and b●edd , and receiued their religion as they do their inheritance , by descent and custome of the country ; men whom decrees of parliament and feare of lawes keepe with vs rather then any certaine knowledge of the truth of our religion by the scripture . it is a shame that wee are not able to confute such shamefull imputations . to say it is worse , with our adversaries , whose chiefe policy to keepe simple soules within the pale of their church is ignorance , and feare of the inquisition , this may stop their mouthes , but it helps not vs , we may see and pitty the miserable estate of most , who if they be examined by a minister touching their faith , will make him blush and blesse himselfe to see their ignorance ; but if such fall into the hand of a priest or iesuite to try them a litle , they will soone streine at their religion . is it not strange that they should be men that professe it , and that forwardly too sometimes , who yet are not able to maintaine i● ? how soone thinke you will such blasts as these be shaken , with every blast and torne vp out of our church , when they haue taken no deeper roote in the faith ; especially if temporall respects should meete together with sophisticall arguments , and turne them aside from the puritie of the gospell . but these are not all that deceiue themselues : not onely ignorant persons , but those that haue knowledge and liue vngodly , runne into the same errors , and danger , men that are lyars , swearers , adulterers , oppressors , voluptuous persons , yea scoffers at true piety will be accounted men that loue religion , and such as will stand to defend it if neede be . but they are not aware that there is in them an evill heart that wil deceiue them : may we thinke that such men whose end is to liue loosely will much deliberate in what religion to doe it ? vn lesse they thinke the name of a protestant will be enough to saue a libertine , what availes it whether they beleiue well or ill , when they are resolued to liue wickedly . such ignorant and vitious persons as these ( and these take vp a great parte of our companyes ) such as these they be that ●unne vpon religion at all adventures taking that which is next before thē , never labouring after that faith & knowledg which should be able to endure the tryall . so easy a matter is it for mē that liue in a true church to fall into the errors of the iewes luk 3. 8. ( wee haue abraham to our father ) and therefore we must needs doe well , and god must even doe miracles , and make men of stones if any be saued but they ; so now wee liue in a reformed church , purged with doctrine and discipline , blest with religious princes , with faithfull ministers , with peace in the dayes of others troubles , and with miraculous deliverances : and be these priviledges enough to winne our loue to religion , and our constancy in the defending of it ? ye● truly they be , if well vsed , and let them perish for euer that would seeke to rob vs of so great blessings by any malitious forces or crafts . but my brethren , externall priviledges must not deceiue vs , wee must looke euery one to himselfe that we be not vnreformed persons in a reformed church , ignorant in so great light of doctrine , disordered vnder goodnes of discipline , men disobedient to prince and priest , luxurious in our peace , secure and vnthankfull after our deliuerances . if wee be so , all is not well with vs , whatsoeuer we may boast and imagine : there is a roote of bitternesse within our vnbeleiuing hearts , which in time will spring vp into the gall and wormewood of apostasy from god and his gospell . this is the first motiue . the 2 motiue to make vs heedfull , is the great evill and danger of apostasy and infidelity . an vnbeleiuing heart is an evill heart , a sinfull and wicked heart , a heart vnteachable and vntractable , the word works not on it , mercy cannot perswade it , judgements cannot breake it , all meanes of favour are in vaine applyed to make it yeeld : as we haue a sufficient example of the iewes alleadged in this chapter , with whom gods word , and great works prevayled nothing , because of their vnbeleife . thus it is evill in it selfe , it is evill also in its effects , because it breeds a forsaking of god , the very worst of all evills in the world which the apost●e amplifies calling it apostasy , a departing frō the living god. this attribute compriseth all the rest , & more to vs thē all the rest , not only what god is in himselfe , but what he is vnto the creatures , namely the author of their life & being , & so the fountain of their happynesse and welfare . he therefore that forsakes god , leaues the wellspring of liuing waters to drinke puddle out of a broken cisterne , he leaues the sunne to warme himselfe at a candle , and departs from life , to goe into death : god is truth and light , and they that goe from him runne into darkenesse and error , in him only is peace and happinesse , without him there 's nothing but woe and misery : [ they forsake their owne mercy , that trust in lying vanities ] ionah . 3. 8. being taught by his owne experience ; he that flyes away from gods presence to goe to tharsis , thinking there to be in safety he shal be deceiued in his expectation , the windes will not blow fauorably vpon such a runagate , the seas will not brooke the shippe that beares him , safety he finds none , but whē we least looked for it in the belly of a fish , and that neither vntil he had returned vnto god , whom he had forsaken , by prayer and promise of obedience . men and angels and all creatures are but lying vanityes deceiuing the hope of them that seeke vnto them for helpe , when their ayde is only sought after and god forsaken , they then leade vs into sinne and misery , and there leaue vs. wherefore miserable is the case of apostates , who turne their backes to religion and sanctity of life , in as much as these things cannot be left , but god must be forsaken too . there is indeede an imagination amongst them , that god will be a friend vnto them in all religions , and in all practises whatsoeuer . but this is but a turkish dreame ; no , he that departs from faith and obedience , departs also from the liuing god. and whosoeuer so forsakes god , let him also be sure god will forsake him , then which no greater miserie can betide a creature . you see , beloued , what iust cause we haue to enforce this exhortation vpon our selues . take heede &c. it is easie yet most dangerous to be deceiued herein , wherefore now bethinke your selues , try your hearts in an vnpartiall examination of them , whether they be sound in the faith yea , or no ; now that yee may not wander in this search , fasten your meditations vpon these two particulars . 1. looke to thy knowledge , see vpon what grounds thy faith in god and profession in religion is built . stands thy faith in the wisedome of men , & beleiuest thou because of their saying ? is it founded vpon the custome of the countrie , & of thine owne education , vpon the authoritie of lawes and good liking of men that establish and maintaine the religion thou professest : if this be the ground worke of thy faith , thou buildest vpon the sand . hast thou no sound knowledge of religion thy selfe ? art thou vnable to iustifie thy faith by the scriptures ? is not thy conscience convinced by sure proofe that the religion which thou professest is the very truth of god ? if so , know then for a certaine that there is an euill heart within thee , that will betray thee to apostasie in the time of trouble . shall a man thinke thou wilt stand to that which thou knowest not throughly : when arguments , threatnings , persuasions , and faire promises shall assault thee ? will such sleight imaginations as these endure the stake when all that thou canst say for thy selfe is , i thinke so , men say so , i haue beene taught so , by such and such ministers , other men are of that opinion , i neuer heard to the contrarie ? and wil such slender , and ill grounded conceites as these in matter of religion vphold thy heart in a constant resolution to stand for the maintenance of the faith ? will these arme thee with courage against the point of the sword , the heate of the fire , the teeth of the beast , the force of torments , losse of friends , of country , of life for christs sake ? be assured that if thy religion rest vpon such propps as these , that it will fall vpon the dust , when peace , credit , and other temporall respects which are now the maine vndersetters of it , shal be remoued , and the whole weight of it shall leane vpon such a broken reede . 2 looke to thy practice , whereby thou shalt best discover what thy heart is . is the practice of thy religion entire , faire , vniuersal , equally respecting all the commandements , so that thou studiest to thy power to walke before god in vprightnesse , and to please him in all things ? art thou the same man in priuate , that thou art in publike , in thy closet and in thy parlour , in the church , and in the market , in thy life and in the pulpit ? is thy carriage even and smooth , doe thy holines towards god , thy righteousnesse towards men , thy sobrietie towards thy selfe keepe pace together , & goe hand in hand ? art thou a faithfull minister , a iust magistrate , an honest tradesman as well as thou pretendest to be a christian ? if thou canst say yea , & that truly , there 's hope of such a one , that what ever may befall him , he will not start back nor deale vnfaithfully in the covenant he hath made with god , but that his faithfulnesse and vprightnesse shal preserue him from backsliding . but , beloued , if ye serue god with reservations and secret dispensations , picking and choosing according as it fits your owne humonrs , doing this thing , disobeying that ; if ye trust god in some promises , mistrust him in others , feare him in some threatnings , despise him in others , then know , all is not well within ; for there is within an evill heart of vnbeleife , and religion will gaine but litle credit , by your cōstācie in the professing of it . he that shuffles and cutts and choakes his conscience by shifts of wit , stifles in him the good motions of grace , nourisheth in him some wicked affection or other , and liues in the practice of some secret abomination : he that can stumble at a straw , and leape ouer a block , straine at a ceremony and neglect the substance of righteousnesse , and iudgment , and the feare of god , he that is forward in such maters as gaine applause , making the shew of his religion his reputation , but in the meane time where there 's no notice taken of him , he liues loosely , intemperatly , and vnconscionably : let not such a one deceiue himselfe , it is certaine his heart is naught and vnfaithfull , and when god & his religion haue most neede of him such a false friend will faile them both . he that hath already denied the power of godlinesse , will it be any wonder if afterwards he deny the forme of it ? one sinne liued in without repentance is enough to pull a man to hell , and will it not be enough to poperie , or any other heresie ? he that will not leaue his sin for his religions sake , will easily be perswaded to leaue his religion for his sinnes sake ; he that will not at gods commande or intreaty be brought in any hand to put to death the body of sinne , to relinquish any of his pleasing and profitable lusts , & lewd practices , is this man in case to put to death himselfe in the defence of gods truth , for loue thereof to forsake the world and himselfe too , to part with so much that could not part with so little ? he that is already a secret enemy to religion and devotion , will in time proue an open pesecutor of both . he that can despise and in heart deride a protestant minister is in faire forwardnesse to like well of a popish priest. in a word he that hath bid farewell to pietie to day , it is an even lay but he may bee driuen to take leaue of his religion to morrow . when once the conscience can swallow downe wicked practises , it will soone digest wicked opinions : when once the ship leakes , the lading is in danger both to sinke or swimme together , neither is it possible that a pure faith can be preserued in an impure conscience . now ( my brethren ) let every one of vs cause our hearts to passe vnder this triall & censure , and so we shall see what we haue to trust to , & what religion hath to trust to vs. let vs goe vpon sure grounds , care we that our knowledge of religion be distinct , and certaine , that our practice of it bee sincere , free frō hypocrisie , & so we shal giue good proofe of our faithfulnesse for the present , and our perseuerance for the time to come . be not slack to goe about this search , and be sure to doe it throughly , delaies are dangerous when the the disease is mortall , and to cure by halfes is not to cure at al. secret infidelity is like hereditary diseases , or like bruises taken in youth if they be not looked to in time , & throughly cured they will certainely kill at last . a gangrene kils when it gets to the heart , and what will that doe that is bred in the heart ? inward diseases are ever dangerous ; but when they haue seized vpon the heart the fountaine of life they proue deadly . take then heed of an evill heart poysoned with vnbeliefe ; and as you loue the credit of religion , the favour of god , the happinesse of your soules , looke to it betimes to purge forth of you such a venemous humour . and now for an antidote against this infection hearken in the next place to the second vse . vse 2 the second vse is of direction vnto a remedie against vnbeleife , and apostasie , doe that which the apostle here exhorts you to [ exhort one another daily , while it is called to day . ] finis . exod. 34. 23. 24. 23 thrice in the yeare shall all your men children appeare before the lord god , the god of israel . 24 for i will cast out the nations before thee , and inlarge thy borders : neither shall any man desire thy land , when thou shalt goe vp to appeare before the lord thy god thrice in the yeere . in these words we haue two parts to be observed . 1. a precept . 2. a promise . the precept is a leviticall injunction touching certaine times of solemne worshippe to bee performed to god by the israelitish nation , in the 23. ve . more distinctly we haue in it three circumstances to be obserued . 1 the time when this service was to be performed , that was [ thrice in the yeare ] namely at 3. very solemne feasts , which were these . 1 the feast of the passeouer or vnleavenedbread , because during the feast for seven dayes they might haue no leavenedbread in all their dwellings . this feast the whole nation was to keepe at the tabernacle where euer it should be set vp : where after they had sacrificed the paschall lambe in the evening , they were to returne on the morrow to their habitations as it is deut. 16. 7. this feast was kept on the 4 th day of the first moneth , in memory of their deliverance out of aegypt , & in aegypt from the slaying angell , and in type of christ that saues vs from the wrath to come . 2 the feast of pentecost , or of weekes , which was kept seuen compleat weekes after the passeouer ; or beginning the accompt at ripe haruest when they put the sickle to the corne ; fiftie dayes after they were to appeare before god with an oblation of the first fruits , as it is deut. 16. 9. lev. 23. 15. &c. this feast was kept in memory of the law giuen at mount sinai , fifty daies after the departure of the children of israel out of aegypt . 3 the feast of the tabernacles , kept on the fifteenth day of the seaventh moneth , for seuen dayes together after the gathering in of haruest and vintage , lev. 23. 33. &c. at which time the children of israel that were israelites borne were to dwell in boothes made of the boughes of thicke and broad leaved trees , leaving their houses ; in memory that they dwelt in tents or boothes for many yeares in the wildernesse , as it is verse 42. 43. of that place . these were the three solemne feasts of the yeare wherein all the males were to appeare before the lord , as we haue this precept explained by another precept , deut. 16. 16. exod. 23. 14. &c. wherein these feasts are mentioned . this is the first circumstance of the time . 2 the second is the persons that were at those times to performe this worship vnto god : these are [ all your men children ] all the males amonge the israelites . 3 the third circumstance is , the person before whom they were to make their appearance , that is god who is here called the [ lord iehouah ] and the [ god of israel , ] both titles implying that he had iust authority to commande the israelites such solemne services , both in regard of his absolute soveraignty over all , and also of his gracious mercy towards them his people . now vnder this circumstance of the person is implied the place , where they should appeare , which was in that place which god should choose , wherein to reare vp the tabernacle , or sanctuary , for his solemne and standing worship . this was first at shiloh , & after that was destroyed , at ierusalem , in the temple built by solomon ; which place god chose to put his name there , that is to establish his worship and to manifest his glorious presence in speciall manner in that place . in which respect those that appeared in those places dedicated to gods worship , are sayd to appeare before god himselfe , there present to require and reward their faithfull services . this then is the precept , that at three solemne feastes in the yeere , the passeover , pentecost and tabernacles all the males of the israelitish nation , should repaire vnto the chiefe place of gods publike worship , there to offer sacrifice and performe such services as were required of them . next followes verse 24. . 2 the promise which is added to the precept by way of prevention , to take away such an objection as the people might make against the equitie and reasonablenes of the afore named precept ; god had commanded three times in a yeere all should come vp to the tabernacle or temple . what will become of vs then might the people say ? if all the men must go vp & leaue their houses , who shal in their absence defend their wiues , childrē , goods , cattle , &c. frō spoile ? we dwell amid'st enemies round about vs , the ammonites , moabites , syrians , phenicians , philistines , amalekites , edomites &c. who beare vs mortall hatred for the wrong they thinke wee haue done them invading their territories ; these wil be mindfull of vs , they haue policie enough to know the custome of our country , and they wil be malitious enough , to watch their best opportunitie to doe vs mischiefe ; the season fit for invasion being the harvest time . if the land be thus as is were dispeopled thrice in the yeare they will soone provide forces in a readines to set vpon vs , and when men are absent , wals & women are but weake defences , when al shal be at ierusalem an hundred or moe miles from home and that for many dayes in their going and comming and abode there , what a spoile may there be committed vpon the borders in the meane time ? wherefore this service of god cannot be performed but with apparent perill to the whole state. this is the obiection which the israelits might make both in the wildernes , and after that from time to time when they dwelt in the promised land. by way of answer vnto this doubt , god promiseth that no danger should befall them for observing of this commandement in this particular . our enemies will invade our country if we doe it say they : nay , saith god , not so . i will so order matters that they shall doe you no hurt [ neither shall any desire thy land when thou shalt go vp thrice in a yeere to appeare before the lord thy god ] wherein god promiseth that by an especiall providence he would so governe the hearts of the enemies of his people , that they should not as much as intend them any mischief when they went about the service of god. though a faire opportunity should bee offered them , yet they should haue no heart or desire to meddle with their countrey . but because they might yet cast a farther doubt and bee scarse willing to take god vpon his word in a matter so vnlikely ; therefore god to put them out of all feare strengthens this his promise by two other promises which should soone be effectually performed ; that by seeing his truth in the one , they may learne to trust to his truth in the other . these promises are 1. that god would driue out the inhabitants of the land of canaan , and giue them a dwelling there , [ for i will cast out the nations before thee : ] therefore hee coulde easilie keepe out their enemies from reentring that could throw them out , when they were in possession . 2 that he would make their territories larger from time to time [ and i will enlarge thy coasts ] their territories assigned them should grow wider , not narrower ; and they should gaine vpon their enemies , who were more like to winne vpon them . now then hee that coulde giue them a countrey when they had none , but wandered in the wildernes without house or home ; he that could enlarge their borders when at the first they were but little ( according as experience anone after this time did proue to be most true : ) he also could preserue them from loosing any thing they had , especially when they hazzarded it for his owne service sake . this is the plaine resolution of this scripture . from hence now wee haue two instructions for our practice here to be learned . the first is , doct. 1 that no man shal be a looser by his obedience to god. the inference is plaine . the israelits might pleade that they could not obey this commaundement , because of apparent inconveniencies that woulde follow therevpon : god remoues this scruple by promising that no such danger should happen on them as they imagined ; if they would obey they should not be damaged by it . now forasmuch as the like obiections are made by vnbelieuers against every part of gods service , to the end to shift of from themselues a necessitie ●o obedience ; and also because god deales a like at all times towards his faithfull servants ; which setting a side all by-respects readily obey his will , by the rule of proportion , from this particular we deduce this generall . that god suffers not men to sustaine hurt and losse● in regard of their obedient performance of such things as he commands them . the second is this . doct. 2 experience of the trueth in some of gods promises , should confirme our faith in the beliefe of others . the deduction is also manifest , god commands the israelites to belieue that hee will over-rule the hearts of their enemies , and keepe them from annoying of their countrey when they are busied about gods worship : why ? because he would cast out their enemies , because hee would enlarge the bounds of their countrey after their enioying it ▪ now these promises they shoulde see manifestly accomplished shortlie after they came into the land of canaan ; for now they were in the wildernesse when this precept was given them , and therefore they had reason to belieue that god would bee as good as his word in this promise for their defence , as he would be for their plantation in that countrey . hence the point is , triall in one thing , should cause trust in god for all other matters . of these in order . 1 that none shal be a looser by his obedience to god. for confirmation of this trueth obserue these reasons . r. 1 the first reason is drawne from the trueth and faithfulnes of god in as manie promises as hee hath made in the scriptures , setting forth his aboundant rewarde of faithfull obedience . it were an endlesse thing to name vnto you all , or the most of these promises . i shall therefore only direct you to the serious meditation vpon these scriptures , deut. 28. psal. 37 , and 128. wherein whatsoeuer is good for the soule , the body , the estate , the name , the posteritie of man , all is promised to them that feare god and obey his commaundements ; in all which god is faithfull and true to performe what hee promiseth , if we be carefull to obey . r. 2. the second is from his mercie and bountie , wherein he is rich vnto all , and aboue all to such as feare and obey him . by which meanes god provides as for his owne glorie , so for our singular inconragement in his seruice . he will not haue his seruants to complaine that they serue a hard master , one that doth ill prouide for the aduancement and welfare of his seruants : that his seruice is of much hazard , full of trouble , molestation , and painefulnesse , but of little profit and comfort . this were a dishonour to god : wherfore god will make it appeare that he commaundes not over vs for our hurt , nor makes vse of our seruice without a bountifull rewarde for our labour . if hee bid vs doe any thing 't is that we maie gaine by it , as well as himselfe . his glorie and our happinesse go both together : nay , was there euer anie who sought to glorifie god by his obedience , but god made him happie in the reward of it ? r. 3. thirdly , the last shal be frō the power of god , wherby he is able to giue euerie good thing to his feruants ; and to shield them from all euill things . whatsoeuer is worth the hauing , that god hath in his gift as soueraigne lord to distribute all the goodnesse which is in himselfe or in his creatures , where and in what manner hee himselfe pleaseth . againe , he hath vnder his commande the forces of all creatures in heauen and in earth , which hee ruleth as he pleaseth to his owne purposes . he can at ease frustrate the harmefull intentions , and noisome qualities of the worst of them . hee can at anie time turne their malice into mercie , yea he is able to bring forth glorie to himselfe , and profit to his seruants not onlie against , but even out of their mischievous designements . this shall suffice for proofe of this point , which needes not so much confirmation to conuince vs of the trueth of it , as perswasion to moue vs to applie it to our practice . i will therefore come to the application of it after i haue in few wordes cleared a doubt or twaine , the solution whereof will farther illustrate the point it selfe ▪ q. 1 the first question is , what is to bee thought of those that suffer evill for the service of god ? we see it is generallie the condition and lot of the godly to haue verie hard measure in this world , if any sit downe by the losse 't is commonlie they . he that refraineth himselfe from evill maketh himselfe a prey ; it was and wil be true to the worlds end : a godlie man is a faire marke wherevpon to discharge all the malice and mischiefe of the world ; and a goodly pleasant matter it is to the diuell , and men to heape all iniuries that may be vpon the head of so hateful a person as is in their accōpt a faithfull seruant of god : how then is it true that gods seruice brings vs no dammage ? i answere brieflie to this doubt three things . a. 1 that such evils as befall the good and godly come vpon them ordinarilie , not for their diligence , but negligence in the seruice of god. even they haue their faults , their pride , their securitie , their vnbeliefe , their profanenesse in gods worship , their covetousnes ; and then no marvell if they smart for it . god le ts loose the tongues of railers to scourge their name ; he vnbindes the hands of robbers to spoile their goods ; he giues sathan libertie to afflict their soules ; he himselfe hides his face from them , and in wofull plight they are , till in their affliction they turne to the lord , and repent of their evill doings . servants when they grow lazie , and wicked neede . correction more then protection ; and so it is betweene god and vs ; if once we grow vnfaithful he hath a hand to smite vs , as wel as to defend vs , a rod as wel as a crooke , and he loues vs so wel that hee will not spare our iniquities , but lay it on vs , that being chastened by him we might not be condemned with the world● . 1. cor. 11. 3● . 2 god doth dispose of thinges thus in great wisedome when even the best fare many times worst , to try the soundnes of their zeale , their faith , their patience , &c. god will know whether men that professe much loue of him will be contented to beare a little losse for his sake , or whether they will forsake his service , when peace , wealth , and credit in the world forsake them . god will also make the world know that he hath servants in the world which serue him not for ful baggs , high titles , large possessions , welfurnished tables , bodily ease and a whole skinne . ( as sathan most maliciouslie accused holy iob. ch . 1. ) but men that serue him out of loue & faithfulnes , men that are resolued to follow him through povertie , disgrace , hunger , nakednesse and perills , yea to open their breasts to the sword of the murtherers and to giue their bodies to the flames , if it may bee to doe god or his gospell credit . now other things be but small losses , my brethren , when god and his grace in vs gaines so much honour . 3 those losses which at anie time happen for gods cause , god at another time makes them good : they are not losses so much as layings out , which after a patient for bearing a while come home with interest , commōly in the same kind , or which is much better with aboundance of grace here , & a greater weight of glorie in the life to come . this is plaine in that answere our saviour makes to his disciples , math. 19. 28. 29. [ behold , saith peter in the name of all the rest , wee haue forsaken all and followed thee ; what therefore shall wee haue ? ver . 27. ] christ answeres , neither they nor any others should be loosers by him , he would make them also sufficient amends , whosoever should sustaine dammage and trouble for his sake , [ verily i say vnto you ( saith christ ) that when the sonne of man shall sit on the throne of his maiestie , ye which follow me in the regeneration , shall sit also vpon twelue thrones and iudge the twelue tribes of israel . ] a large recompence if we marke it . poore fisher-men that had forsaken a few boats , and nets , and cabbins , and other such meane tackling of their trade and liuelyhood , to attend vpon christ in his busines , to be thus rewarded with thrones and iudgement-seats , when christ shall come in his glorie . but this is the disciples priviledge ; there followes a promise for alother . [ and whosoever shall forsake houses , or brethren , or sisters , or father or mother , or wife or children , or lands , for my names sake and the gospell , he shall receiue a hundred fold more , now at this present ; houses , and brethren , and sisters , and mothers , and children , & lands with persecution ( marke that condition ) with perseeution : ) and in the world to come shall inherite everlasting life . mark. 10. 20. ] lo then nothing is lost , that is neglected for gods cause : he wil be accomptable to satisfie for all troubles , losses , inconveniences whatsoever that we shall runne into by reason of our faithful obedience vnto his commandements . thus much of the first question ; the next is , q. 2 whether we may neglect the busines of our calling to imploy our selues in the service of god ? for if gods seruice bee so full of gaine and advantage it seemes we haue a faire warrant to leaue much of the imploiments of our severall vocations , that so we might spend the more time in gods service . a. whereto i answere , that we may not doe so , because that our generall callings to be christians , and our particular callings in a civill life doe not crosse one another , but are subordinate and serviceable one to another . religion is that which brings a blessing vpon our civill vocation , and this againe is the ordinarie meanes of obtaining that blessing . our civil vocation is the standing where in we are to shew forth the fruits of our religion and to approue our selues to be indeed good christians , by being honest tradesmen , iust magistrates , painefull ministers , &c. so that we may not neglect one calling for another , seeing god is served & glorified by our faithful discharge of both alike , and therefore we must abide , as the apostle commaundes vs , in that vocation wherein we are called , not shifting from one to another , not taking libertie to be idle in our particular lawfull imployments , that so wee may be diligent in gods seruice . wherefore they are iustlie to be reproved not onelie , who vtterlie forsake all imployments of this life , to the end they may wholie consecrate themselues to spiritual devotion , but such also who though they forsake not vtterlie , yet neglect more then is fit , their civill vocations . it is either waie a misguided zeale either to withdraw ones selfe from humane society , neglecting al service to our neighbour vnder a pretence of more devout seruice to god , as popish votaries vse to doe , or as manie doe , who grow carelesse of their lawful affaires , whiles they busie themselues about exercises of religion . i would be loath to discourage anie man for his forwardnes in matters of religion ; i know well wee shall finde everie where ten monstrouslie prophane , to one indiscreetlie zealous : yea a hundred that neglect gods service to follow their owne busines , for one that doth otherwise . yet giue me leaue to tell you that there is a fault among some in the world , who suffer dammage not so much by gods service , as by their owne indiscretion , whiles by vnnecessarie iournies . conferences , entertainements , and such like occasions touching matters of religion , they put al their necessarie businesse out of order . if such men suffer decaie in their estates , they must blame themselues . religion is not in the fault , which where it is truelie taught teacheth man prudence , how to order his estate with iudgement . the want whereof giues occasion to most to imagine that the greatest part of such mens religion lies in their eares , because they loue to heare much but not to doe . this fault should be amended where it is to be found , to the end that religion be not scandalized as a profession that doth impoverish men . i confesse it is not an easie matter to giue generall rules that may befit all callings and conditions of life , to proportion out the times of gods service , and our owne imployments , yet these things i shall commende to your considerations . 1 that in parting our time betweene religious and civill affaires , we shall doe best to follow gods owne directions , who hath allotted a larger proportion to our owne temporall businesses then to his spirituall service ; sixe daies for those ; one day for this . not but that he must haue the glorie of some time , and all the businesses of everie daie ; but on the seaventh day he requires we should more immediatlie and wholly intende his service . and know this for a truth , that could reason or gods commande perswade people to harken to gods counsell , diligentlie and seriouslie to attend all the dueties of gods worship vpon the lords daie , they should finde a larger increase of grace and better successe in their affaires by that one meanes wel vsed , then now by manie neglected . 2 you may obserue a diuersitie in mens callings : some afford more leasure , some lesse . where more may be spared it cānot be better bestowed then vpon god to glorifie him , and vpon a mans owne soule to saue it ; but where lesse may be spared , something yet may be set apart for religion . this is certaine , there is no calling of neuer so busie imployment , but enough time may be spared for some good duties without hindering the world , and enough preserved for the world without robbing of god , were we wise to doe well , did not covetousnes , voluptuousnes and other vilde affections befoole vs , and make vs vnthankefull vnthrifts of this shortnesse of life and grace , were our eies cleared vp , that we could looke perfectlie into the end of all things , reason and religion would teach vs , that much of our time would bee spent better then it is . surelie men will say hereafter how much better had it beene , had i spent such an howre in praier which i wasted in idlenes ; such a night in examining my heart vpon my bed , and watering my couch with my teares of repentance , which i spent in revelling , gaming , and other vngodlie practises ; how much better had it beene if i had gone to the house of god , when at such a time i went about needlesse disports ; that such a daie had beene spent in praier and fasting , which was passed awaie in complements of visitation , and entertainements . but we trifle awaie our time , and then complaine we want time for gods service ; and service of our callings . the service of our lusts haue eaten vp that which was to be bestowen vpon god , and the remainder the world must haue that . wherefore let vs learne wisedome , and seeing wee can almost at any time finde an houre , halfe a daie , a whole daie , or more to spare from our businesses for by matters . let vs doe as much for god as we will doe for the world , and besides the seaventh day which is his owne let vs giue him somewhat of the sixe other , an houre to heare a sermon as well as twaine to our selues to sit idle lie or ill imployed ; to spend halfe an houre in praier , reading , meditation , as well as three houres at a feast ; to spare once a quarter a daie for the humiliation of thy soule in fasting praier and examination of thy sinnefull hart as wel as thou sparest odde daies enough for thy pleasure . this were wisedome and spirituall thriftines ; and be bold on it , my brethren , that things being thus ordered with moderation and godlie discretion , much time will be gained for gods service without crossing or hindering of our worldlie affaires . thus much of these questions ; now let vs come to make some application of the point to our practise . vse 1 the first is for the discouerie and reproofe of those evill thoughts and practises of men who iudge the service of god to be an vnprofitable and dangerous imploiment . manie there are that thinke as that evill & sloathfull servant spake , mat. 25. 24. [ master i knew thou wast a hard man ] in most mens estimation god is a hard master , that lookes for much labour and paies but small wages . this corrupt opinion of god & his worship is an old festered sore in the heart of man deepelie setled in his thoughts , and not seldome blistering out vpon his tongue . [ your words haue beene stout against me ] saith the lord to the iewes in malachie his time . mal. 3. 13. 14. [ and wherein had they spoken stubbornelie against him ? ye haue said ( saith god ) it is in vaine to serue god , & what profit is it that we haue kept his commandements and walked humbly before the lord of hosts . therefore wee count the proude blessed , even they that worke wickednesse are set vp ; and they that tempt god yea they are delivered . ] see the rancor of a corrupt heart venting it selfe in fowle accusations against god and his goodnes , as if he were one that had no respect at all to his faithfull servants , but one that favoured his foes more then his friends . such is still the sottish iudgment of the world , that it is a thankeles office to obey god almighty : they coūt no time so vnprofitably spent as that which is bestowed vpon his service , even the godlie in a fit of discontent are apt to thinke so . david , ps. 73. 13. [ verily i haue cleansed my heart in vaine . ] baruch . ier. 45. 3. no course so vnlikely to thriue by , to liue happily or honorably in the world as that which god counsels them to : no men so despicable , and miserable as those who desire to be what they are named , christians . mens practises easilie discover , that in their hearts they are come to desperate resolutions , as that impious fellow , 2. king. 6. 33. [ should i attend on god anie longer : ] perswade men all that you can to a religious observation of reading the word , instructing their servants and children as is to bee done in christian families ; shew them gods commaundements , tell them of his promises that in doing these things god will blesse both soule and body , goods and good name : and marke their answeres . alas they are but poore men , it is one day in a weeke losse to them , they must worke , or else wife and children wil be ill provided for : they cannot liue by hearing of sermons ; religion will not buy food or raiment , they haue their hands full of businesse , and should they spend halfe an houre in a morning and so much at evening for prayer and devotion , all would runne to wracke , their worke would want their servants , and their servants would want their sleepe ; they haue some speciall busines which cannot bee compassed in the weeke , wherefore they must make bolde with god , and borrow what they neuer meane to pay , it must and shal be done on the lordes day , else they should wrong themselues and set all out of square . tell men that god abhorres falshood , that a little with equitie is better then bagges full of cosenage and deceipt ; they 'le answere you , that is not the way to thriue , they wote well that plaine dealing is a iewell and god likes well of it , but they do giue you to vnderstande that hee that vseth it shall die a begger . wherefore they must lie and cosen , and doe as the world doth or els they are sure wealth wil come in but slowly . perswade men to be mercifull to the poore , to feed the hungry , cloath the naked , helpe the decaied that their hearts may blesse them , and that god may blesse them in themselues & their posteritie : you shall haue from them such speaches as these ; i know the ●ore part of my life , but not the end , the world is hard , trade decaies , i grow old , i may come to wāt where now i giue , a bird in the hand is worth two in the bush , i am sure of what i haue , i cannot tell what i shall haue ; i haue many to provide for , we must liue every man vpon his owne ; with a greate deale of such cold water , which men vse to cast vpon those few sparkles of charity that 's left in them , vtterlie to quench it . thus god may promise or commande what he will , but most of vs are at a point with him , we will doe but what we list , thinking with our selues it is no booty to belieue what he promiseth , or obey what he commands . the ground of this perversnes of mens opinions and practises touching our obedience to god is , that infidelity which is rooted in our natures and growen vp with vs even from the wombe ; that poison which the serpent powred forth into the minds of our first parents , viz : that god did not meane fairly towards them hath ever since deeply infected our natures making vs stil to haue god in a jealousie & suspition , that he wil not do what he saith ; when he bids vs obey & makes promise vpon promise that al shal be wel with thē that feare him , much a doe we haue to take god vpō his word , we forecast a thousand perils : if we do so there is danger , if so yet there we are not safe neither : we begin to argue how this or that can be , whē & which way i shal be blessed as god saith i shall . and after a great deale of quarrelling & disputing in the end we fal to this conclusion , that it 's good to trust god no farther thē we see him . we may every one read his own thoughts in the practises of men recorded for our observation in the scriptures . take a few examples , 2. chro. 25. we read that amaziah hauing hired 100000 men of israel to go with him against the edomits he was forbiden by the prophet of god to let the army of israel go with him to battle , for if he did he should surely loose the victory ; if he obeyed he should conquer . here now amaziah is in a straight whether hee should follow the counsell of the man of god or his owne ; [ but what shall we doe ( saith he ) for the hundred talents which i haue given to the armie of israell ? ver . 9. ] yea this stucke in his stomacke , he could willingly doe as god bids him , but he shall loose an hundred talents by the bargaine , and that is a great matter ; wherefore the king could finde in heart to adde obstinacie to his follie , & as at first he had hired them against gods good liking , so now to retaine them contrarie to his expresse commande , and to hazard & loose gods favour and aide in that iournie rather then the losse of one hundred talents ; and doubtlesse so he had done , had not the prophet beene earnest with him , and confirmed him by perswading him to trust to gods power and rest himselfe contented ; [ the lord , saith he , shall giue to thee much more then this ] in the same verse . againe in the 25. of levit. we read that god gaue this law to the israelits , that sixe yeeres they should sow their land & dresse their vinyards , but euery seaventh yeere the land should rest ; they should not sow their corne , nor reape that which growed of it selfe , they should not cut their vines , nor gather their grapes that grew that yeere , as it is from ver . 2. to the 8. of that cha. doubt ye not but this seemeth a strāge cōmand to this distrustful people , and that they were very hardly brought to obey it , even as many of vs would do in the like case . what ? must all tillage cease ? must no regard be had for the fruit of the earth for every 7 yeare ? why this is the direct way to starue vs all ? what if harvest & vintage proue bad in the sixe yeeres what shal we haue to liue vpō in the 2 years after ? what if the 8 th yeare proue naught then by like we must liue 3 yeares vpon one yeares provision ; thus a famine shal be brought vpon the land in all likelyhood ; it is not to be doubted but many of them , notwithstanding gods commaundement , would haue the plough in the ground , and their pruning hookes at their vines , wee know what they did in the like case . exo. 16. god bad them keepe none of the manna they gathered one day till the next , but yet they did keepe it doubting whether there would be any on the next morning to be had vers . 19. 20. god bad them gather none vpon the sabboth day but that which they gathered on the 6 day should suffice for two daies , yet for all that they will try ; and though god say expresslie ye shall finde none , yet perhaps it 's otherwise , they must abroad to see if any thing bee to be had v. 25. 26. 27. 28. 29. so extremely hard it is to perswade mē to obedience when there is any hope of gaine , or feare of losse that may moue them to the contray . wherfore to prevent such cavils as the israelites might make against the aforenamed commādement touching the rest of the 7 yeere god himselfe in the aforesaid ch. v. 18. 19. 20. 21. 22. answers the matter ( therefore ye shall doe my statutes and keepe my commandements and doe them and ye shall dwell in the land in safty , &c. ) take yet one example more , namely the leviticall worship of god injoined to these iewes standing in much expence of in time regard of so many sabboths , new moones , and other solemne times to bee observed , also requiring no small charge in the performance of it , in regard of so many sacrifices and oblations to bee made . could now these coveteous and vnbelieuing people spare so much time or cost vpon god almightie ? heare what god saith of them concerning the one amos , 8. 5. ( when will the new moone be gone that we may sell corne ? & the sabboth that we may set forth wheat , making the ephah small and the shekel great , and falsifying the ballances by deceit ) these were their thoughts if not their wordes touching the time alotted to gods service . iust as men now-a-dayes . these sundayes thinke they , is time clearely lost ; we might haue gained thus many pence or pounds had it not that sunday came in and hindred our busines , wee wish it gone that wee were at our trading againe . likewise for the other to wit the charges they were put to in sacrifice and offerings ; heare what god reports of their practtices in that matter mal. 1. 13. see the covetousnes and infidelity of that wretched people who think any thing is good enough for god : faire and far lambs , and sheepe & oxen , & calues without spot , & blemish ( as was required in sacrifices ) oh this was too much charges ; was it not pitty to burne such good cattle , and part with them for nothing ? sell them rather and make mony of them ; as for the altar and the priest ; any leane , starueling , that 's nought worth shall serue the turne well enough . iust as many men doe in setting their children to several professions , choose out the fairest and most hopefull , and bestow one vpon the law , another vpō physick , another vpon merchandize , or some other course wherby they may speedily rise to wealth and greatnes in the world . but now if there be ever a deformed impe in body , minde , & manners plant him in the ministery ; and why ? they thinke god deserues the worst servants , because they deeme him the worst master ; in whose service there is least credit and hope of preferment to be found . for to end this vse , let vs a little obserue the instance here in our text touching their repairing to the place of his worship three times a yeere : it is evident that the precept in this kind was very ill observed at all times by the iewes . happily at their first plantarion in canaanwhen the great workes of god were yet fresh in their memories , their faith in the promises kept them some what from the neglect of the precept : how be it after the setting vp of the tadernacle in shiloh , when all israel met together for that purpose iosh. 8. 1. wee doe not finde expresse mention made of the generall keeping of the passeouer , till the daies of hezekiah and ioshuah . that these yeerely assemblyes were obserued by the godly israel●es appeares by the example of elkanah . 1. sam. 1. 3. and likewise that they were not le●t vtterly vnfrequented by the ordinary multitude appeares by that counsell which ieroboam tooke . 1. king. 12. 26. 27. 28. fearing lest if the people shoulde yeerely goe vp to ierusalem they would at one time or other remember their duety towards the house of david , and so revolt from him . for preventing of which mischiefe that wicked king ( not trusting gods word ) who by ahiiah had promised if hee would be obedient as was david , god would build him a sure house like vnto davids . 1. king. 11. 38. [ perswaded the people that it was too much labour to resort from all quarters so farre as to ierusalem ; ] they should take a shorter cut to the golden calues at dan , at bethel . ] whereby it appeares that as these solemnities were observed by many , though not by the vniversall multitude of all the males , so were they never observed before , or after , the diuision of the kingdome . which is plaine by that which is recorded touching the passeover kept in hezekiahs time . 2. chro. 30. where the passeover was proclaimed throughout all israell to be kept at ierusalem , for saith the text , v●r . 5. [ they had not done it a long time in such sort as it was written● . ] at which time though much people , a very great congregation from all parts met togither , as it is , ver . 13. yet t was not observed of all : the idolatrous israelites scorning and mocking at the messenger that published hezekiahs decrees , ver . 10. moreover touching the passeover kept after this in iosiah his time , the scripture saith expreslie . 1. king. 23. 22. [ surely there was not such a passeover holden since the daies of the iudges that iudged israel , nor in all the daies of the kings of iudah , nor of the kings of israel . ] see also 1. chron. 35. 18. this is a thing very remarkeable that notwithstanding so expresse a promise in this place , that yet so great negligence should creepe into so principall a part of the worshippe of god as the observation of the passeover . but , my brethren , in this and those other examples we see that which daily experience shewes to be true , that it is a matter passing difficult to obey god when carnall reason suggests that there is apparent likelyhood of gaine by not doing , or of losse by doing what he commaundes vs. vse 2 2 the second vse shal bee for exhortation to fidelitie and constancie in gods service , because we shal be no loosers by it , if god bid thee , doe it whatsoever come of it , for evill it cānot be ; if he forbid thee , dare not to do it what ever hopes thou hast to gaine by it , for it will never proue well ; cast off fleshlie policie , lay no doubts in the way , put no cases , doe gods worke and rest secure of his rewarde . feare not divels , god commandes over them : feare not men , god hath their hearts in his hand , he can perswade , hee can force them : feare not the creatures , windes and weather , seas and land , heaven and earth wait on him to doe his pleasure , feare nothing whilest thou fearest god and obeyest him : if thou please him , all things shall serue thee for thy comfort . heere then beloued learne to get faith , learne to liue by faith and not sense : looke not vnto appearances , but to the promises : when thou seest no meanes to escape evil , say yet god doth , whose wisdome and faithfulnesse i dare trust . read the scriptures , meditate vpon the promises , and then know that god is no niggard , nor cruell master that vseth our labour without paying ; know that he is never behinde hand with vs. [ who is there even among you that would shut the doores for nought , or kindle a fire at my altar for nought . mal. 1. 10. ] nay hee giues a pound for a penny-worth , and if thou wilt duely reckon all thy service , thy adventures , thy losses on the one side , and thy gaines on the other : at the foote of thy score thou mayest write it downe for a summa totalis ( godlynes is to me great gaine . 1. tim. 6. 6. ) be perswaded then to fit your selues resolutely to the obedience of gods commandements , heare much , pray much , liue holily , deale justlie , be constant in religion , feare no hazard , venture all , credit , goods , life for gods cause ; venture all , care not for the worlds censure , what they thinke of thee and thy estate feare thou god , and thinke of his name , and remember that god promised that one day shall come [ in which men shall discerne betweene the righteous and the wicked , betweene him that serveth god , and him that serveth him not mal. 3. 18. ] then they that think god now hath forgotten his servants shall know that these is no vnfaithfulnes in the almightie , but that he is as he hath ever promised to be a sure god , a bountifull rewarder of his obedient servants . vse 3 the last vse is for admonitiō on the contrary side , that if wee loose nothing by the service of god , wee shall certainely get nothing by the service of sinne and sathan . let a man that hath gained much by vsury , bribery , cousenage and such other vngodly practises , but cast vp middle and both ends , and in conciusion he shal finde , that he may put his gaine in his eyes , & see neuer the worse . thou hast slowed gods seruice to follow thy owne imployments . thou hast forsaken the counsell of god , and followed the plots of thyne owne contrivance . thou hast spared from god , from religion , from the poore , to the end not to wrong thy selfe . now reckon at the yeeres end to thy liues end what 's the gaine of al this , and thou shalt see that gods curse hath blasted all these thy fleshlie policies and practices , and they are vanished into smoake and emptines . ieroboam will make sure the crowne vpon his head , and the kingdome to his posterity , but it shall not be by gods meanes viz : the maintenance of his worship and service , but by a tricke of his owne devising . ieroboam will set vp idolles , and what gets he by that but the shame and destruction of himselfe and his posterity ? the coveteous iewes would not spare the fat cattle for sacrifices ; what saue they by that ? not much ; they haue sheepe , aud get gods curse vpon it and themselues to mal. 1. 14. ( cursed be the deceiver , &c. ) in a word get what thou canst get , if thou gaine not gods fauor , ti 's not a sauing bargaine , i will not be thy halver . he makes an ill match that winnes the world and looseth god and his owne soule . wherefore to end , let vs reforme our iudgements touching our service to god and our service of sinne : know we henceforth that no course is so thriving as that ; none so vnprosperous as this . pray wee for the publicke , that the peace of our state may be alwaies as it is , founded vpon the purity of religion : endeavour for our private , to provide for the peace of our consciences , the happines of our liues , the salvation of our soules by our faithfull and constant obedience vnto the gosple . let vs liue by faith , and let our eyes be fixed vpon the crowne of glorie prepared for vs , and then wee shall see that there is no service to be compared to the service of this great king , who of servants will one day make vs kings to raigne , with him for evermore . finis canticles , or solomons song . 2. 16. my beloved is mine , and i am his : he feedeth among the lillies . in the former part of this chapter as in the whole song throughout , the holie ghost hath described vnto vs vnder most excellent similitudes the great loue that is betweene christ and his church , that is , everie faithfull soule . this loue appeares , 1. in the mutuall commendations one of another , 2. in the mutual desire of one vnto the fellowship of the other . the praises which christ giues vnto the church are , that the church ( the companie of the faithfull ) hath a wonderfull excellencie aboue all other societies in the world . vers. 2 [ like a lillie amongest the thornes , so is my loue amongest the daughters . ] all the states and societies of men vpon the earth being compared to the church they are but like thornes vnto lillies and roses without al beauty & delight , vnpleasant & harmeful plants . the praise which the church giues to christ is answerable to the former : namelie that among al persons of the world he only it is that brings comfort and helpe vnto her . vers. 3 [ like the apple-tree among the trees of the forrest , so is my welbeloved among the sonnes of men . ] men and angels withal their glory , and greatnesse are but barren trees compared to christ : they bring no grace , no glorie , no peace , no protection to the church , only christ is that apletree whose boughs are full ladē , with that spirituall fruit which is that which the apostle speaks in other tearms [ neither is there saluatiō in any other : for among men there is no other name giuen whereby wee must be saued . ] thus mutuallie christ prefers the church , the church christ before all . the great ioy which is betwene them , one to injoy the other followes at large in the next verses . the church desireth alway to injoy christs favour and protection , his graces to be bestowed vpon her , his power and spirit to comfort her and support her , in the fellowship of christ shee professeth to be true ioy and contentment [ i sate downe vnder his shadow with great delight , and his fruit was sweet vnto my tast . ] vers. 3 the grace of god and his protection is all her desire and delight , as it is further amplified vnto the 8 th verse . the desire and affection of christ to his church , every way as ardent as that of the church to him . he is readie to answere her when she calls vpon him , he makes speed to come vnto her , to shew her his gracious presence , to comfort her , he speaks kindlie vnto her , inviting her by all louing tearmes to come , and partake of all the abundant graces and comforts prepared for her , he tells her how well he is pleased with her obedience , her prayers she makes , her services she performes although in many imperfections and afflictions , vers. 14 [ let me see thy countenance , let me heare thy voyce , for sweet is thy voyce , and thy coūtenance pleasant . ] lastly be testifieth his care of her safetie , that she be not spoiled by foxes , heritiques , or other enemies , that would laie her wast . all which is larglie exprest from the 8 th verse to the 16 th verse . after the declaration of so great affection of the faithfull toward christ , and of christ toward them againe follow by way of conclusion ▪ the words of my text giuing vs a short summe of all together , my beloued is mine and i am his he feedeth , &c. in these words the church briefly comprehends the whole misterie of that spirituall communion which shee hath with christ , the gloriousnesse of it , the desire she hath to enjoy it more fully . more distinctlie obserue these particulars . first the title which the church giues vnto christ calling him her welbeloued , my welbeloued . secondly the communion or the fellowship , that is betweene christ , and the church . what is in christ serues for the comfort of the church ; what in the church , all is for the glory and honour of christ ( he is mine and i am his ) this communion and mutuall intercourse of all good things betweene christ , and the faithfull is amplified by two particulars . first the excellencie of it , in that it is full of all heavenly comfort , and sweetnesse [ he feedeth amongst the lillies ] not in barren , and vnpleasant places , vers. 1 but in fruitfull and most pleasant vallies , or b gardens stor'd with lilles , chap. 6. 2. and such other delights , there doth christ feed his church , noting vnto vs vnder those figures , the singular joyes which faithfull soules are partakers of , vnder the gracious government of christ their sepheard and bishop ; whose graces and favours are aboundantly communicated vnto them , things farre aboue the rarest and choiest delights that can be imagined . secondly the vehement desire the church hath to injoy this communion with christ , perpetually during this life , and perfectly in the life to come . vers. 17 [ vntill the day breake and the shadowes flee away , turne my beloued , and be like the roe or the young hart vpon the topps of the mountaines of bether . ] vnder which alegorie the church desireth , that which she elsewhere in plain tearmes prayeth for [ come lord iesus , come quickly ] that like a roe or an hart , ( that is ) swiftly he would afford his assiistance and presence , to releiue her in the time of her warfare in this world [ till the night be past , and the shadows thereof be gone , ( that is ) all such imperfections , afflictions , sinne , temptations , and miserie that be vpon her in this life be taken away [ when the day shall breake ] the day of christs chap. 4. 6. glorious comming which the church shal enjoy in al fulnes of happinesse in the presence of god and christ for ever . this is the plaine relation and meaning of this scripture , nor will i trouble this place with any further scruple about the words . i come rather to giue you some instruction for your practise . the first lesson is from the tittle of ( welbeloued ) t is this . doct. 1 that christ is the only well beloued of a faithfull christian . this is that which the church so often repeats in this whole song , stiling christ her faire one , her beloued , her welbeloued , him whom her soule loueth , him whō she only admires , of him she talks , is neuer well but when she enioies his presence . chap. 5. 9. if you aske her now , what is thy beloued more then another beloued ? she can soone answere and tell vs wherefore it is , that all her affection is placed vpon christ , such excellencies there be in him , ●o much happinesse is there in her fellowship with him that none but he deserues her entire true loue , and affection . good reason then a faithfull soule should loue christ. reason 1 first in regard of the excellencies that are in the person of christ , he is in himselfe most louely , and therefore deserues most loue , al comlynes is deformity if cōpared to the beauty that is in him , he is the fairest of ten thousand , nay he is fairer then all the children of men . cōsider him in his graces , cōsider him in his glory never any person more louely & amiable . 1 for his graces , he is enriched with all the beauty of holynesse , he hath received the spirit without measure , he is anointed with the oile of gladnes ( that is ) the holy ghost , and with power aboue his brethren . when hee was vpon the earth how sweet , and louelie was his carriage , how innocent 〈◊〉 vnblameable , what man or diuel could charge him with the least offence ? obedient hee was in al things , to his parents , rulers , to caesar , to god. in everie point he fulfilled all righteousnesse to the least title , and iot of the law. grace was powred into his lips , and from them into his heart , and the hearts of all them with whom he conversed in most divine and heavenlie discourses . charitie fild his heart and from thence flowed forth on all that had neede of helpe : he did good where t was not expected : he did good where t' was refused . what kindnes was done vnto him , but it returned vpō the head of the doer with abundant recompence ? what iniuries did he not passe by , and pardon ? he endured a world of indignities , persecutious , revilings , reproaches , and in the midst of all is so farre from minding revenge , that he praies and weepes for his enemies , admonisheth them with all meekenesse , heapes kindnesses on them , & seekes by all meanes to overcome their evil by his goodnes . goodnes is his whole nature , his whole life is nothing but a trade of doing well , & suffering evill . such was the sweetnes of his nature and so affectionatelie charitable was his heart , that no froward , and crooked perversenes of scornefull , prowde , gainesaying , disobedient men could turne awaie his desires from doing them good . in all this he was amiable as man , euen a man in abasement and infirmitie , yet then was he glorious full of grace and truth . but now looke on him in his person , and in his glorie , and these excellencies are redoubled , nay multiplied a thousand fold . consider him in his person , and so they are infinite : because in him all the fulnesse of the godhead dwelleth bodyly , and the graces of god are his graces , because he is god. as for his glory , it is not for mortall eie to behold it , or tongue to tell it : he was abased , but god hath highly exalted him aboue all names and dignities : he hath made him head of the angels , who adore him ; of the church to rule it by his spirit , ruler of the world to governe it by the scepter of his power ; he is now sate downe at the right hand of maiestie and glorie , the father having put into his hands all power in heauen and earth , and committed vnto him all power over men and angels . to which greatnes of his power is equal the glorie of his person invested with the robes of maiestie , brightnes , imp●ssibility , and all other excellencies that can be imagined most excellent . when we reade the description of his transfiguration on the mount , of his appearance to saint paul , to s t iohn , we may conceiue a little what they saw , but ti 's heareafter that we shall see him as he is . now vnto all these graces ; these glories of christ ioine that which is the fountaine of all , from whence ye shal see the parts of his compleat excellencies . that now is the infinite loue of god the father towards him his only sonne . he is his delight , his elect in whom his soule delighteth , his beloved sonne in whom he is well pleased ; so that if we would seeke for a patterne of all excellencies , they were no where to be found , but only in him . no marvaile if the church , the faithfull ( whose eies are opened to behold those things in christ ) doe loue him , a person so beloved of god , so louelie in himselfe , so gracious , so glorious . but this is not all , they loue him also . reason 2 secondly in regard of what he is to thē , vnto the church , christ is all in all , what good shee hath it is from him , what shee expects it is by him . 1 first in this life shee hath grace and protection , grace from his spirit , protection from his power , both from his loue. the church is sanctified by his spirit , he baptizeth it with his spirit , washing the faithfull with cleane water from the filthynes both of the flesh and spirit : he hath freed them from that loathsome vncleanenesse of corrupted nature , wherin the vngodly remain , polluted with all vncleane lusts , he sets them all at libertie from the bondage of sinne , of servants to sinne making them servants to god in righteousnes : he liues in our hearts by faith , and changeth our sinfull natures into the likenesse of his most glorious nature by the powerfull workes of his spirit , sending life into vs who were wilde , and withered branches , that being quickned thereby , we might bring forth fruit according to god in all holynesse . 2 secondly the church is protected by the power of christ frō the malice of sathan whether he act ; plot , contriue destruction against whole churches , or by temptations feeke to vndoe the soules , and salvation of private men . christ walketh in the midst of the candlestickes , revel . 1. 20. he only that hath placed them can remoue them : he hath his starres his ministers in his right hand , where they shall bee sa●e : he hath all those that god hath giuen him in his keeping and none shall plucke them from him , all are kept safe to that everlasting kingdome . in peace he is the glorie of his church , in trouble the safetie of it : if shee be in the wildernes , he is the angel that goes before her to giue her rest , if shee be persecuted he hath a wildernesse whereto she may flee , there be cleft ; and holes in the rocke wherein shee shall be hid , and if the dragon cast forth whole flowds of malice to overwhelme her , the earth shall open her mouth , & swallow vp the flowds , if shee be invaded with armadoes he can blow with his breath , and they shall sinke into the bottome of the deepe like lead ; if vnder-mined by a powder-plot , he can bring to light the deedes of darknesse , and saue his anointed and his people , by a deliverance as wonderfull as the act intended . in a word his heart is vpon his church , and faithful people , their sorrowes he thinkes vpon , their afflictions , his afflictions , he is pained when they are persecuted , in every distresse he is neere at hand to afforde succour : in health to saue them from sicknesse ; in sicknesse to saue thē from death : in trouble of estate and paine of body , to preserue them from a disquiet minde , in anguish of soule to vphold from fainting by despaire . in life to saue them from a thousand deaths , in death it selfe to deliver them from that death , which is to come . thus is christ beneficiall to vs in this life . but in the life to come he bestowes glory on the church : the saints shal be made perfectly righteous , perfectly glorious like vnto himselfe : where he is , there they shall be for ever to behold his glory , to be partakers of his ioie . you see then that christ every way deserues all our loue , seeing he is not only most excellent in himselfe , ch. 1. 13. but hath also done most good vnto vs. ch. 5. 16. whence it is no wonder if everie faithfull soule conclude as it is in this booke often , that christ is to it as a bundle of myrrh , a cluster of camphire , that he is faire and pleasant and wholy delectable . let vs nowe make some vse to our selues of this point . vse 1 the first vse shal be for a reproofe of mens mis-guided affections , who loue any thing better then christ ; they are baptized into the name of christ , count it an honour to bee called christians , and if you will belieue them they exspect to be saued by christ , yet if a man looke into their practises , thei 'le appeare to any that can iudge , that they thinke of nothing lesse , care for nothing lesse then christ. that which the church confesseth of her owne negligence whereinto shee was misled , chap. 1. 6. [ they made me keeper of the vines but i kept not mine owne vine , ] shee attended on the fancies and pleasures of others , but not on her owne welfare , this we may apply vnto the profanenesse of most men , who haue vines , enough to keepe and dresse where about sathan and their owne lusts haue set them on worke , but for that true vine which is christ iesus , they take no pleasure at all , in resting themselues vnder his shadow , or tasting his pleasant fruit . men haue many things to busie their affections about , but while they tend other things they are vtterly carelesse of this one thing that is the chiefest . one man hath set vp preferment and greatnes in the world for the idoll which he worships , and all his time , meanes and thoughts are taken vp in prosecution of some plot wherevpon he hath contrived his farther advancement . another wallowes in all base pleasure , and so long as hee can content the beastly part of himselfe , his sensuall desires ; he thinkes himselfe well-apaid , hee enioies what he loues , and what needes he more . another loues nothing but mony and cattle , and trees , and earth , it is his happynes to say all this is mine , and when he is amidst those things he is amidst all his contentments . in short , every man hath his welbeloved in some kinde or other ; but it is not the beloued here spoken of . no ( my brethren ) these men loue not christ say they what they will , they make little reckoning of him . come to the triall of it and you shall see it so . the old saying's true , vbi amor , ibi oculus , where we like , there we looke ; or as christ saith , where our treasure is there will our hearts be also , mat. 6. 21. consider then your selues , in your thoughts what is it you most thinke of ? is it of christ , of his excellencies , of his benefits ? can you take pleasure in describing to your soules the glorious and gracious qualities of his person , musing attentiuely vpon such admirable excellencies , so farre surpassing all that in this world can be called either gracious or glorious ? are our hearts often warmed with heauenly ioie , when in our private meditations we recount with our selues what great things he hath done and will doe for our soules ? to thinke how mightelie he hath wrought in vs by his spirit , to make vs aliue , and keepe vs aliue , when we were once dead in sins ; how sweetly he perswades our will and stubborne affections to yeeld obedience , how forcible hee assists vs against most powerfull temptations ? can we reioice to thinke what happynes we haue in his favour , that he is a faithfull friend to vs in all our necessities , to whom wee may repaire for counsell and comfort ? doe his consolations refresh our spirits , that when sinne wounds vs , his stripes heale vs , when sathan accuses vs , he is our advocate to plead for vs ; when sorrowes and paines are vpon vs , he speakes peace vnto our soules , that in all wants & troubles we can surely pray vnto him , and poure out our soules into his bosome who only giues them rest ? doe we often meditate on that happynes he will one day bring vs vnto , when hee shall make vs like himselfe , most glorious in our bodies , most righteous in our soules , most blisfull in all , and that for ever ? be our thoughts ( my brethren ) on these things ? run our desires and wishes this way ? oh what strangers are such meditations from most mens hearts ! they thinke what they shall eate , what they shall put on , how they shall bring the yeare about ▪ how they shall pay this debt , purchase that field , that house , provide to raise such a sonne , to marry such a daughter , to grow rich , to get high places , titles , and offices , how to follow their pleasures and liue at hearts ease , how they may effect their wicked designes , oppresse a man , and his inheritance , revenge such wrongs as haue beene done them by their neighbours , and watch them an ill turne to be even with them , yea these be the great and mighty imployments of mens thoughts , where about they busie themselues , and often breake their sleepe , day and night , the whole weeke , the whole yeare , their mindes run vpon these things , when they be at church at praier , in hearing , at any good exercise the heart still wanders about such matters , euen at this present . is it not euen so my bretheren , which of vs can excuse our selues , and say my heart is innocent ? consider we againe the practises of men , whether they will stand with the loue they professe to christ : we will doe much for one that wee loue , especially if it be one that can doe much for vs. now what saith our saviour . if you loue me keepe my commandements . ioh. 14. 15. if christ be our beloved , his cōmandement ; must be so too . whosoever hates the law hats the lawgiver also . take a view then of mens practises , & we shall see , they make a very scorne of christ , & of his cōmandements . looke vpon them in their families , & you cannot finde any foot-steps of religion , no constant praier morning and evening : no reading of the word , no instruction of children and seruant , no duties of devotion whereby you shall know them from papists , atheists , or infidels . see them in the publike worship of god , and there is nothing but negligence and profanenesse , seldome at church if any businesse else be to be done , & when they are there , they are carelesse in praier , in hearing of the word read , or preached , nothing is remembred for which they are a ●ote the better . looke vpon them in their private conversation , & they are full of all vngodlines , vnrighteousnes , and vnsobernesse , horrible swearers , that cannot speake but they must blaspheme , profane despisers of gods word , and worship , deriders of preaching and preachers , in a word , enemies to all godlinesse and piety of life , which by reproaches , and vnchristian revilings , they seeke to blast in whōsoeuer they see it grow , extreamely ignorant , knowing nothing distinctly in matters of religion , not able with any vnderstanding to giue you a reasonable account in any point of their faith . in ciuill dealing mē that are vnfaithfull , vntrustie , vnmercifull . in their carriage prowd , disdainefull , luxurious , wanton and vncleane persons . may we belieue such men when they say christ is their beloued ? surely we cannot though they should sweare it . what ? loue christ , yet not know him , except it be by his name ; loue him ? and yet despise his seruants , his service , his ministers , make a iest at his word , and put off with a scoffe the counsels and rebukes which out of it are brought to them . loue christ ? yet set thy mouth against heauen , and in thy rage and hellish surie discharge thy blasphemies vpon his soule , his body , his blood , his wounds , his name , vpon all that is pretious in him , and not to be named but with devotion . wilt thou say thou louest christ , when thou hast no heart to thinke on him , to talke of him , to be in his presence , in the assemblies of gods people in publike , at sermon , at sacraments , at private praiers ? is he thy friend ? and yet art though loath to haue any thing to doe with him , in such places , in such exercises ? in fine wher 's thy loue to christ , whilst i see thy vngodly life , whereby thou dishonourest christ ▪ and shamest the name of a christian ? if by these practises we shall know thy loue of him , whereby i mervaile shall we know thy hatred of him . but , brethren ▪ be not deceiued , god will not so be mocked , delude thy selfe thou maist , but christ thou canst not with such faire glosses : it is not him whom thou louest , it is some thing els , thy pleasures , thy wealth , thy lusts , the world , the diuell . these be the things whereon thy affections dote , whereto thy desires are fastned , these things thou canst serue , let thē commande any thing , thou art at a becke to doe it , it is thy felicitie to be imploied by them . if any will crosse thee in these thy courses , admonish thee , rebuke thee , perswade thee , thou canst not brooke them , thou countest them thine enemies , that thus trouble thee ; when thou art entreated by thy loue to god , thy loue to christ , thy loue to his word , by thy loue to his ministers , by thy loue to thine own soule , by all things that are louely , & by all loues to deny vngodlines and worldly lusts , and to liue righteously , soberly , and godly . wouldst thou not be perswaded to reason ; didst thou indeed loue any of these , as in word thou professest to doe : but when all admonitions , reprehensions , exhortations , or whatsoever good coūsel given in the name of christ shall not yet be entertained for the loue of christ , but fall vpon the heart like the hammer on the anvill , that strikes but enters not , or like a ball from a wall be smitten backe into the face of him that sent it , with scorne and contempt of him , his message , and his minister too , say what thou wilt , thy tongue belyes thine heart , christ is not he whom thy soule loveth , when thou wilt doe nothing for his sake , take it for a conclusion , he hates christ that hates christianitie . vse 2 2 vse is for exhortation that seeing wee haue so faire an obiect of loue as christ is , we would place our loue there and bestow it on him who best deserues it . this is a verie good point to put in practise . wee haue ignorant , and worldly mindes , wee know not the high excellencies of christ iesus and therefore doe not affect them . the world and worth of it we know and loue , but too well . againe sathan , and our wicked hearts doe blinde our eies , that wee cannot iudge aright of things ; it is with our mindes , as it is with our eyes , things that are a farre off though of greater & bigger circuite , yet seeme far lesse then those things that are neerer at hand . the earth , and earthly pleasures they are hard by , we taste see and handle them , we finde the sweetnesse of them by their present possession , their natures agree with ours , they are carnall , and so are wee , and therefore they will sort with our sensuall desires : but now for heauen and it's ioy ; for christ , and his graces , and glories , they are matters a far off , out of our kenne , we heare much talke of them in word , but our fleshly mindes cannot raise vp themselues so high , as to conceaue the true worth of them , by that which we heare spoken of them ; such spirituall things , fit not with our earthly dispositions , and therefore when we heare of them ( take away a few faint desires , that dye of themselues ) we haue otherwise indeed no great liking of them , we ful●●ll euery of vs more or lesse the prophecy of esay , foretelling how corruptly men would iudge touching christ and his conditions , euen wee thinke that he hath no forme nor comelinesse , and when wee shall see him there 's no such beauty that wee should desire him . looke how meanely the iewes esteemed of christ in his abasement vpon earth , so doe christians now iudge of him though in his glory , they see no such great excellency as men speake of in christ , in his graces , his word , his ministers his seruice , that they should be so much carried away with the loue of him , or his . how often doe men aske that question in their hearts , which the daughters of ierusalem asked the church , what is thy beloued more then another beloued , o thou fairest among women , what is thy beloued more then another beloued that thou dost so charge vs ? what need such adoe , such calling and seeking and enquiring of the watchmen of the citty ; such charging of vs to tell him to thee , if wee finde him is there any such singular dignity in this thy beloued aboue others ? so men in their hearts and tongues doe enquire strangely touching christ and religion , they wonder what great matters we finde in christ , and his seruice , what good they get by so much prayers , preaching , running to sermons , and hearing ; by such strictnesse in their liues , and all this for the loue of christ , & conscience of his commandements : they see not where the benefit is , and it euen angers them that others should admire what they see not , for any thing they perceiue grace desires not so mmch law as god ; the communion of christ hath not so much delight in it , as that wi●h they call goodfellowship ; filthy pleasures rellish sweeter , then the ioyes of the spirit , and peace of a good conscience ; they can loue the world & the things in the world , bee it an impure strumpet , the very image of the divell aswell , nay rather then iesus christ. the brightnes of gods glory , & expesse image as he is called of his person , this doctrine of louing christ soundes strangely in the eares of carnall men ; wherefore that wee may make a right vse of this instruction two things are to be obtained before we shall loue christ. 1 knowledge of christ , what are his excellencies in himselfe and benefits toward vs. this knowlede is the mother of affection , what the eye sees not the heart rues not ; and t is true on the other side , what the eye sees not the heart ioyes not . wherefore all meanes must bee vsed to get a distinct knowledge of christ , in all the forenamed particulars . e perfectly we shall not know him in this life , neither shall we perfectly loue him , but so farre as the word hath described him to vs we may and must know him . 2 holinesse of heart : for christ , and all things in him are holy , heauenly , and spirituall , and our affections will never take to them , till they bee made like to them heauenly and spirituall , 't is indeed naturall to loue some things , but to loue god that 's from grace , this affection is found only in the church , 't is the soule calls christ wellbeloued , those that are regenera●e , whose hearts are sanctified , those virgins are spoken of in the third verse of the first chapter , who haue smelt the odor of the sweet perfumes , & oyntments of the grace of christ shed abroad in their hearts : these loue christ , and none els . when thus the eyes of our mindes are enlightned , and our sinfull hearts changed , then shall wee begin vnfainedly to loue & admire those treasures of knowledge and wisdome those exceeding riches of grace & glory which are stored in the person of our lord iesus christ : wee shall then looke vpon all that good is the world which before we loued and magnified , now comparing it with christ wee shall conclude with the apostle , the things which were advantage to mee , the same i cannot loose for christs sake , and iudge them to bee dung that i may winne christ. it wil be with vs as it was with the daughters of ierusalem before spoken of , who at first ignorantly and somewhat scornefully asked the spouse what was her beloved , that shee sought so much after him , but when shee had at large described him in all his excellencies , and told them : this is my beloued , this is my loue o daughters of ierusalem , now their eyes are opened , and their hearts touched , they are as desirous to goe seeke him as the spouse her selfe and now they begin to enquire of her o thou fairest among women , whether is thy beloued gone , whether is he turned asiae , that we may goe and seeke him with thee chap. 6. 1. now the lord open our eyes by his spirit , that wee may cleerely see and ardently loue christ , to whom with the father , &c. finis notes, typically marginal, from the original text notes for div a09262-e160 gell. noct . attic. lib. 1. cap. 15. notes for div a09262-e1620 iob. 21. 14. notes for div a09262-e3870 1. cor. 7. 20. notes for div a09262-e5340 act. 4. 12. rev. 22. 20. 1. ch. 5. 10. psal. 45. 2. ioh. 3. 34. heb. 1. 9. ioh. 1. 14. coloss. 2. 9 phil. 2. 9. mat. 17. act 9. revel . 1. 1. ioh. 3. 2. prov. 8. 3. esa. 42. 1. mat. 3. 17. rev. 1. 20. mat. 6. 21. 14. ioh. 15. esay . 3. 3. cant. 5. 9. heb. 1. 3. phil. 3. ● . cant. 5. 16 christs commination against scandalizers, or, a treatise wherein the necessitie, nature, sorts, and evils of scandalizing are clearly and fully handled with resolution of many questions, especially touching the abuse of christian liberty, shewing that vengeance is awarded against such as use it to the grievance of their weake brethren / by iohn tombes ... tombes, john, 1603?-1676. 1641 approx. 302 kb of xml-encoded text transcribed from 234 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a62865) transcribed from: (early english books online ; image set 53609) images scanned from microfilm: (early english books, 1641-1700 ; 582:28) christs commination against scandalizers, or, a treatise wherein the necessitie, nature, sorts, and evils of scandalizing are clearly and fully handled with resolution of many questions, especially touching the abuse of christian liberty, shewing that vengeance is awarded against such as use it to the grievance of their weake brethren / by iohn tombes ... tombes, john, 1603?-1676. [24], 438 p. printed for e. forrest, and are to be sold by richard royston ..., london : 1641. errata: prelim. p. 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that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sin. 2004-11 tcp assigned for keying and markup 2004-11 aptara keyed and coded from proquest page images 2005-01 emma (leeson) huber sampled and proofread 2005-01 emma (leeson) huber text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion christs commination against scandalizers : or , a treatise wherein the necessitie , nature , sorts , and evils of scandalizing are clearly and fully handled . with resolution of many questions , especially touching the abuse of christian liberty : shewing that vengeance is awarded against such as use it to the grievance of their weake brethren . by iohn tombes . minister of gods word . 1 cor. 8. 12. vvhen ye sinne so against the brethren , and wound their weake conscience , ye sinne against christ. printed at london for e. forrest , and are to be sold by richard royston at the signe of the angell in ivy-lane . 1641. to the right honourable iohn lord viscovnt scudamore . right honourable , it is necessary that christians should bee warned of sin against god , lest they incurre his wrath . and withall it is as necessary that the sins of which men are warned should be plainely , and distinctly declared . without the one mens consciences will sinne without feare : without the other they will feare where no feare is : the defect of the former will make conscien●es secure : the want of the la●ter perpetually unquiet , o● setled in errour . and errours in conscience produce many great evills not onely ad intra in mens owne soules , but also ad extra in humane affaires . the endeavouring then t● direct mens consciences in practique cases cannot but be a needfull and charitable worke . and surely as it is usefull in other arguments , so very needfull in this of scandals . few there bee that heed the terrible commination of our saviour against scandalizers , and therefore are affected as if by transmigration they had cains spirit , when he said nunquid ego fratris mei custos ? whence it is that offences are multiplyed dayly , many soules perish , alienations of minde , schismes , jarres and warres too arise . wee wish , wee pray , i would wee might say we hope for a true union and consolidation of mens minds . certainly it is not to be hoped without removeall of scandals . on the other side the greivous threatning of our lord christ doth so affright many consciences , that they are almost irresolute in every thing they doe before men , as fearing least there be anguis in herba , some scandall in it . in my small reading and experience i find few doubts of conscience , concerning mens patent actions , in the resolving of which the difficulty hath not most of all rested on this point of scandals . which considerations moved me to apply some part of my studies to cleare this argument , and to remove this evill . and having in this forme fashioned a treatise , i cannot say polished , it is now produced into the light for publique good by discovery of truth . such as it is i humbly present to your lordship , as to a person made honourable not only by your high dignities , but also by your noble vertues , manifested abroade in your employments of state , and in this your native countrey ( wherein as in your proper orbe you shined many yeares tanquam stella primae magnitudinis ) by your eminent prudence and integrity in government , and by your rare , pious , and large munificence in restoring tithes , and bestowing lands and building on the church , and indeared to my selfe by reason of that noble favour by which your honour hath beene pleased to cheare me in this very great , and very poore cure , in and under which i now labour . which i beseech your honour to accept of as from him that rejoyceth in the prosperity of your honour and your noble house , and studies to acquite himselfe your honours in most humble observance iohn tombes . to the reader . christian reader . for preventing of mistakes i intreat thee to take notice . 1. that whereas i finde the word [ scandall ] in common speech & some writings used as if it did signify a slander or evill report , i conceive that such use of the word [ scandall ] in that sense is different from the proper notation and use thereof : and therefore is omitted by me in this treatise . for though a slander may be a scandall , yet ratio nominis , or the notion and conceit of them is different ; the one signifying a false report of another in respect of the speaker whether the party slandered know of it or not , be offended or not : the other generally signifies all such acts whereby mens minds are harmed in reference to the person harmed , as i have declared chap : 1. and 2. of this treatise . 2. that whereas i use the tearme [ regard ] sundry times , especially chap. 4. in such a sense as it carries rom. 14. 6. where our last translatours by it render [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] used there by the apostle , and i say such a scandall is not to be regarded or not regardeable , my meaning is not as if it were not simply to be regarded , but in every respect to bee neglected , so as that we should not at all be bound to be greived for anothers harme caused by his owne wilfullnesse or ill disposition , nor to pray or use other christian meanes to redresse it , but onely this , that we are not so to regard it as to conceive our selves bound in conscience to omit our action , or to charge our selves with sinne if we doe that thing upon which scandall followes in the cases there mentioned . 3. that there are in the print sundry faults escaped in the few hebrew and greeke and latin words , in the running title , in the numbers of sections in the margint , in the interpunctions , and letters , which because i conceive the learned will easily amend , and they are not likely either to hinder or pervert the understanding of the rest , i have thought best not to burden the table of errata with them , but have collected these few that follow as the most materiall . errata . page 8. line 21. for bastes read beastes . p. 19. l. 6. for sandalls r. scandalls . p. 76. l. 5. for and r. are . p. 77. l. 3. dele then . p. 80. l. 11. for due it r. due to it . p. 104. l. 18. for occasion r. occasion of . p. 118. l. 8. for it that r. in that . p. 285. l. 15. for wise r. wife . p. 392. l. 12. for they r. there . p. 410. l. 18. for changeth r. chargeth . p. 433. l. 18. for intrence r. entrench . the contents . cap. 1. of the meaning of the text , and the necessity of scandalls . parag : 1. the speaker and occasion of the words . parag. 2. the partition of the text. parag. 3. the explication of the word scandall in the proper acception . parag. 4. scandall in the scripture use . parag. 5. of the sorts of effective scandall . parag. 6. the necessity of scandalls . parag. 7. in respect of scandalizers . parag. 8. of persons scandalized . parag. 9. of satan . parag. 10. of god. parag. 11. for what ends ordered by him . parag. 12. the application . 1. to justify religion notwithstanding the scandals of the professors of it . parag. 13. to magnify the providence of god. parag. 14. to teach men to walke circumspectly . parag. 15. to waite for christs comming . cap. 2. of the woe belonging to scandalizers in generall . parag. 1. the explication of the words of the second proposition of the text. parag. 2. that a woe belongs to scandalizers . parag. 4. who are scandalizers , and to what scandalizing woe belongs . parag. 5. what woe belongs to them . parag. 6. 7. why a woe belongs to them . parag. 8. application 1. to manifest the danger of scandalizers . parag. 9. to admonish them of their sinne . parag. 10. directions to avoyd it . cap. 3. of scandalizing in speciall by sinfull example . parag. 1. scandalizing distributed into foure wayes . parag. 2. a woe belongs to them that scandalize by sinfull example . parag. 3. what actions of sinfull example doe scandalize . parag. 4. how they doe scandalize . parag. 5. why a woe belongs to such . parag. 6. application 1. to move them to mourne that scandalize by sinfull example . parag. 7. 2. to move men to take heed of scandalizing by sinfull example . parag. 8. 3. and others that they be not scandalized by sinfull example . parag. 9. directions to prevent it . cap. 4. of scandalizing in speciall by abuse of liberty in things lawfull . parag. 1. a woe belongs to scandalizers by abuse of liberty in things lawfull . parag. 2. reasons thereof out of s. paules epistles . parag. 3. the difficulty of this point , and quaeres propounded to cleare it . parag. 4. answer of the first quaere , what are things lawfull and indifferent , and what is our liberty in their use . parag. 5. what wayes our liberty in things indifferent may be restrained . parag. 6. the summary of the apostles resolutions about scandall in the use of things indifferent delivered rom. 14. parag. 7. and 1. cor. 8. 9. 10. chapters . parag. 8. quest. 1. who are to avoyde scandalizing by abuse of liberty in things indifferent . parag. 9. quest. 2. scandalizing of whom by such abuse is to be avoyded . parag. 10. quest. 3. whether strong ones are obnoxious to such scandall . parag. 11. quest. 4. who are to be accounted weake ones not to be thus scandalized . parag. 12. quest. 5. what evill consequent on our actiō makes scandalizing of this sort . parag. 13. quest. 6. how long we are to forbeare our liberty for feare of scandall . parag. 14. quest. 7. what foresight of scandall consequent is necessary to make a man capable of scandalizing this way . parag. 15. quest. 8. whether the restraint of our liberty for feare of scandall be universall . parag. 16. quest. 9. whether scandall may be by omission of the use of our liberty . parag. 17. quest. 10. whether a community or a magistrate may be scandalized . parag. 18. quest. 11. what we are to doe when there is danger of scandall one way , and of disobedience to the magistrate another way . parag. 19. quest. 12. what we are to doe in case of scandall either by using or not using our liberty . parag. 20. quest. 13. what we are to doe when the forbearing of our liberty indangers the losse of it . parag. 21. quest. 14. what wee are to doe when there is danger of life by not using our liberty , of scandall by using it . parag. 22. quest. 15. what we are to doe when there is feare of scandall to some , and hope of good to others by use of our liberty . parag. 23. quest. 16. how farre we are to regard the scandall that ariseth from meer fancy without any probable reason . parag. 24. application 1. to manifest the uncharitablenesse of scandalizers by abuse of their liberty . parag. 25. 2. to disswade them from this sinne , with directions against it . parag. 26. 3. to admonish men that they be not scandalized by anothers use of his liberty , and directions to that end . cap. 5. of scandalizing in speciall by enticing practises . parag. 1. a woe belongs to scandalizers by enticing practises . parag. 2. how men scandalize by enticing practises . parag. 3. difference of scandalizers by enticing practises in respect of the part they act therein . parag. 4. difference of scandalizers by enticing practises in respect of the motives which incite them . parag. 5. difference of scandalizers by enticing practises in respect of the matter wherein they scandalize . parag. 6. the reasons of the woe due to this scandalizing . parag. 7. application 1. to manifest the great guilt of scandalizers in this kind . parag. 8. 2. to admonish men to take heed of scandalizing this way . parag. 9. 3. and those that are apt to be scandalized . cap. 6. of scandalizing in speciall by persecution . parag. 1. a woe belongs to scandalizers by persecution . parag. 2. how beleivers are persecuted . parag. 3. how persecutions doe scandalize . parag. 4. what woe belongs to scandalizers by persecution . parag. 5. application 1. to discover the danger of such scandalizers . parag. 6. 2. to deterre them from it . parag. 7. 3. to advise them that are in danger of being scandalized by persecutions . cap. 7. of the aggravation of the woe belonging to scandalizers . parag. 1. the explication of the third proposition in the text . parag . 2. those that believe in christ are little ones . parag. 3. some lesse then others in spirituall gifts and graces . parag. 4. in power and dignity . parag. 5. beleivers commonly lesse then others in the world . parag. 6. little in their owne eyes . parag. 7. application 1. to advertise us of the estate of beleivers in this world . parag. 8. 2. to teach beleivers contentednesse in a low condition . parag. 9. 3. to quicken their hope after heaven . parag. 10. 4. to aggravate the sinne of scandalizing beleivers . parag. 11. that the woe due to scandalizers of beleivers is greater then any temporall death . parag. 12. who are to be accounted beleivers in christ. parag. 13. why so great vengeance is awarded to scandalizers of beleivers in christ. parag. 14. application 1. to manifest christs tender care over his people . parag. 15. 2. to teach us to commit our cause to him when we suffer for him . parag. 16. 3. to advertise scandalizers of the greatnesse of their sinne and punishment . parag. 17. 4. to deterre them from their sinne . vae scandalizantium . luke . 17. 1. 2. 1 then said he to the disciples , it is impossible but that offences will come , but woe unto him through whom they come . 2 it were better for him that a milstone were hanged about his neck , and he cast into the sea than that he should offend one of these litle ones . cap. 1. of the meaning of the text , and the necessity of scandalls . the wordes of the wise ( saith solomon ) are as goades , and as nailes fastned by the masters of assemblies : which are given from one shepheard : such words are these : the words of the wise , even of him who is wisdome it selfe , given from one shepheard , even him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the chiefe & only shepheard , and bishop of soules to the masters of assemblies , the holy apostles , to be , as goades to provoke unto love , and as nailes to fasten men in unity . all the words of this preacher were acceptable words , and although all are not written , yet all that are written are upright , even words of truth . this present speech was conceived so usefull , that two of the evangelists have preserved the first part : s. luke here , and saint mathew ch. 18. 7. and three the latter part ▪ s. luke here , s. matthew with some inversion of the order used by s. luke , and saint marke , ch . 9. 42. the occasion of this speech is distinctly related by s. matthew , to wit , the disciples disceptation about preeminence ; to decide which controversie our saviour sets before them a litle child , as an embleme of humility , and upon this text reads a lecture to them , of which these words are part , s. marke ch . 9. 39. inserts another accident , to wit , s. iohns forbidding some that were not in christs retinue , to cast out divels in his name , togither with our saviours reply . saint luke ch . 9. v. 46. &c. relates the same accidents , but not this part of his course in this place . in which it is in vaine to seeke for connexion . that which maldonate hath observed is right , that the occasion is plainly set downe , and the order right in s. matthew ; here in s. luke the words are put loco alieno in another place . these two verses in s. luke doe containe three categorical propositions : in s. matthew there is a fourth put before two other , which is , woe to the world because of offences : which because my text omitteth i shall let it passe . of the three propositions in s. luke , the first is modall , and declareth the necessity of scandalls : it is impossible but that offences will come : the second foretells the wofull condition of scandalizers : woe unto them through whom they come : the third v. 2. aggravates that woe to them that scandalize one sort of persons called little ones , by an uneven comparison of their woe with a lesse , but a very grievous one : it were better &c. to begin with the first proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in saint matthew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often used by aristotle as equivalent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and it doth here void an unavoidable necessity . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be or happen . that which most requires explication is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated offences : which word is originally a greek word , but by use taken into our english language , as it is into the latine & other tongues : it is very frequent in the new testament : greek grammarians tell us that originally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified some part of a trap made to kill or catch wild beasts : hesychius in his lexicon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , scandall , a part of mouse-traps . the greek scholiast on aristophanes his acharn : and suidas after him tell us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were certain crooked peeces of wood , unto which wild beasts coming ( because the bait was thereunto fastned , say some ) did cast downe on themselves , or cast themselves upon some frame of wood , by which they were hurt , killed , maimed , or made halte and so caught : and therefore they derive these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from halting which hapned to the basts that dashed on them . such accidents the prophet isaiah intimates to follow on the putting of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 isay. 8. v. 15. where foretelling that christ should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated by s. peter 1. pet. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he tells us that many shall stumble and fall , and be broken and be snared , and be taken : but what ever the originall of the word be , certain it is , that in the new testament it is synonymous to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that at which a man dasheth his foot , as rom. 14. 13. s. paul puts these two words as of the same sense , rom. 11. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used as equivalent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signify a snare or toyle , by which in hunting wild beasts are taken . by which words the hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fall ( to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most aptly answers ) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used psal. 69. 22. isai. 8. 14. 15. which signify a gin , or snare , are rendred by the apostle . out of that which hath bin said , we may easily perceive that a scandall in the notatiō of the word signifies such a block , piece of wood , stone or the like , at which a beast or man dashing or hiting themselves fall or otherwise catch harme , as by bruising maining , halting or the like . scandall then properly is applied to that wherby the body is hurt the laying of which is forbidden levit. 19. 14. and therefore a woe belongs to him that laies it . but here doubtlesse our saviour means not such a stumbling-block as hurts the body , but ( as it is commonly translated to signify ) such a one as whereby the mind or soule is harmed . now the harming of the mind is by causing griefe , and so rom. 14. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is grieved , is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is scandalized , or stirring up anger , displeasure , enmity , as whē our saviour saith math. 17. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may not scandalize them , that is , we may not provoke them to anger or enmity against us . but chiefly the mind or soule is harmed by committing sin , as the action of him that sate at meat in the idols temple became a scandall in emboldning others to cōmunicate with idolaters in idol-service 1. cor. 8. 9. 10. and balaam is said to teach balac to lay a stumbling block before the children of israel to eat things sacrificed to idols , and to commit fornication , revel . 2. 14. which hurt of the soule is by laying it open to gods wrath , and by defiling and wounding the conscience : and here is to be noted , that whereas in common use to offend is as much as to displease , in the scripture use he is said to be offended who is induced to sin , though he be pleased thereby : so that to offend , is not onely to displease , but also to harme the soule even by pleasing . now this laesio animi , hurting of the minde is sometimes by a meere object without , at which the person offended dasheth himselfe , and hurteth his soule , the thing which is the scandall acting nothing to move the person to harme himselfe , which therefore may not unfitly bee called an objective scandall . thus images , silver and gold are termed , ezek. 7. 19. the stumbling block of mens iniquity . so was the babylonish garment to achan , bathsheba's nakednesse to david , the altar of damascus to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; &c. such are to many others a glasse of wine , a wanton picture , a book of magick , and the like . now in this sort of scandall it is the person hurt that scandalizeth himselfe , as being active therein : and therefore most truly the scandall is in himselfe . in which respect s. iohn 1. epist. ch. 2. v. 10. tels us that hee that loveth his brother abideth in the light , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and a scandall is not in him , that is , hee doth not make his neighbours prosperity his brothers preferment , &c. to be a stumbling block to him to make him covetous , envious , &c. for the antithesis , v. 11. and the coherence of the text shew it to be meant not of scādall , whereby through defect of love a mā causeth another to stumble , but of scandall whereby a man may cause himself to fall for want of light in himselfe . and to the same purpose it is said in that parallel place , psal. 119. 165. great peace have they which love thy law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there is no stumbling blocke to them , that is , by reason of their adhering to gods law , outward objects become not scandall to them . 2 sometimes the hurting of the soule is by the action of another , which i therefore call effective scandall , as ieroboams setting up the golden calves was a scādall to israel : davids sin a scandall in causing the enimies of the lord to blaspheme . now such actions may bee scandall three waies . 1. in potentia , in possibility onely , when the action is in it's nature scandalous , or in the intention of the agent , but not so in the event , because of the stedfastnesse and uprightnes of the person tempted . so was the action of iosephs mistris to ioseph . peters persuasion to our lord christ , mat. 16. 23. and this is termed scandalum datum , sed non acceptum , given but not taken . 2. in actu , actually . in the event , but not frō the nature of the action , or intent of the agent , but by accident by reason of the erroneous judgement , or evill disposition of the person scandalized , as christ's preaching of eating his flesh , and drinking his blood was a scandall , iohn 6. 60. 61. and the preaching of christ crucified is to carnall men . 1. cor. 1. 23. and is termed scandalum acceptū sed non datum , a scandall taken though not given . 3. in actu & per se , actually in the event , and of it selfe , that is from the nature of the action , as in davids sinne , 1. sam. 12. 14. or intent of the agent , as in balaams fact , rev. 2. 14. in ieroboam's fact , 1. kings 12. 29. 30. and this is termed , scandalum datum & acceptū : a scandall both taken and given . now although i conceive our saviour intended specially this last sort of sandalls in this place , they being the scandals by which a woe comes to the world , and a woe belongs to the authors of thē , yet i know no absurdity in it to extend this proposition in the handling of it to all those sorts of scandalls , by which the soules or minds of men are hurt . according to which the sense is this . it is impossible or it cannot bee otherwise , but that mens minds or soules will bee hurt with displicency , griefe , anger , enmities , sinns occasioned by outward objects & actions of men , which either by accident , or of themselves become scandalls to them . so that our saviours assertion is in briefe this : that while men live on earth there will certainly be offences and scandalls to the harm of mens soules . when our saviour tels us , mat. 13. 41. that in the consummation or end of the world , the sonne of man shall send his angells , and they shall gather out of his kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all scandalls , hee doth plainely intimate that till then there will bee scandals even in his church ; that the church in it's present condition on earth is but as a field in which wheat and tares grow together , scandals and good example : that it is a mixt company of good and bad ; wise , and foolish ▪ weake , & strong ; and therefore scandalls will arise . this necessitie of scandalls is . 1. in respect of the second causes . 2. in respect of the first & supreme cause of al things . the second causes are , 1. the persons scandalizing . 2. scandalized . 3. satan , who hath ever a finger in all mischievous things . 1. a necessity of scandalls is from scandalizers ; first , in generall from vitiousnesse of life which every where abounding makes scandals to abound . all sin against god is venemous : it being the very poyson of the old serpent . and all open sins are like the basilisk infecting those that come within the sight of them , unlesse well fenced with antidotes . it is so connatural to men , that they are ready not onely to take , but even to suck in the infection . faciles imitandis turpibus ac pravis omnes sumus . in opē sins scarse any man sins alone : specially if their persons bee eminent either in authoritie , dignitie , or any other reputed excellencie : one ieroboam is sufficient to make a whole kingdome to sin : the prophanenesse of one hophni is enough to cause a whole church to abhorre the offerings of the lord. and if persons be not scandalized with infectiou of open sinnes ; yet doubtlesse they will be with griefe of minde ; so that one way or another all open sins sinnes will beget scandalls , and therefore such sins being so many and so certaine , it cannot bee but that there should bee an innumerous brood of scandalls . 2. but besides vitiousnesse of life in generall , there are some speciall evills by which scandalls are multiplied . as 1. by malice . there are that doe data opera of set purpose lay snares for their brethren . it is the delight of some to be satans agents to harm the soules of their brethren , they sleep not except they have done mischiefe , and their sleepe is taken away unlesse they cause some to fall ▪ prov. 4. 16. balak hires balaam , balaam deviseth and teacheth balak to lay a stūbling block before the children of israel , rev. 2. 14. ionadab the sonne of shimeah directs ammon how to commit incest with his sister , 2. sam. 13 5. and these promoters of scandalls are likely none of the dullest , but the most active and subtill : satan hath wit enough to choose the ablest instruments for his purpose . they use craft , eloquence , diligence usque ad extremum virium , to the utmost of their power to further evill . so devoted they are to the divells service that he can have them ready to serue his turne at small wages , magna merces quieta movere . it 's wages enough for thē to doe hurt . their own disposition makes them active of their own accord . and this cause must needs be a fruitfull mother of scandalls . secondly , proud contempt of their brethren causeth many scandalls : while men sleight the harme of their brethren , that they may have their own wills : as those , rom. 14. 3. that despised thē that did not eat as themselves & those whose knowledge puffed up , as the apostle speakes , cor. 8. 1. thirdly , imprudence in many causeth scandalls : for so it may bee that men may by their speech and actions scandalize through ignorance , as s. peter did mat. 16. 23. 2 nor are scandalls more avoidable , if wee consider the qualities of persons scandalized . for as some are prone to lay stumbling blocks , so others are as apt to stumble at them . first , generally unmortified , or prevalent corruptions dispose men to fall by scandals . silly women laden with sinne , led away with divers lusts , are easily deceived by those that have a forme of godlinesse but deny the power of it . 2. tim. 3. 6. and those that receive not the love of the truth , that they might be saved , but have pleasure in unrighteousnesse , are not onely by gods just judgement , but also by their owne propensitie ensnared by signes , lying wonders , deceaveablenesse of unrighteousnesse and strong delusions to believe lies . 2. thessal . 2. 9. 10. 11. 12. corrupt qualities make men like straw or tinder , the least sparke of evill example or counsell will set them on fire . yea bare objects if seen or heard of will overthrow them . a voluptuous man shall not need to be invited to sports , merriments &c. sponte sua properat , he runnes of his own accord , he will smell them out himselfe as a vultur doth a carcase . even as sores of the body will draw corrupt humors to them , so will vitious hearts make scandals to themselves . secondly . in speciall some particular sinnes make some accidents to become a stumbling block to them . enmity against our lord christ his person , impatience to be rebuked , false opinions from example of others , common conceit , weaknesse from ignorance , dulnesse to conceive , mistakes of his speeches , caused the pharises and others to stumble at christ and his words . math. 13. 57. mat. 15. 12. ioh. 6. 61. ioh. 7. 3. 48. spirituall pride made the iewes rom. 9. 32. to stumble at christ : ignorance of their brethrens liberty made those weake ones mentioned rom. 14. to stumble at their brethrens lawfull practise , & fearfulnesse of heart caused peter and the disciples to be offended upon christs apprehension . mat. 26. 31. even as a mist afore the eyes , mistake of the unevenesse of the way , hasty going , a sudden weaknesse , and many more such accidents may cause the body to stumble , that otherwise hath not any setled debilitating sicknesse : so in the minde many scandals may arise from alienations of minde , mis-reportes , mistakes &c. both of them that are habitually depraved by a corrupt lust , and also of them that are otherwise right hearted . 3 nor may we forget the agency or working of satan , in assigning the causes of scandalls . for he is the primus motor , the first mover , the incendiary in all these mischievous things . it is his imployment to walke about seeking whom he may overthrow and devoure . he hath a trap for a iudas , a snare for a simon magus , a gin for ananias and sapphira . and he wants not a stumbling block for a david , a peter , or any of the best of gods saints . and these he laies thick , with much art and cunning , baiting each with his peculiar baite , that were it not for the wonderfull care of the almighty , by his preventing and sustaining grace , no man could escape overthrow by them : so that if we consider the second causes we see reason enough of the multitude of scandalls . let us raise our thoughts higher , from earth to heaven , from second to the first , from the subordinate to the supreme cause , and from thence we shall see a reason of the necessity of scandalls . the prediction of them by god proves the necessity of them , for gods prescience cannot be deceived . but these following texts of scripture doe import more then a necessity by prescience , to wit , a necessity by appointment or ordinance of gods will : and voluntas dei est rerum necessitas , it 's an axiom in the schooles , gods will is the necessity of things : christ is a stone of stumbling and a rock of offence , even to them which stumble at the word being disobedient , whereunto also they are appointed , saith s. peter . 1. ep. ch . 2. 8. behold i lay in sion a stumbling stone and rock of offence . rom. 9. 33. god hath given them the spirit of slumber , &c. rom. 11. 8. 9. and for this cause god shall send them strong delusions , that they should believe a lye . 2. thes. 2. 11. so that what ever be the way , it is from god that scandalls fall out : and therefore there is a necessity of them . but we may here aske with the apostle , rom. 11. 11. have they stumbled that they should fall ? are scandals ordered by god onely for the ruine of men ? doubtlesse no : there are other ends aimed at by god in the event of scandals , both in respect of him selfe , & of men . in respect of himselfe he orders the happening of scandals to become subservient to the fulfilling of his owne counsell . pharoahs stumbling was made an occasion to shew gods power , exod. 9. 16. and the disobedience of hophni and phinchas for the inflicting of gods just vengeance , 1. sam. 2. 25. & the unbeliefe of the iewes , the shewing mercy to the gentiles , rom. 11. 31. 32. in all of them there is a depth of wisdome , riches of knowledge in god , who by unsearchable judgements and undiscernable paths , brings his owne counsells to passe , v. 33. though wee know not how , nor why god doth permit such pernicious evils as scandals in thēselves be , yet the almighty whose thoughts are above our thoughts , whose waies are higher then our waies doth know . this wee are to hold as certaine . god lets nothing , no not scandals to fall out without excellent , though unsearchable wisdome , for righteous and good , though undiscernable ends ? and yet god doth not so conceale this matter , but that wee so far know his minde , that hee intends scandals , as for the intrapping of false hearted disobedient persons , so for the probation of thē that are sincere : the wōders and signes of false prophets , and dreamers of dreames were permitted sometimes to come to passe , to try whether wee love the lord our god with all our heart , & with all our soule . deut. 13. 3. and oportet esse haereses , there must be also heresies that they which are approved may be made manifest , 1. cor. 11. 19. and in the businesse of the embassadours of the princes of babylon , who sent unto hezekiah to inquire of the wonder that was done in the land , god left him to try him , that he might know all that was in his heart , 2. chron. 32. 31. so that one while god discovers a secret hypocrite ; another while manifests the hidden corruption or weaknesse that is evē in a godly person . here he lets a stumbling block be the destruction of an obdurate sinner , there it becomes to bee the witnesse of the faith , obedience , patience aud constancy of an upright believer . s. augustines saying is received in schooles , nisi esset hoc bonum ut essent & mala , nullo modo esse sinerentur ab omnipotente bono : unlesse this were good that there should be evills , they would by no means be suffered to be by the omnipotent good . nor is the laying of scandals lesse evill in man , because god permits them to be for righteous & good ends . for however they bee ordered by good intendmēts in god , yet they proceed from evill principles in men : and therefore are no whit the lesse vitious in men , because by accident to their intentions good is willed by god. as when it is said of iosephs brethren , gen. 50. 20. they thought evill against him , though god meant it unto good , their sin was not the lesse because gods goodnesse was the greater . for application of this truth . 1. from hence we may frame some answer to those that accuse religion by reason of the scandalls that are given by them that professe it . if scandals fall out among protestants , presently the papists inferre , that we are not the true church , the separatist that we are but an antichristian synagogue , the libertine , and carnall worldling , that those that professe more piety , then themselves affect , are but a sort of hypocrites . as if where there fall out any dissentions between the teachers , any evill practises in the schollers , there could be no true doctrine , nor good men , nor holy society . but these inferences are indeed nothing else but the unjust accusations of malitious minds . for if malice did not blind them , they might by the same medium conclude against themselves , there being no sort of men among whom evill practises doe not happen . even among the disciples of christ there was a theefe , in the first church of christians there were a paire of sacrilegious hypocrites , in the best churches there were dissentions , variances , and corruptions . the worst that can be hence inferred is that no church on earth is pure without mixture of drosse , that wheat and tares grow together untill the harvest . they that imagine a church on earth without scandalls in life , without corruption in discipline doe but fancy an vtopia , an idea of a church in their braines , which neither is nor ever will be in rerum naturâ . we have wherewith abundantly to justify our religion and church notwithstanding the accidents of scandalls , in that they are condemned in our doctrine , punished in our governement , disclaimed by most , practised by few . but that they are necessary by reason of mens corruptions , and satans working even where there is true religion , true church , true godlinesse , it 's enough to answer them , that from the event of scandals would argue , that our religion is not true , or our church false , or our piety hypocrisy . 2 a better use of this point is to take occasion to acknowledge & magnify the wise and gratious providence of god in ordering of scandalls . that there should be multitudes and multiplicities of scandals in the world , that every where satan should , i say not lay , but sow , and that thick too , snares and gins to catch the saints by the heeles , that over and besides the world , both good and bad should cast stumbling-blocks in our way , either wittingly or by imprudence , & withall naturall corruption be so apt to be busy with them , and yet the saints escape hell , get to heaven , sometimes without any dangerous falls , sometimes without any wounds , this is the admirable and gratious providence of god alone . it 's a thousand times more then to passe by the mouth of a hundred pieces of ordinance discharged against a man , and yet be unhurte , to break through the host of philistins with safety , to walk on high pinacles & not to fall downe headlong , to saile in the most rough and dangerous seas , to shoote the most perilous gulfs , and yet arrive in safety at the haven . the psalmist psal. 107. extolles the immense goodnesse of god in his preservation of men from many dangers : but none of them all is equall to this of the delivery of his people from scandalls , & therefore none deserves greater thanks : on the other side , that the almighty so orders it , that the obdurate sinner is insnared by scandalls to his perdition , yet no injustice , no fault in god , this is the wonder of gods providence , to be entertained by us with the apostles exclamation . o altitudo ! o the depth of the riches both of the wisdome and knowledge of god. rom. 11. 33. 3 but then though it be the ever-vigilant providence of god , that preserves the saints from ruine by scandalls , and his just judgemēt that leaves the wicked to his own perdition to be caught by them ; yet this excludes not , but requires care in the godly to take heed of them , and condemnes the impiety of the wicked in yeelding themselves to stumble at thē . for it is the vitiousnesse of the one , that makes scandalls to be actually such to him , & the holy wisdome of the other , whereby god keeps him from being overthrown by them : wherefore it behoves them to learne to walke circumspectly , not as fooles but as wise . ephe. 5. 15. and to this end , 1. to get as much spirituall prudence as they can to discerne them , to be acquainted with their own hearts by frequent examination , by through-knowledge of their naturall corruption , to be well seen in the wils and methods , and artifices of satan , whereby he seekes to deceive and devoure , to know the dispositions of wicked men , and weaknesse of good men whom satan may work by . 2. to be ever sober , and watchfull , not laid a sleep by any lust of our hearts , any pride & selfe-confidence , or the like , as david , hezekiah , peter , &c. were , when they were scandalized . 3. that we study constantly in gods law , and cleave to it with upright hearts , which is a sure antidote against this poison of scandalls ; for great peace have they which love thy law , and nothing shall offend them . psal. 119. 165. 4 that as we have one eye still to our way that we stūble not , so the other still on god in fervent praier to him , who alone can , and will keep us when we seek him . 4 lastly , sith notwithstanding all the vigilancy and warinesse of a christian , scandals will be till the sonne of man shall send forth his angels , and they shall gather out of his kingdome all things that offend , and them which doe iniquity . mat. 13. 41. the righteous must learne with patience and longing desire , to expect the comming of the son of man. even as the husband-man waiteth for the pretious fruit of the earth , so must they be patient unto the comming of the lord. iames 5. 7. till then there will be cause for them to be exercised , in humbling themselves , and mourning for the dishonour of god by scandalls ; as lot vexed his righteous soule with hearing and seeing the deeds of the sodomites , & to possesse their soules in hope and assurance that christ will come , and bind up satan , & remove all scandalls , and perfect his church , that they may follow the lambe whither soever he goeth . cap. 2. of the woe belonging to scandalizers in generall . having handled the first proposition concerning the necessity of scandalls , the second followes concerning the woefull condition of scandalizers , which is delivered elleiptically by s. luke , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by saint matthew fully , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , woe be to that man by whom the scandall cometh , or is ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which proposition the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neverthelesse , shews to be added in manner of a prolepsis : for whereas it might be urged , if there be a necessity of offences , then they are no faults , nor punishable ; our saviour seems to deny this consequence by telling us , that though they be necessary , yet they be voluntary in the scandalizers , who are therefore culpable , and punishable , woe unto him through whom they come . saint hierome in his commentary on math. 18. conceives that in this speech our saviour specially pointed at iudas . t is true that christ doth pronounce a woe to iudas mat. 26. 24. but that these words in my text should either aime at iudas his particular fact , or be restrained to his scandalous action , agrees not with the words , which speak of woe or evill redundant 〈…〉 to the world by offences : not one offence , and of scandalizing indefinitely any of those litle ones that believe in him . wherefore the meaning is , woe , that is misery or evill shall befall him by whom the offence cometh , who ever he be . and the conclusion that it affords is this , that misery belongs to him that is the cause of scandalls , or as in s. mathew in that paralel place mat. 18. 7. woe shall be to that man by whom the offence commeth . to declare which truth we are distinctly to expresse . 1. what scandalizers this woe belongs to . 2. what the woe is which is pronoūced against thē . 3. why it is that they incur this woe . in answer to the first , we are to consider , that that by which scandall comes is not a bare object , but a person , ( woe be to that man , as it is in s. mathew ) and that as an agent in causing scandall . 2. that sometimes a mā may be a scandalizer in overthrowing himselfe . as is manifest by that speech of our saviour , mat. 18. 8. if thy hand or thy foot scandalize , or offend thee , cut them off . that is as interpreters conceive , if thy lust , or will cause thee to sin , deny them . for mens own carnall reason , the lusts of their own hearts doe ofttimes cause them to fall , or to goe away . an instance is the example of the psalmist , ps. 73. 2. whose feet were almost gone , his foot-steps had wellnigh slipt . for he was envious at the foolish , whē he saw the prosperity of the wicked : his own understanding had in a sort tripped up his heeles , or scandalized him . and this sort of scandalizing may not unfitly be called internall ▪ or immanent , and is so far from being excluded here , that our saviour by subjoyning to the words , mat. 18. 7. woe to that man by whom the offence commeth , presently in the 8. ver . if thy hand scandalize thee cut it off , ( which is meant of this inward scandall ) seemes to have plainely intended it : and therefore s. chrysostome in his homily on math. 18. 7 calls the scandals here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all hinderances of the right way , whether from within or without . and indeed a woe doth undoubtedly belong to all such , as by their own vaine imagination , their own evill affections doe overthrow themselves ; when as s. iames speaks , a man is drawn away of his own lust and entised : for as it followes , then when lust hath conceived it bringeth forth sinne , and sinne when it is finished bringeth forth death . accordingly occasion might be taken hence to consider the waies of selfe-scandalizing , which are in a manner infinite , and to shew the woe consequent to them , and to give directions to prevent this danger . but this is besides my purpose in handling this text , and an immense taske : it must be to shew the deceites of every sinne , its manner of working &c. and therefore letting this thing passe only with this admonition , that it behooves every christian to be jealous of his own heart , and to watch it narrowly , lest it prove a iudas to him , and how deare so ever his lust , or imagination be to him , yet it must be cut off , that it scandalize him not , remembring the counsell of our saviour , that it is better without them to enter into heaven , then with them to be cast into hell fire . 3. that sometimes and that most commonly , scandalizing is a transeunt action , and he is said to cause offence , that harmes another by his action , and this may be called externall or transeunt scandall . and this is undoubtedly here meant , for he speaks here of scandalizing one of these litle ones that believe in him , and of such scandall as whereby a woe comes to the world , that is to the societies & rankes of men . and this sort of scandalizing is it which i intend to treat of . 4. that of this sort of scandalizing diverse definitions are given . there is this definition or description in tertullian his book de velandis virginibus , where he defines scandall , exemplum rei non bonae aedificans ad delictum , an example of a thing not good building to sin : which description though it doe not unfitly expresse what is the scandall which is by evill example , yet doth it not sufficiently comprize all sorts of scandalizing another , v. g. not the scandalizing by abuse of our liberty in things indifferent , nor that which is by persecution . that definition which the schoole-men as aqu. 2 a. 2 ae . q. 43. art . 1. doe cōmōly follow taken from s. hierome comment . in math. 15. is more fit to comprize all sorts of scandall to another . scandalum est dictum vel factum minùs rectum , praebens alteri occasionem ruinae ; that is , scandall is a saying or deed , lesse or not right , occasioning ruine to another . this definition is good enough , saving that the terme of ruine being a metaphor ( and according to aristotles rule in his topicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all metaphors are obscure ) is unfit for a definition till explained : wherefore it is needfull we should shew more plainly what is meant by ruine in this definition . by ruine , or falling , is doubtlesse meant here not corporall ruine or falling of the body , but spirituall ruine or the falling of the minde . now this spirituall ruine is primarily understood of falling into sinne , whether it be greater , as apostacy from the faith , heresy , infidelity , idolatry or the like ; or lesser as by causing a slower progresse in religion , unchearfulnesse therein , impediment to any other duty a christian or an unbeliever should doe . if any be asked whether any griefe or displicency of mind , or anger , which are the effects of scandall , as is before shewed may be called ruine of another , according to this definition ? whereto i answer : the griefe displicency or anger that ariseeth from another mans saying or deed , is sometimes just and necessary , when the words or deeds be manifestly evill ; such was the griefe of the corinthians for the scandall of the incestuous person ; our saviours indignation at the hardnesse of the pharisees hearts : such was the griefe or vexation of righteous lot , in hearing and seeing the ungodly deeds of the sodomites , davids griefe because men kept not gods law. and this griefe is a necessary duty in them that mourne , but a sinne and scandall in them that cause it . a ruine therefore it cannot be said to be in the primary sense , as ruine imports falling into sin , but ruine it may be said to be in a secondary sense , as ruine imports any affliction of the soule ; and with this explication the terme [ ruine ] may fitly enough expresse the effect of this scandall . sometimes the sorrow , displicencie , and anger that ariseth in the person offended , from the sayings and deeds of another are unjust , both in him that is offended , and in him that offends : this is when a man is grieved at the use of another mās lawfull liberty in things indifferent by reason of his owne weaknesse of faith , thinking that to be unlawfull which is not ; as those that were offended at their brethrens neglect of daies , and difference of meats , rom. 14 which thing is unjust in him that is thus offended , and it is also unjust in him that offends , when without charity to his brother he heeds not , as he ought , the avoiding of grieving his brother contrary minded . and this griefe may be called , ruine of the person offended , not only in the secondary sense , but also in the primary sense , occasioning not only griefe , but also uncharitable judging , dis-union , or diminution of affections , & sometimes further sins . sometimes the griefe is unjust in the person offended , but not in the person offending . as many were offended at our saviours , and the apostles preaching , which yet were their necessary duties ; such persons were not only angred , but sometimes forsook them and their fellowship , by reason of such preaching , and so the preaching was a scandall to them , and a ruine , both in the primary and secondary sense , but through their own default ; and therefore unjustly on their part . with this explication i conceive the definition given to be sufficient , and right enough . 5. that sinnes of thought are not scandalls , unlesse they break out into acts , whether of wordes or deeds . if smothered or stayed within they are sinnes , but not scandals . 6 that then an offence is said to come by a man , either when his intention is to harme his brother by his fact , as balaam did revel . 2. 14. or the nature and quality of the fact is apt to harme others , as in s. peters advice , math. 16. 23. in either of these two cases it is scandalum datum , or active scandall , and the man that is the agent in such facts or words , is one by whom the offence cōmeth . but if a man doe his duty and men are scandalized , if the offence were neither intended by the agent of the fact , nor come from the nature of the action , but from the ill disposition of him that is offended , it is to be conceived to be only ex accidente , accidentally , to him whose action did offend , and therefore it is in relation to him only scandalum passivum , a passive scandall , non datum sed acceptum , not given by him , but taken by the offended party , who is thereby the scandalizer of himselfe , or he by whom the offence cometh . our saviours discourse concerning the eating of his flesh , offended the capernaites iohn 6. 60. 61. but this was not by reason of christs sermon , which was of a necessary truth : but from their own perverse ignorance . in like manner the pharisees were offended at christs doctrine concerning the cause of defilement . math. 15. 12. but of this scandall not our saviours doctrine , but their owne malice was the proper cause . the fact of the reubenites offended the other tribes iosh. 22. 10. 11. 12. but this was through their own mistake . now the woe here denounced belongs not to those through whose actions scandall comes by accident : but those that give , or cause scandall , either in their intention , or according to the nature , quality , or manner of their action . so that , that to which this woe belongs , is not an object , but an agent , not only as scandalizing himselfe , but another , not by an action of the imagination , but of word or deed , bringing ruine to another , either in a primary or secondary sense , not by accident , but eyther by direct intention , or by reason of the nature , quality , or manner of the action . in answer to the second quaere . the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or woe is used in our saviours sayings to signifie some grievous judgement or calamity , both temporall , as mat. 23. 29. the woe denounced to the pharisees is expressed v. 33. to bee the damnation of hell . and that this woe is here denounced to scandalizers appeares by the aggravation in the 2. verse , where to have a milstone hanged about his necke , and to be cast into the sea , is made lesse than the woe here denounced to the scandalizer , and mat. 18. 7. when our saviour had said , woe ' to the man by whom the offēce commeth , he addes immediatly v. 8. that the hand offending should be cut off , that the scandalizer by retaining his two hands , be not cast into hell fire . hell fire or the damnation of hell is the chiefe and greatest woe due to the scandalizer . but besides it there 's a woe also of temporall death awarded sometimes to scandalizers . for this reason was balaam the sonne of peor slaine with the sword num. 31. 8. that god might be avenged of him for his practise in teaching balaak to lay a stumbling block before the children of israel . elies sons sinned greatly in their scandalous facts : for men abhorred the offering of the lord , 1. sam. 2. 17. the issue was , they were both slaine by the philistins in one day . likewise other temporall woes on their soules , bodies , names , estates , posterity , &c. are inflicted by god on scandalizers . thus was david filled with trouble of soule for his sin in the matter of vriah , by which he caused the enemies of the lord to blaspheame , so that hee was faine to beg hard for restitution of joy & comfort , psal. 51. 8. 12. and the incestuous corinthian was so plunged over head and eares in sorrow that hee was almost drown'd with it . 2. cor. 2. 7. hee was cast out of the church , delivered over to satan . david for the fore-named sin was haunted with griefes in his children almost to his dying day , and it stil lies as a blot upon his name . the priests that make others stumble at the law , and threatned with contemptiblenesse , malac. 2. 8. 9. no active scandall scapes scot-free , there 's none veniall , every one hath it's measure of woe ; yet not all alike . for some of these scandalls are more heinous then others , and therefore incurre a greater woe . as for instance , some scandalls consist in facts in their kind evill , and these are worse than other scandalls which arise onely from the abuse of our liberty , in things lawfull . the scandall of elies sonnes in respect of the foule nature of their facts was worse then than the scandall of the strong in faith by the eating of meats with offence , mentioned . rom. 14. 2. some scandalls are worse than other , ratione causae , in respect of the cause from whence they arise . as scandalls from malice , and subdolous intents are worse than those that arise from ignorance and imprudence ; balaams scandall by devising and counselling balak how to intrap the israelites was worse than peters advising of christ to desist from his purpose of going to hierusalem to suffer 3. some scandalls are worse then others in regard of the eminency of the person offending ; because they bring a greater staine to the profession , and become a greater danger to men , apt to stumble : thus davids sinne in the matter of vriah the hittite was greater then the sinne of the adulteresse mentioned io. 8. the scandalous fact of a clergy-man worse then of the people , of a magistrate than a subject , of a noble person than one of the commons . vbi sublimior praerogativa ibi major culpa . saith salvian , where the dignity is higher , the fault is the greater . 4. in respect of the issue and event of the scandall , some scandals are worse than others , as when the event with a litle heed might have bin foreseen , when the issue is not only the alienation or grieving of another , but also apostasy of some , hardening of others , occasioning others to blaspheame the name of god , to inveigh against the truth , gospell , religion , &c. thus the incestuous corinthians fact was worse than the fact of those that eat with offence to their brethren things offered to the idols . 5. in respect of the number and quality of persons scandaliz'd , the scandals of some are worse then of others . for it is worse to scandalize many than few , weake christians than stronger &c. so that these and such like considerations vary much the degree of the sinne of scandalizing , and consequently of the woe due it . yet so that none , but hath it's woe allotted to it . in answer to the third question . the reasons of this woe awarded to scandalizers are taken 1. from the nature of the sinne . for all scandalizing though but by abuse of our liberty in things indifferent is against charity , as the apostle teacheth . rom. 14. 15. for true charity should move us to serve , and helpe , and sustaine one another , gal. 5. 13. not to harme deject and grieve one another . now the law of charity is a fundamentall law , the law of christ , gal. 6. 2. and therefore in this respect scandalizing is a sinne against our brother , and against christ , 1. cor. 8. 12. wherefore according to the rules of equity he that regards not to shew love to others , deserves to be deprived of favour and love himselfe ; there being no rule more equall than that of our saviour , mat. 7. 2. with what measure yee meet it shall be measured to you againe . but when the scandalizing is not by ignorance , but wittingly and willingly , then it is much more against charity , and therefore justly deserves a greater woe . as when men scandalize of set purpose either as the pharisees that under pretence of long prayers and fasting devoure widdow●s houses , by their shew of devotion gayned proselytes , and made them two-fold more the children of hell than themselves . mat. 23. 14. 15. or as our saviour sayes of false prophets that put on sheeps cloathing , but inwardly are ravening wolves . mat. 7. 15. or foxes in the deserts . ezek. 13. 4. they shall receive the greater damnation , in that not only virtually , but formally , not only privatively , but also positively they sinne against charity . adde hereunto that if the scandalous fact be such an act as is in it's nature an enormous sinne , which though it were done never so secretly , yet it would highly provoke god : then it is to speake with the apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excessively sinfull , in that it is both a grievous transgression , and a grievous scandall , and consequently compound iniquity . in which respect the sin of hophni and phinehas in their violent profanations , & their outragious abusing of women even before the tabernacle of the congregation , was very great before the lord , for men abhorred the offering of the lord. 1. sam. 2. 17. and davids deed in defileing bathsheba , and murdering her husband was exceeding greivous , in that he gave occasion to the enemies of the lord to blaspheame . 2. sam. 12. 14. 2. from the effects of it . the immediate and principall effect of scandalls is the harme of our brothers soule , by wounding their conscience , as the apostle speaks 1. cor. 8. 12. and quantum ad scandalizantem , as much as pertaines to the scandalizer the destruction of him , for whom christ dyed , as the same apostle speaks . 1. cor. 8. 11. rom. 14. 15. i say not that every soule that is scandalized doth eventually perish , nor doe i meddle with the dispute concerning christs intention in dying for them that perish : but this i say that he that scandalizeth a soule , for w ch , for ought he knowes christ dyed , and for which hee is to conceive christ died , and thereby moves him to turne into the way of perdition , doeth for so much as concerns his action , cause his brother to perish for whom christ died , although hee neither in the event perish not , nor christ in his intention offered up himselfe as a sacrifice to his father to appease his wrath for him . for it is meerely ex accidenti by accident to the scandalizers action , that either his brother perished not , or christ died not for him . even as he that maliciously intending to wound iason , phaeraeus did by accident cure him of an apostem , his fortune was admirable , but his malice nothing lesse in his wound by that accident . surely every man ought to bee tender of his brothers soule that it perish not by his action . and if notwithstanding his scandalous fact yet hee perish not , this cōmends gods goodnesse , but lessens not his naughtinesse . every man ought to bee tender of the soule of his brother , as if he were certain christ died for him , when in appearance to him christ died for him , and hee that is not so , is injurious to christ , whether christ intended to dye for the person scandalized or no : even as he that does a thing lawfull , which his owne conscience judgeth unlawfull , sinnes damnably , as if the thing were in it selfe unlawfull rom. 14. 23. now doeth not he that cares not to destroy anothers soule deserve to have his owne soule lost ? should his soule bee regarded by god , that makes no account of his brothers ? if a cain or iudas betray or destroy anothers life , who is aggrieved that they loose theirs ? if a monstrous caligula be so minded that he hee care not though all mens heads were off so that his might stay on , who can except against god for letting vengeance loose upon him ? adde hereunto that besides the principall and immediate effect of scandals many other evills by breach of charity , contentions , schismes &c. follow upon them , which as they bring woe to the world , so doth the woe brought on others justly rebound on the head of him that casts it . for application of this truth . 1. that which hath been said manifests unto us both the sinfulnesse and the danger of those that heed not their wayes to avoyde scandalizing of others , that watch not over their words or actions least they cause others to stumble . it is not to bee denied but that there are some who through overfearfullnesse of giving scandall , doe omit things fit for them to doe , which ariseth through want of knowing in what cases scandall is to bee feared , in what not , out of imprudence in not discernning the difference of persons . this errour is the more pardonable in that it likely comes not out of an evil disposition , but out of a tender conscience , joyned with a weak understanding . nor likely doth it procure other hurt than the lessening of the esteem of the person scrupulous , & the exposing him to contempt and derision , in some , to pitty in others ; excepting when such scrupulosity causeth disobedience to the necessary commands of governours , or breeds superstition , or the like evils . yet this is an evill in that it is an errror , and somewhat intrencheth on gods prerogative , in making that to bee sin , which he hath not made sin : and therefore is to bee shunned , not to be cherished . but such likely are but few . the most of people mind and prosecute their pleasure , profit , credit , preferment , content , &c. but litle or nothing regard what scandall followes thereon , many are of that impetuous resolutiō that they will have their sports not unlawfull in themselves , though they will certainly occasion drunkennesse , quarrelling , blood-shed , idlenes , undoing of families , and such like evils . so that in a sort they resolve like unto that pope , who said that hee would have his dish of meat in spight of god , so these are bent to have their sports in spight of their brethren ; yea and of god too , that commands them not to offend their brethren . and as men are affected to their pleasure , so they are to their profits , preferments , credit , ends , yea their vaine customes . so violent is the streame of their wills , that they will have their course , although they not only overthrow many lives , and states , but also drowne many soules in perdition . too too many are of cains mind , who when he was demanded of god , where his brother was answered angerly gen. 4. 9. am i my brothers keeper ? they care not whether they sinke or swimme , their consciences be whole or wounded , they stumble or goe upright , they perish or be saved , would it could be truely said that there were no ministers of the gospell , no magistrates , no parents , no masters , that by their courses shew that they make light account of the stumbling of mens soules , so they may have their will ? surely there should bee ( if there were any sparke of true charity in men ) a zeale to the good of their brethrens soules , and accordingly of some to have compassion , putting a difference , and others to save with feare , pulling them out of the fire : hating even the garment spotted by the slesh , that it may not infect others . iude 22. 23. knowing that hee which converts a sinner from the errour of his way shall save a soule from death , and shall hide a multitude of sinnes . iames 5. 20. but alas : so great is the vitious selfe-love of men that for their owne pleasures , profit , preferment , vaine glory , and such like ends , they draw innumerable soules into hell with them , sometimes by perverting their faith , sometimes by corrupting their devotions , sometimes by vitiating their manners , and yet as if they were all popes no man must say unto them what doest thou ? to omit other instances of lesse account . to maintaine the great idoll of latter ages the papall monarchy . what grosse superstitions have been maintained , what practises have been devised , and used to the seducing of whole nations of people , holding them in blindnesse and superstition to their perdition , yea to the reproach of the religion of christ even by iewes , turks , and infidels ; it were infinite to relate . how carelesse many others are to scandalize milions of soules that they may attaine to , or maintain secular greatnesse , i forbeare to speak it being too manifest to the world . all which dispositions and practises , how damnable they be , oh that men would consider , that they may prevent the woe here denounced by our saviour , and take heed how they slight their brothers spirit , lest they draw downe eternall vengeance on themselves from the father of spirits , and by valuing at so low a rate their brothers soule , make the market cheap for their owne . wherefore in the second place we are to be admonished , that as we are to look to our feet that we stumble not our selves , so to take heed to our actions that they overthrow not others . the almighty hath forbidden in his law to curse the deafe , and to put a stumbling block before the blind . levit. 19. 14. it being an unworthy , and injurious thing to take advantage from weaknesse , to hurt those whom humanity , & reason should cause us to helpe . but it is a thousand times more injurious and cruell , to lay a stumbling block before mens soules , in as much as the danger of a soules falling is incomparably greater then the ruine of the body . surely he that hath any estimation of the preciousnes of a soule , any love to it , any compassion , any sense of the evill of a soules perdition , ought to be most tender of doing it any hurt , ready to doe it any good . wherefore it concernes us to be watchfull over our words and actions appearing to men , that they become not scandalls . we are to look heedily to our thoughts , that we be not found hypocrites before god , and to every action we doe that we may keep our peace with god : but for a farther reason we are to look to those that are in the view of the world , as it were on the stage . we are to be carefull of our privy thoughts , as knowing that god sees us ; and hates all uncleannesse , in the inward parts . but of our open actions we are to be carefull for a double reason , because god sees them , and men too ; so that we may not only grieve gods spirit , but also hurt mens soules , if they be not right . for as there be likely some who as ieremiah speaks of himselfe , ierem. 20. 20. will waite for our halting if in any thing we stumble , that they may reproach us : so there are others , whom we shall probably make to halt to their ruine , if we cast any stumbling block before them . besides we may safely conceive , that they are carelesse of their own soules , that are not carefull to prevent the scandall of other mens soules : and that in foveam incident , quam foderint , they shall by divine justice fall into the pit themselves , who have digged it for others . wherefore that we may not scandalize others , let us learne , 1. to feare god as we are commanded levit. 19. 14. thou shalt not put a stumbling block before the blind , but shalt feare thy god : i am the lord. for he that feares god will not put a stumbling block before his brother , sith he is sure thereby to incurre woe , and displeasure of god. scandalizing consists not with gods feare . 2. to love our brethren , with which scandalizing consists not . for how can he be said to love his brother , who spreads a net for his feet : especially when he insnares his soule ? and this is sure , that he which loves not his brother loves not god but walkes in darknesse . 1. iohn . 2. 10. 11. 3. to get uprightnesse of heart , that thou maist walk uprightly , and this will prevent both stumbling in thy selfe , and scandalizing of others . for he that is not right-hearted , though he may in some things for a time doe well , as iehu did , yet sooner or later he will stumble or fall . even as a lame horse while he is heated will goe well enough , but when he cooles will halt downe-right : even so an hypocrite though for a time he may goe on fairely in his way ; yet in the conclusion likely , when he hath attained his ends , he falls foulely . as iehu that seemed to be zealous for the lord , untill he had gotten the kingdome of israel , but in the end shewed his hypocrisy by serving ieroboams golden calves . now such a one will surely become a stumbling block and that a permanent one . wherefore as it is necessary for our appearing before god with boldnesse , that we get upright hearts , so likewise for our living unblameably , and inoffensively to our neighbours . 4 lastly to get wisdome and prudence to consider the dispositions of men , who are apt to be scandalized , and the due circumstances and consequences of our actions , that they may be none occasion offence . in all our dealings that are obvious to men we must shew our selves innocent as doves , wise as serpents , in malice children , in understanding men . cap. 3. of scandalizing in speciall by sinfull example . how grievous an evill active scandalizing is in the generall hath bin declared . but because things that are more confuse in the genus , appeare more distinct in the species , my purpose is to consider the severall brāches of active scandalizing , that we may the better discerne the sinne and danger of scandalizing . active scandalizing is two waies ; one , when a man in his actions , intending only to have his own will or lust , regards not the ruine of another by his action , & this may be called exemplary scandalizing , or scandall by example , and of this kind of scandall there are two sorts . the first is when the example is in a thing in its nature evill , and this may not unfitly be called scandall by sinfull example . the second is when the scandall is in a thing lawfull otherwise , as being in its nature indifferent , but by want of charity abused so , as that harme comes to another , and this may be called scandalizing , in the abuse of things indifferent . the other way of scandalizing is when an action is done for this particular intent , that other mens soules may be harmed , chiefly in drawing them to sinne . and this may be called scandalizing by devised practise : which likewise is of two sorts : one when by inticeing means , as by coūsells , perswasions , placing objects before men , and the like , men are overthrowne ; and this may be called , scandall by enticing practises . the other when by terrifying wayes men are scandalized , and this may be called , scandall by persecution . according to this distribution in this method i shall speake . 1. of scandalizing by evill example . 2. of scandalizing by abuse of our liberty in things indifferēt . 3. of scandalizing by enticing practises , 4. of scandalizing by persecution . that sinfull example begets scandall needs not proofe ; experience of all times proves it too abundantly . and that position of solomon is plaine , prov. 29. 6. in the transgression of an evill man there is a snare , or scandall . for these two words are equivalent , as was declared before . a snare whereby to insnare himselfe and to harme others . whereupon it is that solomon adviseth prov. 22. 25. that we should make no friendship with an angry man nor goe with a furious man , lest we learne his wayes , and get a snare to our soule . so that the evill example of angry and furious men becomes a snare or scandall to mens soules , who goe with them . wherefore we may safely apply the woe of my text to this scandalizing , and conclude . that misery belongs to those that scandalize others by sinfull example . the wages of sinne indefinitely is death rom. 6. 23. even that death which is opposite to eternall life to wit eternall death of body & soule in hell fire . which is much more due when it is not onely a sin but also a sinfull example , & a scandal by sinfull example . but besides this eternall woe , that temporal woe belongs to it also , the story of the misery of hophni and phinehas , of david & others for their scandalls by sinfull example doth plentifully shew . to explaine this point more fully we are to consider , 1. what actions of sinful exāple doe scandalize . 2. how they doe scandalize . 3. why a woe belongs to such . to give answer to the first quaere , i say . that in this sort of scandalizing , the action scandalizing is that which is of it selfe sinfull , that is such as is prohibited by god to be done . for this is the difference betweene this and the next sort of scandalizing , that this sort of scandalizing would bee sinfull in gods sight , though no man were offended by it , and therefore when it becomes a scandall it is a double sin , 1. as it is such a kind of act as is forbidden by god. 2. as it occasions the ruine of another , as davids murther had been a sin if never knowne , but scandalizng others , it became a double iniquity . the next sort of scādalizing is in an action not evill of it selfe , but by reason of scandall , so that were it no scandall it would bee no sin , as the sin of the strong in faith mentioned rom. 14. in eating indifferently any sort of meat had beene no sin , the thing being in it selfe indifferent , had not the weake in faith been thereby offended . 2. it is requisite that the action scandalizing bee knowne . for privy actions doe not scandalize . actions doe scandalize tanquam objectum à quo , as an outward motive , that provokes the mind ; now such provocation cannot be but by the knowledge of it ; i meane knowledge of the act , though perhaps the person scandalized know not the sinfulnesse of it , but rather the ignorance of the sinfulnesse of it , may be the cause that it doth insnare him . perhaps it may be asked whether the living may be scandalized by the actions of them that are dead ? i answere , yes doubtlesse , though they were dead many ages before . solomons sin in hearkning to his wives , and furthering their idolatry , became a scandall to the succeeding kings of iudah ; and ieroboams setting up the golden calves , was the scandall of the kings of israel that followed him in many generations . as the remembrance of the vertues of ancestours , may provoke posterity to doe worthily , and thereby their memory be blessed as it is , prov. 10. 7. so the remembrance of the cruelty , tyranny , and such like vices of ancestours doth oft times revive their sinnes in their children , & cause their names to rot , and to stinke above ground , when their bodies are low enough in the ground . as the valour of miltiades at marathon stories report , provoked themistocles to doe great exploits , and the relation of achilles his prowesse inflamed the mind of alexander the great , so the memoriall of sylla taught caesar to oppresse his countrey . for which reason it concernes all that desire to doe good to those that come after them , to leave a good name behind thē , least the evill savour of their bad example infect the world in many generations . possibly it may be yet farther asked , whether sinfull omissions of things wee should doe , may become scandalls ? i answere , yes ; experience shewes that the remissenes of great schollers in duties of godlinesse , is often the cause of coldnesse & lukewarmenesse in religion in others that leane much on their example : the negligence of governours in frequenting gods service , causeth many times the subjects to think there 's no necessity of constancy and diligence therein . so that he that would not scandalize his brother , must not only be free from open sins of commission , but also from sinnes of omission . for answer to the second quaere i say , that scandalizing by evill example doth harme the minds of others unto their ruine many waies . 1. because it provokes men to the imitation of that particular sinne in which the scandall is , whereby their soules are harmed . thus s. peter by not communicating with the gentiles , drew barnabas in like manner to iudaïze with him . gal. 2. 13. the example of an eminent person is never single , if such a one doe evill he carries with him others , as the stream doth that which floats upon it . iter efficax per exempla , saith seneca , the most prevalent way of drawing men is by examples , by which men are guided more than by lawes or reasons . in evill things examples are most forcible , sith they agree with our naturall lusts : men need not to be urged to them , they learne them of thēselves at the first sight , ut vident , pereunt . 2. the sinfull example of men becomes a scandall to others , it that it hardens them in the sins they have committed . for the deceitfulnesse of sin , so infatuats mens hearts as that they are ready to imagine the sinne of another man to be a good excuse or plea for their owne . as it is said by the prophet ezek . 16. 51. that iudah had by her abominations justified samaria in all her sinnes . not as if the sinne of one man could be in truth a sufficient plea to acquit another that commits the same sinne . but it is so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the opinion of men , who doe alleage nothing more commōly for defence of their facts , and consequently for hardning them in their evills , then this that others have their faults , all are sinners : good men have bin overtaken with the same sins , eminent men in profession of religion have done as themselves , and therefore they hope they have done no great hurt , there 's no such cause of others reproving them , or that their own consciences should be much troubled . 3. there is another way of scandalizing which comes by evil practises , in that it makes men to stumble and fall one upon another , by jarres , variance fightings . what was it which set the benjamites , and the other tribes in such a combustion , but the horrible sin committed on the levites concubine . iudg. 21. 12. the treacherous murder of the sechemites by simeon & levi made iacob to stink among the inhabitants of the land , aud to combine against him . gen. 34. 30. so true is that of s. iames that warres and fightings come from mens lusts that warre in their members , and set men one against another iames 4. 1. 4. besides sinfull examples create griefe to the good , and thereby scandalize them . to this purpose speaks david psal. 119. 158. i beheld the transgressors , and was grieved , because they kept not thy word . and s. paul feared that when he came to the corinthians god would humble him , and that he should bewaile the uncleannesse wherein they had sinned . 2. cor. 12. 21. righteous lot , dwelling among the sodomites , in seeing and hearing vexed his righteous soule from day to day with their unlawfull deeds . 2. pet. 2. 8. as by stumbling sometimes there 's fraction of a member , alwaies anguish , so by scandals sometimes there 's perverting of men from the right way , alwaies dolor and paine even in the best and soundest . 5. adde here unto that sinfull examples doe most grievously scandalize , in that they cause men ill affected to blaspheme god , to reproach his waies , religion , service . through the sins of the iewes the name of god was blasphemed among the gentiles . rom. 2. 24. david by his foule crime in the matter of bathsheba , had given occasion to the enimies of the lord to blaspheme . 2. sam. 12. 14. it is a frequent thing for evill men to set their tongues against heaven , against god , his word , true religion , as if they were none of them good , when any that seemed to follow thē fall into grosse transgressions . wherein however they foolishly impute that to god , which he condemnes and punisheth , and charge religion & godlinesse with that which is the fruit of mens corrupt lusts , contrary to godlinesse : yet it serves satan as an engine to stirre up mens enmity against god & his waies , and an occasion for evill men to vent their venemous hatred of gods word , his people and religion . salvian at large relates how frequent in his daies , such speeches as these were in the mouths of pagans , when they beheld the evill lives of christians ; christians would surely doe holy things if christ had taught them holinesse , look into the lives of christians and you may know what is christs doctrine . in like manner by reason of the lewdnesse of gnosticks , nicolaitanes and such like damnable teachers . christian religion was much reproached by the heathen , and as s. peter foretold 2. pet. 2. 2. the way of truth blaspheamed . and so it is still the vitiousnesse of a protestant in his life opēs the mouth of a papist , to diffame the reformed religion , and the falling of any that seemed to be zealous of gods word , causeth the impure mouthes of licentious persons , to speak evill of the truth which is according to godlinesse . 6. lastly the sinfull examples of men that have the name of gods people doe scandalize , in making men to loath and to be averse from gods service , and the way of his feare . the sinne of hophni and phinehas caused men to abhorre the offerings of the lord. 1. sam. 2. 17. 24. the cruelty and coveteousnesse of the spaniards in the west indies , caused the miserable americanes to abhorre christian religion . as a holy life in the professors is a great attractive , & inducement to draw mens hearts to the love of it ; so an ungodly and unrighteous conversation is a certaine impediment and disswasive from it . partly because as seneca saith plus oculis quam auribus credunt , men are guided by their eyes more then their eares , partly because good religion and vertue of men that doe evill things is taken to be , either non-ens or nullius pretii , either nothing or of no worth , even as a pearle or gold covered with dirt is passed by as if it were not , or of no value . for the third quaere . the reason why such woe as hath been said belongs to this scandalizing by sinfull example is . 1 because in every scandall by sinfull example there is a double iniquity , one in that it is against the precept of cleaveing onely to that which is good . rom. 12. 9. an other in that it is against the precept of good example , in which wee are enjoyned that our light should so shine before men , that they may see our good workes and glorify our father which is in heaven mat. 5. vers . 16. 2. because it produceth two great evills , one in that thereby the name of god is dishonoured , & so is against the love that is due to god , the other in that it becomes the ruine of his brother , and so is against the love that is due to him . yet for as much as all sinfull example is not alike grievous , but some sinfull examples crosse the precept of love to god more , some lesse , some dishonour god more , some lesse , nor alike scandall , some being more against the love we owe to men , some lesse , some harming them more , some lesse ; therefore the same degree of misery is not awarded to all scandalizers by sinfull example . there are some that by a continued evill practise doe scandalize others , who are accustomed to doe evill , as if it were their occupation , others that scandalize by a foule sinne , but into which they were brought by infirmity , as noah when he was overtaken with drūkennesse . whose woe is doubtlesse lesse then the formers . some there be that scandalize by totall and finall apostasy ; others by a grievous fall , but so as they recover by repentance , as s. peter , and their woe is lesse . some break out into sinfull example after warning given them to take heed of it : others because they wanted a monitour to warne them , and their woe is lesse . some there be , whose scandalls by reason of their eminency of place , gifts , or profession are more notorious , and more heinous ▪ others whose evill exāple reacheth not farre , and their woe is lesse . some that overthrow many by their evill example , some but few , & their woe is lesse . some that overthrow by their evill example their own children , their own naturall brethren , their own flocks of whom they ought to be most tender ; others overthrow strangers only , and their woe is lesse . thus by variety of circumstāces the scandalls of some may bee worse then others , and their woe greater ; however there be a woe allotted to every one that scādalizeth by sinfull example . for application of this truth . 1. hence men are to bee advertised , what reason there is , they should bewaile , & mourn for such scandalls as they have caused by sinfull example . the greatnesse of the sinne , and the greatnesse of the danger , should both cause this humiliation . if s. paul saw cause to mourne , & to be humbled for the uncleannesse , fornication , and lasciviousnesse of the corinthians ; how much more cause had the corinthians to mourne for themselves ! every one that tenders gods honour , & his own peace , is to shew his hatred of sinne by mourning for the abominations he sees acted by others : such are marked and observed by god , ezek. 9. 4. greater cause there is that the actors themselves should mourn who have harmed others , and destroyed themselves suo gladio , by their own sword . t is true there are no small number of men , that make a sport of sinne , that rejoyce to doe evill , and that they cause some to fall . it were fitter for them to learne s. iames his lesson ch. 5. 1. to weep and howle for their miseries that shall come upon them : for as all sinnes are mischievous , so doubtlesse scandalls by evill example , will be very mischievous to the layers of them . you then that by your evill example , have made others dissolute , debaucht , quarrelsome , brawlers , fighters , murderers , lascivious , prodigall gamesters , drunkards , lyers , common prophaners of gods holy name and time , deriders of gods word , holy services , & servants , idle , undutifull to superiors , froward , factious , cōtentious , deceitfull , injurious , superstitious &c. oh goe & bewaile these sins as a double evill dishonouring god , & destroying men , overthrowing them , and bringing woe on your selves , and therefore requiring double & treble mourning for such mischiefes . 2 it concernes likewise all persons for the same reasons , to take heed of giving evill example , to the scandall of others , specially of those that should be neare and deare to them . it much imports every christian for the comfort of his owne soule , the glory of god , the good of others , to have his conversation honest among men , that they which speak against him as an evill doer , may by his good works which they shall behold , glorify god in the day of their visitation . 1. pet. 2. 12. it is exacted even of women the weaker sexe , that their conversation should be such in their subjectiō to their husbands , that their lives should have the effect of a sermon to win others to godlines 1. pet. 3. 1. 2. the reaping of such fruite by well doeing should be a great motive to make christians abundant in good works , much more should the certainty of eternall life , assured to those that patiently continue in well doing . rom. 2. 7. provoke them to love , and to good works . however humane commiseration should move us to take heed of destroying our brethren by our evill life . should it not bee a griefe to thee to destroy him whō thou art bound to help ? can a man take delight to damne his child , his friend to enjoy his lust ? should it not be a joy to a man to lead others towards heaven , to keep them from hell ? oh what a blessed condition would it be to every man , that of him it may be said as the apostle of the corinthians , 2. cor. 9. 2. that his zeale had provoked very many , his life had been a light to guide others into the way of peace ! 3 and as it concernes all men to take heed of scandalizing others by evill example , so likewise to take heed of being scandalized by such example . it is their sin that scandalize ; it may be also their ruine that are provoked by them . they shall receive more punishment that lead into evill : they also shall have misery that follow , marke our saviours words mat. 15. 14. if the blind lead the blind , both fall into the ditch . when we see evill examples , it were wisedome to conceive , that these are but for triall , as it is said of false prophets , deut. 13. 3. the lord proveth us to know whether we love the lord our god with all our heart , and with all our soule . though singularity be counted a reproach , yet undoubtedly it is a greater honour , and a surer happinesse rather to be singular with noah , then to bee corrupt with a world of ungodly persons , to swimme against the streame towards the shore , then to be carried downe the current into perdition , to contend with the wicked for heaven , then to goe downe quietly to hell . for this purpose learn we , 1. not to glory in any mans holinesse or learning , as if they were absolute , for if such fall thou wilt stumble too . it is an heavenly counsell of the apostle . 1. cor. 3. 21. that no man glory in men . remember so to follow other mens example as they follow christ to stick to their judgement , as they stick to his word . blinde obedience to men is a certaine cause of stumbling . conceive we the best may fall , and then the falling of some will not move us to reproach all , their lapse will not be our ruine . 2 endeavour to be rooted in knowledge , to be of a sound judgement , that thou maist not need to leane on others judgement , or to make their example thy rule : weaknesse makes men easily to stumble , strong walls stand though the butteresse fall : a strong man can goe though his staffe breake , a weake one falls presently , so a man weake in knowledge that leanes on anothers judgement or example if he erre , erres with him , if he falls , falls with him . 3. avoyde the company of evill men as much as thou maist . make no friendship with an angry man , and with a furious man thou shalt not goe , lest thou learne his wayes , and get a snare to thy soule . prov. 22. 24. 25. evill company wil either infect or weary a man , one way or another scandalize him 4. favour , not any particular sin , such a one as favours a sin is like tinder , the least sparke sets it on fire : he that loves sin will make any example , any shadow of reason a scandall to himselfe . an upright heart when hee sees others fall , becomes more jealous of himselfe . a corrupt heart is secretly glad at other mens sins , as if they did patronize his owne . cap. 4. of scandalizing in speciall by abuse of liberty in things lawfull . the next way of scandalizing is by abuse of our liberty in things lawfull concerning which we affirme , that a woe belongs to them that scandalize others by abuse of their liberty in things lawfull against charity . it is frequently forbidden by the apostle , and therefore undoubtedly a woe appertaines to the doing of it . rom. 14. 13. the apostles precept is , let us not judge one another any more : but judge this rather that no man put a stumbling block or an occasion to fall in his brothers way : which precept though it bee delivered in termes appliable to scandall in generall , yet the series of the apostles discourse shewes it was specially intended to admonish them , that they lay not a stumbling block in their brothers way in their use of meats and dayes , things indifferent , which is more plainly expressed . 1. cor. 8. 9. take heed least by any means this liberty [ about meates ] of yours , become a stumbling block to them that are weake . and gal. 5. 13. brethren yee have beene called unto liberty , onely use not your liberty for an occasion to the flesh . but by love serve one another . and there are many reasons of this precept , expressed in those scriptures . as , 1. it is a corruption of our good , when it becomes anothers harme . our good will be as no good to us , when it is thus perverted . plus aloes quam mellis habet . as wine mixed with gall and wormewood ; so is the use of a christians liberty in things lawfull tending to the ruine of his brother . wherefore the apostle warnes us that our good be not thereby evill spoken of . rom. 14. 16. all things indeed are pure , but it is evill to him that eateth with offence . v. 20. 2. it is a depraving of our knowledge of our liberty . our knowledge of our liberty should serve us to direct our selves in our way : but not be made an ignis fatuus to leade others out of the way . but rather as a mercury , or hand to direct them in it , as a candle to enlighten us how to remove stones and stumbling blocks out of the way of gods people , that the weake be not cast downe by them . we know saith the apostle , 1. cor. 8. 1. that we all have knowledge , yet we are to take heed that through our knowledge our weake brother perish not for whom christ died . v. 11. 3. it is an unreasonable , and unequall thing , and so against justice , that the priviledge of one should be the undoing of another , that the benefit of one should become the detriment of another , that one christians liberty should be enjoyed so as to harme others . our liberty is not res tanti , a thing of that value , that it should at all times bee used even to the ruine of our brother . the pleasing of our own wills should not bee so accounted of , as to have them , what ever mischief ensue to our brother . 't is true if the use of our liberty did make us accepted with god , then it were equall wee should please him , though we displease all men . but the kingdome of god is not meat and drink : but righteousnesse and peace and joy in the holy ghost . rom. 14. 17. meat commendeth us not to god : for neither if we eat are we the better , neither if we eat not are we the worse . 1. cor. 8. 8. and the like may bee said of other indifferent things , wherefore the good of enjoying our liberty is not such as may countervaile the evill of scandalizing our brother . iustice in the embleme waighes with even skales : so should we in the use of our liberty , not account our liberty so waighty , as that our brothers good be accounted light . 4. to abuse our liberty to the scandalizing of another , is against the charity wee owe to him . if thy brother bee grieved with thy meat : now walkest thou not charitably , saith the apostle rom. 14. 15. the property of true charity is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. cor. 13. 4. to be kind and beneficiall to others , not to bee hurtfull , and unkind : it seekes not her owne . v. 5. when it may wrong another . he then that shall be so settled on this resolution , as that hee will not abate an inch of his conveniency for the preventing of a mischiefe , or at least a vexation to his brother shewes that he loves himselfe much , his brother litle or nothing at all . 5. and as this offensive use of our liberty discovers want of charity , so it doth also want of mercy . for it is a kind of spirituall slaying or wounding of our brother . the apostle 1. cor. 8. 11. 12. saith that by such offences the scandalizers doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beate and wound the weak conscience of their brother , as a man that doth kill another with a destructive weapon , and that consequently the offended person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perisheth , that is quantum per ipsum stat , as much as pertaines to him . and to the like purpose disswading from using our liberty in meates with offence hee forbids it in this phrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. 14. 15. destroy not him with thy meat , and againe , v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for meat destroy not , or dissolve not the work of god , that is the soule of thy brother . as if scandalizing were a destroying or murther , such as a soule is capable of . for what is the murther of the soule but grieving it , perverting it , causing it to sin , to feele gods anger ? this is that which the scripture calleth death , as being indeed the onely death of an immortall spirit , so that to cause this by using of our liberty is against the mercy wee are to shew to our brothers soule , which is also aggravated in that it is a destroying of gods worke , that is , the soule , which is divinae particula aurae , that particle as it were of gods breath . gen. 2. 7. that image of the invisible god , farre surpassing in worth the whole masse of corporeall beings , and therefore the destruction of it much exceeding the destruction of the body . 6. adde hereunto , that this scandalizing must needes hinder the peace , the sweet peace that should bee betweene christians that are members of the same body . for whereas they should follow after the things that make for peace . rom. 14. 19. this course is opposite thereto . peace is to be followed by yielding somewhat to other mens desires , by being indulgent to their weakenesse , by relaxation of that rigour we may stand upon . but in this way of scandalizing another by the use of our liberty there 's no yielding to the desires of others , no indulgence to their weaknesse , no remission of rigour , yea besides it causeth a jealousy in the offended person of his enmity towards him , who would doe that which hee is so much offended with . which apprehension will assuredly cause him to look obliquo oculo , awry on him , that offends , and instead of imbracing him , flye off farther from him . 7. and indeed whether there bee enmity or evill will or no in the scandalizer , surely there is some pride , and contempt of his brother in this sin . for the apostle when hee speakes of the fountaine of this evill , derives it from the swelling of knowledge , that his knowledge puffeth him up . 1. cor. 8. 1. and againe when he forbids the cause of scandalizing in the use of things indifferent hee chargeth thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . let him not despise or set at nought his brother . intimating that if he were not puffed up , with his knowledge , nor set at nought his brother , but esteemed him as hee should , hee would prize him above his owne conveniences , and remit his use of them for his sake . now pride whereby a man despiseth another as it is a great evill in it selfe , so is it the greater in that by it commeth contention . prov. 13. 10. 8. furthermore the obligation of christians bindes them to the utmost of their power to further the kingdome of god in men ; his glory , and their salvation . the mercy we have our selves received should move us to endeavour to make others partakers of the same , we being called should call others , as philip having found the messiah invites nathaniel to come to him iohn 1. 45. peter being converted was bound to strengthen his brethren . luke . 22. 32. wherefore for such a one not onely not to strengthen , but even for unnecessary things , in which the kingdome of god consists not , to weaken them is very contrary to to the heavenly calling wherewith we are called , to the unspeakable grace we have received : doubtlesse the apostles rule is most equall for such , that whether they eat or drink , or whatsoever they doe , they doe all to the glory of god , giving none offence neither to the iewes , nor the gentiles , nor to the church of god ; but as he himselfe did , who pleased all men in all things , not seeking his owne profit , but the profit of many that they may be saved . 1. cor. 10. 3. 32. 33. 9. vnto which the example of our lord christ should yet more forcibly urge us , as the same apostle presseth it . rom. 15. 1. 2. 3. we that are strong ought to beare with the infirmities of the weak , and not to please our selves . let every one of us please his neighbour for his good to edification . for even christ pleased not himselfe , but as it is written , the reproaches of them , that reproached thee , fell on me . how much doe they degenerate from christs example , whom they ought to follow , who are unwilling to suspend the use of their liberty for their pleasure , whereas the lord christ laid aside his glory , emptied himselfe , and became of no reputation for their sake . 10. finally what is scandalizing our brethren for our liberties sake , but a forgetting what love christ vouchsafed them and us in that hee dyed for them and us ? christ dyed for them that hee might save them , wee let them perish for our pleasure . such practise is doubtlesse not onely a sin against the brethren , but against christ much more . 1. cor. 8. 12. all these reasons put together declare how great a sin this kind of scandal is , and therefore , how justly a woe belongs to it . and so much the greater a woe is awarded to such scandalizers as it is committed with , and so much the greater pride , wilfulnes , or wantones : when it is done data opera , of set purpose , or with evident foresight of the grievance & harme ensuing thereby to their brother . for these things make it the more voluntary , and therefore the more sinfull . but then it is a very hard and knotty point in many cases to know when a christian doeth thus abuse his liberty in things indifferent , when not : it being a hard thing to understand , when men are weak , when wilfull : a hard thing to determin what to doe when the harme of another by our use of our liberty is only suspected or feared it may be , but on the other side probably may not be : what is to be done when it is likely that there may be scandall either way in using or not using our liberty ; what regard is to be had to our brethren in case the magistrate interposeth his authority . from these and sundry more such difficulties arise many doubts to the disquiet of tender consciences , and sinfull presumptions in some , superstitious feares in others , which beget no small evill , which points neverthelesse i finde handled ex professo by few : onely incidentally to other arguments here and there writers cleare some of the doubts belonging to this argument : wherefore i have conceived it may be of good use to endeavour the clearing of such difficulties incident to this argument as i have either by reading , meditation or conference met with , not discouraged by the conscience of mine owne insufficience , but trusting in gods assistance , & with all assureing my selfe that among readers there will bee some , that conceive esse aliquid prodire tenus . and that the order i use may appeare , 1. i shall briefly say somewhat of things lawful and indifferent , and our liberty in their use . 2. of the waies whereby a christians conscience may be restrained from using this liberty . 3. because the fourteenth chapter of the epistle of s. paul to the romans , and the eighth , ninth , and tenth , of the first epistle to the corinthians , are the seat of this argument , i shall deliver as rightly as i can a summe or the apostles resolutions concerning this point in those chapters . 4. out of these things premised , and such other passages of holy scripture and reasons as i finde pertinent thereto , i shall endeavour to resolve sundry questions or cases of this matter needfull to bee cleared : yet not magisterially obtruding these resolutions on others , but submitting them to examination , as remembring that the spirits of the prophets are subject to the prophets . 1. cor. 14. 32. in answering the first of these points , wee are to take notice that there are some things lawful , which are in themselves duties , and commanded by god to be done , which yet are to bee omitted at sometimes , for the avoyding of scandall . as for instance , reproving of our neighbour is a duty enjoyned by god , yet to bee omitted at some times , when the person to be reproved would bee likely rather hardened , then amended by reproofe . in like manner may it bee said also of excommunication , when there is danger of schisme ; of punishing malefactors , when the issue would bee the overthrow of the common wealth . pro vitando scandalo cessat rigor dissiplinae , is an old rule and a good one , to avoyde scandall the rigour of discipline ceaseth . this truth is grounded 1. on that rule , which is among divines received , that praecepta negativa obligant semper , & ad semper , they alwaies binde and to alwaies , that is , what is forbidden by god may at no time bee done : no man may sinne to avoyde scandall ; their damnation is just , saith the apostle , rom. 3. 8. that say , let us doe evill that good may come . but on the other side affirmative precepts obligant semper , sed non ad semper , they alwayes bind , but not to alwaies , that is though they stand in force alwaies , yet not so as to tye us to doe the things required at all times . as for instance though gods command alwaies bindes a christian to pray , to give almes &c. yet not to doe these alwaies : but when the glory of god , and the good of our brethren require it . the knowledge of which time is partly to bee taken from rules and examples in holy scripture , partly from godly prudence and reason , which every man should have as a light to guide him in discerning the circumstances , which make such actions necessary . 2. on this consideration , that those actions of reproofe , punishing vice , and the like to them are commanded principally to this end , that they may doe good to men for the curing of their evills , the furthering of vertue in them . wherefore when prudence shewes that such actions would bee either fruitles in respect of their end , or contrariwise harmfull , they are to bee forborne : in this case there is libertas non faciendi , a liberty not to doe them , or rather hee ought not to doe them . concerning this sort of things lawfull , wherein our liberty is to bee restrained to avoyde scandall , there needs not much more to be said , but that when according to true prudence they appeare to bee necessary for gods glory , our owne salvation , or our brethrens good , then they are to bee done without regard of scandall consequent ; if to the contrary to bee omitted . few scruples there are in men about these things , and such as bee , may find some satisfaction from the resolutions of the cases concerning things indifferent . the second sort of things in w ch we may abuse our liberty to the scandall of our brethren are things indifferēt . now by things indifferent i understand not according to the vulgar acception of actions indifferent , such actions as are neither much praise worthy , nor much to be reproved ; because there is no speciall matter of goodnesse or hurt in them ; as for a man to eat when he is hungry , to drinke when he is thirsty , to keepe due houres for meales , or on the contrary to omit these : which though they may bee in common acception called indifferent , yet according to exact speaking they are not indifferent , but either right or sinfull as they are clothed with circumstances . but by things indifferent i mean such actions as in their nature , in se , of themselvs , are neither right nor sinfull , neither commanded nor forbidden , as to eat or not to eat such meats , to eat sweet meats or sowre , to goe or not to goe on foot , to goe on foot or to ride , to weare such cloathes or not to wear them , to wear linnen or woollen , to expresse our mind by word of mouth or writing , to write on paper or parchment , to speake in latin or english. in which , and a thousand such like , a christian hath both the liberty which is called libertas contradictionis , liberty in contradictories , to doe or not to doe , as to eat egges , or not to eat them , to weare a cloake , or not to weare one ; and also the liberty which is called libert as contrarietatis , liberty in contraries , as in eating sweet or bitter food , ; in wearing white or black in which there is a greater liberty than there is about duties . for though wee are not bound to doe all duties at all times , yet wee may not at any time doe the contrary : as , though wee are not at all times bound to reprove , yet at no time to flatter . but in things indifferent there is libertas ad utrumlibet , liberty in either of which we like , to doe this or not to doe it , to doe this , or the contrary to it . that there are actions of men that are in se , of themselves abstracted from particularizing circumstances in their nature indifferent as hath bin said , i take it as a certaine truth , grounded on the speech of the apostle . 1. cor. 8. 8. neither if wee eat are wee the better , neither if we eat not are we the worse ; like unto which are those rom. 14. 5. 6. 14. 20. and on plaine reason . for the contrary assertion must needes suppose that gods lawes doe command or forbid every action in speciall , which is not so , as may appeare by induction , in the particulars before mentioned , and thousands of the like ; i have read of some that have gone about to maintaine , that there is nothing indifferent : but this opinion either hath beene retracted by the author , or conceived so absurd that it hath had either none or very few followers . in the manner that i have declared i take it as certain , that there are indifferent things . it is granted that all humane actions in individuo , in the particular or singular , that flowe from deliberate reason are either morally good , or evill , as agreeing to , or disgreeing from gods law . i said signantèr to bee marked , that flow from deliberate reason , to exclude such particular actions of men as being naturall actions from naturall instinct , or force of imagination , are not of morall consideration ; such as are the handling of the beard , rubbing the nose , shaking the legge when a man thinks not of them , talking or walking in sleepe . these as not comming from reason , nor having any end are accounted not as rationall actions , but as animal only , though they be done by men , and therfore neither good nor bad . but for all singular actions which are not of morall consideration , that come under a law , being clothed with circumstances specificating and singularizing them , as they come from reason , as aquin. 2 a. 2ae . q. 18. art . 9. or as paraeus in rom. 14. dub . 10. ratione principij , hoc est ratione electionis & intentionis quâ fiunt , in regard of their principle , that is the election and intention by which they are done , are either good or bad , agreeing or disagreeing from gods law . thus every act of eating , or wearing apparrell , or going a journey with this or that intent , in this or that manner , is either good or bad , right or sinfull . but then it is as certaine that many actions of men in the generall , or in specie , in the kind of them considered without restraint of particularizing circumstances afore they are in actu exercito , that is , actually done are indifferent , as i have declared . and it is further to bee observed , that in these indifferent or middle things , as they are called , the christian church hath greater liberty then the iewish synagogue . for many things were not indifferent to them , which are indifferent to us : it was not indifferent to them to eat swines flesh or not , to weare a garment of linsey-woolsey or not , with many more . but it is to us indifferent to eate swines flesh or not , to wear a garment of linsey-woolsey or not . the ordinances whereby the iews were restrained in their liberty , were a yoake which they were not able to beare . acts. 15. 10. but it is removed from our necks by christs death , who hath abolished the law of commandements contained in ordinances ephes. 2. 15. and in this liberty wee are commanded to stand fast that wee bee not intangled again with the yoak of bondage . gal. 5. 1. a liberty then we have in things indifferent , & to renege and deny , it is to put on our neckes that yoake that christ hath freed us from . neverthelesse though god hath not made these indifferent things intrinsecally , or in their own nature good or evill , yet extrinsecally they may be made good or evill : and that sundry wayes . 1. by the command or prohibiting of the magistrate . for though the magistrates authority cannot make , ( for examples sake ) the eating of flesh , or the wearing of a weapon unlawfull to me , as a thing prohibited by god , and thereby intrinsecally evill : yet if hee forbid them , who is the lawfull governour , and hath power to make lawes , or ordinances , it is sin against god to doe these things : because he contemnes the law of the magistrate , against the common good , which is the ground of it , and the authority , concerning which god hath commanded . rom. 13. 1. let every soule be subject to the higher powers : for there is no power but of god : the powers that be , are ordained of god. whosoever therfore resisteth the power resisteth the ordināce of god : & they that resist shall receive to themselves damnatiō . the same is to be conceived of the commands of ecclesiasticall governors according to their authority , of naturall parents , of tutors , teachers & masters according to the flesh , to the which god hath commanded us to be subject . ephes. 6. and elsewhere . whence it was that the rechabites would drinke no wine because of ionadab the sonne of rechab his command not to drinke wine . ierem. 35. 6. for though by such mandates they cannot take away our originall liberty , yet they can restraine the use : the liberty we have in things indifferent being the proper matter for the magistrate or governour to shew his authority of making lawes in . 2. by a vow whereby a man bindes himselfe to doe or not to doe , to use or not to use his liberty in such or such an indifferent thing . for by vowes and promissory oathes , a man may make that necessary or sinfull to himselfe , which neither is intrinsecally good nor evil , necessary nor sinful nor would be to him such , but for the vow he made : because god hath enjoyned deuter. 23. 21. when thou shalt vow a vow unto the lord thy god : thou shalt not slack to pay it , for the lord thy god wil surely require it of thee , & it would be sinne in thee . but if thou shalt forbeare to vow , it shall be no sinne in thee . and psal. 15. 4. it is made a requisite condition of him that shall dwell in gods tabernacle , that though hee sweare to his owne hurt , he change not . 3. likewise a man may by his owne opiniō make that extrinsecally evill which is not so intrinsecally . for though a mans opinion cannot make that to bee duty which is not so : yet it may make that to be sin which otherwise would not bee so , according to the apostles resolution . rom. 14. 14. to him that esteemeth any thing to be uncleane , to him it is uncleane . ver . 23. and hee that doubteth is damned if he eat : because he eateth not of faith : for whatsoever is not of faith is sinne . 4. the good or evill of our neighbour binds us to use or not to use our liberty , as it may further their good , or be a scandall to them . for though wee are called to liberty , yet wee may not use our liberty as an occasion to the flesh , but by love serve one another . gal. 5. 13. now it is to be observed that which is intrinsecally good by vertue of gods command , is intrinsecally good to all , to whom that command is given ( who are the whole world ) and that which is intrinsecally evil , is evil to all to whom gods commandement forbids it , ( who are the whole world ) and therefore it is sin to any to doe that which hee forbids , as to lye , blaspheam &c. but that which is extrinsecally good , is not good to all , but only to those to whom the obligation reacheth , and for the time it lasteth ; nor that which is extrinsecally evill as being contrary to the governours commandement or to the restrained parties vow , or the verdict of his owne conscience , or being scandalous and hurtfull to his neighbour , is extrinsecally evill to all , but only those who are under that government , that vow , that opinion , to whom it happens that their use of their liberty may become the harme of their neighbour . that which is evil for a subject of the king of england to doe , may not bee evill to the subject of the king of spaine , who hath made no such law as the king of england : and that vow that binds him that made it , bindes not another which hath made no such vow ; and that opinion which one man hath , and that harme of our brother which restraines one man from the use of his liberty , restraines not another , whose action would cause no such harme : in whose mind is no such opinion . having premised these things i am next to enquire into the apostles resolutions delivered , rom. 14. 1. cor. 8. 9. 10. chapters concerning the forbearing of the use of our liberty in case of scandall , which was then in agitation , and determined by the apostle in those chapters . which that wee may the better understand , we are to take notice , that , as appeares by s. lukes history of the acts of the apostles , and likewise by other histories of iosephus , suetonius , tacitus , and others , the nation of the iewes was , in those dayes wherein s. paul wrote his epistle to the romans , dispersed over many countries of the world , in asia , aegypt , greece , italy : and particularly that many of that nation dwelt in rome . in which citty at that time , the great city , which had dominion over a great part of the earth , the iewes retained the religion and rites of their nation prescribed by moses , and were for their sabbaths , circumcision , abstaining from swines flesh , and such like rites derided by the satyrists of those times famous at rome , horace , iuvenall , persius and the rest . now of these iewes at rome it pleased god to convert some to the christian faith , as well as some of the gentiles . wee are likewise to remember that while the ceremoniall law of moses was in force , the iewes conceived themselves as strictly bounde to the observances of meates and dayes , and other ordinances of moses , as of the decalogue , unlesse in such cases as wherein the observing of them was against a morall duty . for then that of the prophet took place , i will have mercy and not sacrifice , as our saviour determines mat. 12. 7. whereupon the godly iewes made conscience of obedience to the ceremoniall lawes , as to other morall precepts . when in a vision all manner of foure footed beasts of the earth , & wild beasts , and creeping things and foules of the aire were presented to peter to kill and eate , he replyed , not so lord , for i have never eatē any thing that is common or unclean acts. 10. 14. hence they thought thēselves bound rather to suffer any torment , than to eat so much as a bit of swines flesh , as appears in the example of eleazar , and the mother and her seaven sons , in the historie of the maccabees . 2. maccab. ch . 6. & 7. wherefore when the gospell began to bee preached , and the ceremonies of moses his law to bee disclaimed , and neglected , much contention arose betweene the christians that were of the circumcision , and those of the gentiles , concerning the necessity of observing moses law : in so much that it was thought necessary to call a counsell of the apostles and elders at hierusalem to decide this difference . acts. 15. so that although by christs death the necessity of observing them was taken away : and the gospell being promulgated , their observation became dangerous , as we read gal. 5. yet such esteem had the ceremonies of the law gotten , partly by their originall institution , and partly tractu temporis , by a long tract of time in which they had stood in force , that many christians not sufficiently instructed in their liberty feared to neglect or break them after their initiation into christianity : as on the other side those that were well instructed in their liberty did neglect them securely , they made no scruple of eating meates , of neglecting new moones , and the like festivalls . and thus was it among the romans when s. paul wrot this epistle to them . there were some that would not eat meats prohibited by moses law , but rather eat hearbes ; nor would they omit the observation of dayes , as not knowing their liberty therein , so that if it happened they did eat such meats , or neglect such dayes it was with doubting and regrete of conscience . these the apostle calleth weake brethren , weake in the faith . others there were among the romans , who made no question of eating any sort of meats , nor regarded dayes as knowing they had lawfull liberty therein . and these are called strong in the faith by the apostle : now if this diversity had been onely in practise , or opinion , it had been somewhat tollerable . but the difference in opinion , and deformity in practise bred among them ( as usually it doth ) discord and division . for whereas christian charity and holy wisdome should have prevented all quarrell between them , all harming each other , contrariwise it so fell out that the strong despised the weak as more scrupulous then needed , and the weak with an aggrieved mind judged the strong as licentious , and unholy ; and whereas sometimes the weake by the example of the strong might bee induced to doe that w ch , though lawfull , they doubted whether it were so or not , their consciences were thereby wounded . to ease the christians of this grievance the apostle as an equall arbitrator thus decides the controversy . in this case , the strong should take to them the weake in faith , shewing kindnesse & love to them , but not imprudently intangle them with disputes which bred more doubts in them , while they sought to cure their errour about meats and dayes : that they should not despise or sleight them for their weaknesse , but shew them all respect as believers : that they should enjoy their knowledge to themselves , but not use their liberty to the grievance of their brethrē : that they should not so looke to their own much content in the use of their priviledge as to damnifie their brethren , and to wound their conscience . on the other side the apostle admonisheth the weake , that they neither censure nor judge their brethren , in the use of their liberty , nor yet venture upon the use of their lawfull liberty , with doubting consciences , but bee sure that they bee well resoved in their judgements afore they enter on the practise . concerning the other scripture in which the apostle sets downe his resolutions in point of scandals the case was thus , corinth was an eminent beautifull citty called by tully lumen graeciae , the eye of greece , but a pagan citty . in which the people were wont to worship idols of iupiter , mars , minerva &c. to these they built temples , and offered sacrifices of oxen and other beasts , as wee read they would have done at lystra . acts. 14. 13. of these oxen and other sacrifices some part of the flesh the priests of the idols had for their share : some part was eaten by the people that offered , at the feasts called lectisterma in the idols temple , some part was perhaps sold in the shambles , and bought by any that would , and eaten in private houses . concerning idolothytes or things sacrificed to idols : it was the sin of the israelites in shittim , numb . 25. 2. psal. 106. 28. that they did eat the sacrifices of the dead . and revel . 2. 14. in the epistle to the church of pergamus the angell of that church is accused that there were some that held the doctrine of balaam to eat things sacrificed to idols , and in the apostles decree it was given in charge to christians . acts. 15. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to abstaine from things sacrificed to idols , called v : 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the pollutions of idols . now it pleased god to gather to himselfe in corinth much people by the ministery of s. paul , acts. 18. 10. although in that , as in other citties where christians were a part remained infidels . the converted christians were for the most part of the meaner sort of people , as the apostle tells them , 1. cor. 1. 26. yee see your calling brethren , how that not many wise men after the flesh , not many mighty , not many noble are called . in this calling it happened that sometime the wife was converted to the christian faith , the husband remaining in unbeliefe ; sometime the husband converted , the wife unconverted , sometime the servant converted , and not the master , the child and not the father , this man a christian , his next neighbour a pagan , as appears by the apostles suppositions . 1. cor. 7. 13. &c. insomuch that christians were mingled with pagans , as in some countries , turks and christians , iewes & christians , or as in england protestants & papists , excepting that the pagans were the greater number , & more potent party . this vicinity , and these relations caused a necessity of civill converse betweene them : for otherwise the christians must needes goe out of the world . 1. cor. 5. 10. these things likewise occasioned the pagans sometimes to invite the christians to goe with them to their feasts at the idols temple : sometimes to their owne tables . the meat that was dressed at their feasts and other meales sometimes happened to be such meat as had beene offered before in sacrifice to the idoll , either bought in the shambles , or sent by a neighbour as a gift . the christians were of divers sorts , some that had knowledge 1. cor. 8. 10. some that had not the same measure of knowledge , but were weak , had weak consciences v. 7. 9. the case standing thus , the doubt was how the christians in the citty of corinth were to carry themselves upon these occasions . the resolution of the apostle is this . that they might by no meanes eat idolothytes or things sacrificed to idols , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the idols temple . for that is to partake of the table of devils . 1. cor. 10. 21. an idoll service , and likewise a scandall to a weake brother to embolden him to eat those things which are offered to idols . 1. cor. 8. 10. and so this scandalizing is by evill example , in a thing manifestly evill . but if christians were invited to a private house by an unbeleever , they might goe , and eat the meat that had been offered to idols , either wittingly , or unwittingly , or if the meat offered to the idoll were to bee sold in the shambles they might buy it , dresse it , eat it asking no question for conscience sake . for the earth being the lords , and the fulnesse thereof , the flesh by the offering to the idoll could not bee so alienated from him , but that gods people might eat it as gods creature given them for foode . neverthelesse if any were present , that being weake in knowledge should think it unlawfull to eat such meat , and by saying , this is offered in sacrifice to idols , should intimate to thee his opinion of unlawfullnesse to eat it , and his griefe to see thee partake of it , in this case the christian were to forbeare eating to avoyde offence , which might bee taken by his brother , being grieved , or else by his example in eating that meat which hee knew to be offered to an idol , emboldened to thinke that in some sort he might communicate with an idolater in idol-service , that there is no unreconcileable difference betweene paganisme and christianity . which might easily happen to a weak christian not fully instructed in the truth of his christian liberty , how farre it extendeth , and where it endeth . in this briefe manner i have as rightly and clearly as i could , gathered the matters of those chapters : from whence wee may draw sundry things usefull for the resolving of questions incident to this point , to which i now hasten ; where first it may be asked , who are bound to avoyde scandalizing of others by their use of their liberty in things lawfull ? answ. whereto the answere is : all christians as christians : for this is a fruit of christian charity which all are bound to have . they that are called to liberty are not to use their liberty for an occasion to the flesh , but by love to serve one another . gal. 5. 13. the same god that hath by his letters patents given his people so ample a priviledge , as leave to use all indifferent things , hath thought good neverthelesse to limit it by the law of charity . a second question may be , whether a christian be bound to avoyde scandalizing of evill , or unbelieving persons by the use of this liberty ? answ. whereto i answer : that although the apostle in the places rom. 14. and 1 cor. 8. which i called the seat of this argument , speak only of not scandalizing our weake brother by the use of our liberty , that being sufficient for the present occasion : yet in the conclusion of his dispute . 1. cor. 10. 32. hee chargeth christians to give none offence neither to the iewes , nor to the gentiles , nor to the church of god , but as he himselfe did , who pleased all men in all things , not seeking his owne profit , but the profit of many that they might bee saved . which rule of s. paul is conformable to the practise of our lord christ who payd tribute money to the collectors who were neither themselves , nor their masters any of christs disciples , but evill persons , and that for this end least he should offend them . mat. 17. 27. and if the scripture require ( as it doth 1. pet. 3. 1. and that of women ) good conversation that those who obey not the word may without the word bee wonne by good conversation , undoubtedly for the same reason it requires we should not scandalize them by abuse of our liberty , least they bee farther off , from being wonn , there is a kind of charity or love due to them , and consequently some care of not offending them . there 's not due the same tendernesse of offending an unbeliever or evill person as of a christian brother ; but as there is due to a christian brother a more affectionate love , so likewise a more tender regard of not scandalizing him . servants are to bee carefull of not hurting their masters cattle , but most carefull of their children : so ought christians to bee carefull of not offending evill men , who are gods creatures , but most carefull not to offend the godly , who are his children . yet that the resolution of this question may be more full , i conceive , that unbelievers or evill persons are differently considerable in this matter of not scandalizing them , according to the diversity of their estrangednesse from the true faith , or obedience . for , 1. there are some who though they yet professe not the truth , nor shew themselves to be regenerate , have yet some beginnings of affection to the truth we professe , and the obedience we practise : that are lesse vitious , more inclinable to hearken to the truth then some others that begin to perceive some part of the truth . as our saviour said of the scribe that answered him discreetly , telling him , that to love the lord with all the heart , and with all the understanding , and with all the soule , and with all the strength , and to love our neighbour as our selves is more then all whole burnt offerings and sacrifices ( whereby hee shewed that he had not the dreggs of pharisaisme in him , which was to conceive themselves righteous by observing the outward ceremonies , and duties of the law ) that hee was not farre from the kingdome of god : mark. 12. 34. now of such we are to bee tender that we scandalize not them by intempestive use of our liberty . if a nicodemus among the pharisees be but a listner to his doctrine , our saviour thinks good not to reject him , but to draw him on further : if a papist yet remaining in the roman church begin to mislike the idolatry of that church , their magnifying their owne merits &c. and yet out of a reverend esteem though erroneous of the church of romes orders mislikes the eating of flesh on a friday , charity should make me rather forbeare in such a ones presence to eat flesh at such a time then to give occasion to such a one to count our religion licentious , and thereby estrange him the further from the truth . for sith a principall end of not offending our brother by the abuse of our liberty , is that wee may seeke his profit , that he may bee saved , if in true judgement , or our opinion , the not scandalizing him would tend to that end , we ought to forbeare out liberty , that wee may not offend him . it being a sure rule , finis dat mediis ordinem , mensuram , & amabilitatem . the end gives order , measure , and desireablenesse to the meanes thereto tending . 2. some unbelieving , evill , or unregenerate persons are further off from the kingdome of god being plaine , and professed adversaries to the way of truth , and righteousnesse , but yet not out of wilfull malice , but blinde zeale . as the iewes of whom the apostle speaks , that they had a zeale of god , though not according to knowledge . rom. 10. 2. now the scandalizing of such men is not so much to bee regarded as of the former : because there is lesse likelyhood that our forbearing our liberty should alter their judgements , or practise , yet for as much as according to the nature of vehement persons out of ignorance though they bee impetuously carried in that they doe , yet if they discover their errour they are as soone turned : therefore it is probable that some yielding to them may win upon their affections , and make way for such insinuation as may give opportunity to discover to them the truth , we ought so far to abstain from our liberty as not to confirm them in hard conceits of the truth , and so farre to please them in the use of our lawfull liberty , as may serve to make way for the recovering of them out of errour . as for example sake : if wee should meet with a zealous papist that never understood the truth of our profession : but is an adversary to it upon misinformation of his priest , his parents , acquaintance , as that our religion is meere novellisme , carnall , licentious &c. we ought so farre to abstaine from our lawfull liberty , or to please him in a thing lawfull which he affects , as in our apprehension we conceive may make way to our reducing him into the right way . and this i find agreable to the apostles resolution . 1. cor. 9. 19. 20. 21. 22. though i bee free from all men , yet have i made my selfe servant unto all , that i might gaine the more . and unto the iewes i became as a iew , that i might gain the iewes ; to them that are under the the law as under the law , that i might gaine them that are under the law . to them that are without law , as without law ( being not without law to god , but under the law to christ ) that i might gaine them that are without law : to the weak became i as weak , that i might gain the weak . i am made all things to all men , that i might by all means save some . lively exemplifications of which professions were his practise of taking a vow on him related act. 21. of his forbearing his power , 1. cor. 9. 18. 1. thess. 2. 6. 9. wherein he did not shew hypocriticall policy , like those that proteus-like can transform themselves into any shape for evill purposes : but serpentine wisdome joyned with dove-like innocency , commended by our saviour mat. 10. 16. the end being not his own advantage but the salvation of others . 3. some are adversaries to the truth out of malice , being setled therein , by love of unrighteousnesse , and hatred of righteousnesse . the converting of these being in a sort desperate , the scandalizing of them by the use of our liberty is not to bee regarded . our saviours example mat. 15. 14. is a sufficient rule to direct us in this case . when the pharisees were offended because of his doctrine , that that which goeth into the mouth defiles not a man , our saviour bids let them alone ; sith they are wilfull , and incurable , let them fall into the ditch . t is true wee are bound by gods law not willingly to provoke any to anger , much lesse to provoke any greater sinne in him : but rather to avoyde such things as may cause these evills . but when we meet with such enemies as being wholly possessed by satan , are setled in their enmity against us , and the truth we professe : wee then are to be carelesse of offending them by enjoying our conveniency , as knowing that our restraint may be uncomfortable to us and unprofitable to them . a third question may be : whether strong ones may bee scandalized by the use of christian liberty ? aquin. 2 a , 2ae , q. 43. art . 5. propoundes this question , whether passive scandall may befall the perfect , and hee denies it , alleaging a sayng of s. hierome , majores scandala non patiuntur : those that are stronger suffer not scādals . but i conceive ther 's need of a fuller answer . that the strongest may bee tempted by scandall is no question . our saviour was tempted by a scandalous advice of peter to forsake the worke which he had received from his father , and for which he came into the world . that men of great strength for knowledge , and godlines , may bee overcome by scandall , the falls of david , solomon , and others shew . the best strength of a christian is but weakenesse without a continued supply of strength from above . but concerning a scandall from the use of christian liberty it may either arise from an evill will , jealousie , prejudice , whereby the mind prepossessed is offended with that w ch another doth : or else it may arise from ignorance of the lawfulnes of such liberty . scandall proceeding from the former motives may bee in them that are strong in knowledge , or in the faith . evill will or evill prejudice may cause such a one to misinterpret another mans action , and to take offence thereat . but this offence comes à malo ingenio , from an ill mind in him , wanting charity and wisdome , & therefore he is in true estimation the scandalizer of himselfe . as for scandall of the latter sort from ignorance the strong are not liable to it . for if a man bestrong he is sufficiently instructed in the truth of our liberty , and therefore mistakes it not , nor excepts against it . a fourth question may be : who are to be accounted weak brethren whom we may not scandalize by the use of our christian liberty ? i answer : in the apostles reasonings in the chapters before abridged , those are reputed weake brethren who either because of their late conversion had not time to learn the doctrine of christian liberty , or otherwise for want of right information knew it not . it is the speech of d r ames l. 5. de consci . c. 11. § . 14. pusilli habendi sunt illi qui non sunt sufficienter instituti circa libertatem nostram : they are to be accounted little or weak-ones , who are not sufficiently instructed about our liberty . and for this hee cites 1. cor. 8. 7. and indeed in that place the apostle opposeth the strong to them that have not knowledge . whence it followes that those that have been taught the doctrine of christian liberty , and yet are offended are not the weake ones of whom the apostle speaks . for if after instruction they still stumble it hath more of wilfulnes in it thē of weaknesse , if they may be said to be weak , yet not meerly weak , because their ignorance is either from negligence , or aversnesse of minde , and so is ignorance affected , or weaknes ex prava dispositione , out of an ill disposition . d r ames , ubi supra , § . 15. tels us they may be accounted weake to whom the reason of our liberty hath bin rendred . for they may be not capeable of conceiving . which speech of his hath need of further consideration . for the incapacity he speakes of may bee conceived to be either from weaknesse of naturall parts of understanding : and indeed such incapacity may make men weake notwithstanding instruction : but then it is not to bee imagined , but that they which have naturall parts sufficient to conceive the mysteries of faith , have naturall parts sufficient to conceive the doctrine of the lawfulnesse of christian liberty : if they can understand the one , they may understand the other : if they understand neither , they may bee termed more rightly infidels , then weake in faith ; blind , then dimme-sighted : or else such incapacity as he speaks of may arise out of preconceived opinions , alienation of mind , prejudice against the teacher , è studio partium , from an addictednes to some peculiar party , or frō such other cause . for such motes or beames rather in mens eyes will marre their sight of that which they should perceive , and so make them uncapeable for the time of discerning that which is right . but then it is to bee considered , that this incapacity is vitious and voluntary , at least ratione causae : in respect of the cause of it , and therefore such persons are not to be reputed such weak ones as the apostle speakes of , who were simple hearted , not wilfull , whereas these are rather wilfull then weake , and have more in them of evill will , than of little wit. and this may bee knowne by sundry signes of their perversenesse . as namely by unwillingnes to be taught in the truth of christian liberty contrary to their opinions : despising all that is said or written to cleare that truth , which is against their minds : declining the hearing or reading of that which is said for it , or hearing and reading unequally , not weighing or considering the one , but with rashnesse continuing in the former , perverting , misconstruing , misreporting , that which is written or spoken , keeping in the same time after such declaration as might convince , wrangling , and censuring , & quarrelling with those that vary from them , zeale for their own opinion , resolution even to suffering for their way . by which and such like signes mens wilfull weaknesse may bee discerned from simple ignorance . a fift question may be , what effect upon the use of our liberty , either consequent or likely to be consequent , is necessary to make the use of our liberty a scandalizing of our brother ? in answer whereto it is needfull that that be remēbred which i declared before ch. 2. § 4. in the explication of the definition of scandall , to wit , that ruine or falling which is made the adequate effect of scandall , must be understood both in a primary , and a secondary sense , and that the action causing either sorte of ruine may be called scandall ; so that if by the use of our liberty , we either draw our brother to speciall sinne , as by eating meats offered to idolls , to be partakers of idoll-service , or hinder them in their progresse of grace , or cause them to fall away , or cause discords , schismes , alienation of affections , it is scandall . for any of these effects are sufficient to make our brother stumble , offend or be weake , which are forbidden by the apostle as the effects of scandalizing rom. 14. 21. whereto we are to adde , that it is plaine by the 15. verse , that the grieving of our brother by our eating is a scandalizing , though as i said before , in a secondary acception . in that speech of abigail to david , 1. sam. 25. 31. that which our translators read [ griefe of heart ] is if the heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , scandal or stūbling of heart . but if there be any other effect unpleasing , as simple dislike by dissent in opiniō without griefe i finde not that such effect is sufficient for the denomination of a scandall . for the apostle doth not speak of that effect in the places where he treats of scandalizing : nor doth it produce any hurt to our brother , unlesse it proceed to some further evill . so that if a christian should doe that , as suppose weare such fashion of cloaths , which his brother hath an opinion that it is not convenient or lawfull , and therefore dislikes it , yet because the thing is doubtfull , wisely keeps himselfe from mourning for it , censuring him , with drawing affection and communion from him , i think such a christian should not by wearing of that fashion be said to scandalize his brother . but if through weaknesse he be grieved at it , then it is scandalizing of him that is so grieved . a sixth question may be : how long we are to forbeare the use of our liberty for feare of scandall ? answ. aqu. 2 a 2ae qu. 43. art . 7. resolves that the scandall of weak ones is to be avoided quousque reddita ratione scandalum cesset . si autem post redditam rationem hujusmodi scandalum duret jam videtur ex malitia esse , that is , untill a reason being rendred the scandall may cease . but if after a reason given such a scandall continue , it then seemes to be of malice . peter martyr loc . com . class . 2. c. 24. imo neque semper in ipsis mediis rebus &c. yet we may not alwaies yeeld unto the weak in things indifferent , but only untill they be more perfectly taught : but when they have understood , and yet still stand in doubt , their infirmity is not to be borne . bucan . loc . com . 33. quaest . 14. rerum mediarum usum ad proximi adhuc ex ignorantia infirmi , & in christi schola pusilli , captum moderemur , idque tantisper dum rudes isti possunt erudiri : we ought to moderate our use of things indifferent to the capacity of our neighbour as yet weak by ignorance , and a litle one in the schoole of christ , and that so long untill such ignorant persons may be instructed . the reason of which resolution is , because after instruction in true interpretation of reason , as i said before in answer to the fourth question , they that are scandalized are accounted rather wilfull then weake , and therefore not to bee regarded . whereto i adde that unlesse wee pitch here , there can be no certain rule given when men are weake , when froward : when we must forbeare our liberty , when we may use it . yet by instruction , or giving a reason , i mean not a meere magisteriall avowing of our liberty , much lesse a jesting at the weaknesse of him that doubts of it , but an humble , loving , and solid manifestation of it , to the understanding of the weake . a seaventh question may be : whether that a man may be guilty of sinfull scandall in the use of his liberty , it be not requisite that he should have some foresight , or preconceite of it , or at least such particular advertisement of the scandall consequent , as if he had heeded it he might have prevented the scandall ? ans. whereto i answere , that if a man use his liberty , and such scandall follow as he did neither foresee , nor imagine would follow , nor had any advertisement of it fit to foremind him of it , sin is not to be laid to his charge in respect of such unexpected and unthought of scandall . in this case it may be infortunium non peccatum , his mishap that his action should occasion anothers hurt , but not his sinne , to whom the scandall was by no default of his , no defect of charity , but by meere nescience in a sort unavoidable . this answer may be gathered from the apostles resolution , 1. cor. 10. 27. 28. in which the apostle tells the corinthians , that if any of thē that believe not should bid them to a feast , and they were disposed to goe , they might eate whatsoever was set before them , asking no question for conscience sake . but if any man should say to them . this is offered in sacrifice to idols , they were not to eate , for his sake that shewed it , and for conscience sake , yet not his owne conscience , for he might use his liberty in respect of his own conscience , who knew the meat offered to the idoll , to bee still neverthelesse gods creature , whose the earth is and the fulnesse thereof ; but the others conscience , who was ready to conceive some honour given to the idoll by eating the idolothyte . now from hence it is plain , that if there had bin none to give notice of the exception of the weake , there would have been no sin in him that had eaten though offence had followed , which argues that then a man onely is guilty of sin in the scandall consequent on the use of his liberty , when he hath had fore-notice thereof . adde hereto that the scandalizing of weak brethren reprehēded ro. 14. is called a despising , or setting at nought of a brother , ver . 3. 10. which implies manifest knowledge , that the weake were apt to bee grieved by the strong ones eating of meats : yea in reason , and agreeably to the cases resolved . rom. 14. 1. cor. 8. & 10. ch . it 's not a mans sin unlesse he know the futurition of the scandall with some morall certainty , so that if it fall out though we conceive it not likely it would , our consciences need not to be troubled for that accident : because however factes done by ignorance of those precepts which god hath enjoyned are sinnes : yet contingent events not foreseene by us , cannot make those facts of ours which are otherwise lawfull , to become sinfull though the event be harmefull . god who hath tied us to know his will which he hath enjoyned us , hath not tied us to know these accidents , which caliginosa nocte premit , he reserves in his own breast . as it is in slaying by meere chance mentioned deut. 19. 5. the killing of a man is a grievous misfortune , and in that respect to be lamented , but not a sinne , nor in that respect be repented : so in like manner such casuall scandall ( as i may so call it ) is to be bewailed as a mishap , but not to be mourned for as a sinne . an eight question may be : whether the restraint of using our liberty by reason of scandall be universall ? ans. no : scandall upon the use of our liberty , restraines us only hic & nunc : in this place at this time : it doeth not take away , but suspend the use of our liberty . so that though a man may not use his liberty where and when there are persons apt to be scandalized : yet he may where & when there are none , or he knowes of none that are apt to be scandalized . in such cases the reason of the restraint ceasing , the restraint ceaseth . and this is agreeable to the apostles determination 1. cor. 10. 27. 28. resolving that a man that might not eate meate offered to an idoll , when it was shewed him by another that it was an idolothyte , had yet his liberty of his own conscience entire : which were not true if he might eate at no time such meat , because he might not eate it at that time . to conceive otherwise inferres this absurdity , that the likelyhood , or accident of one scandall utterly extinguisheth his gratious charter of christian liberty in that thing by which he was or might be once a scandalizer . a ninth question may be : whether there may be scandall by omission of the use of our liberty in a thing indifferent ? ans. omission i oppose here to positive action : as for instance , eating meats allowed by god is a positive action , and the use of our liberty : not eating that which we might is a privation and omission of the use of our liberty . now that a man may be guilty of sinfull scandall by the omission of a duty i determined before , c. 3. § . 3. to which i adde that sith the lawfull magistrate hath power about indifferent things to restraine , or require our use of our liberty for the publique good , and we are bound to make conscience of obeying such cōmands , not for the things sake so commanded , for that is in it selfe indifferent , but by reason of the authority to which god hath made us subject , and the end for which such orders are established , which all members of a common-wealth ought to seeke : therefore the omission of doing such things commanded is an omission of a duty ( rebus sic positis ) and the scandall consequent upon it , a scandall of the first sort , to wit of sinfull example . moreover for a punctuall answer to the present question , i conceive that there may be scandall by the forbearing the use of our liberty , when that forbearing though otherwise lawfull , occasions men to conceive some alienation of affection , some evill intentions , some superstition , or the like evill in them who doe forbeare it , our saviour math. 17. 27. would have tribute mony paid for himselfe , & peter , though he were free , and that because the not-paying would offend them . s. peters not-eating with the gentiles was a scandall to barnabas gal. 2. 13. frequent experience confirmes it that the forbearing of some actions which are in their kind indifferent , at some times doth grieve weak brethren , and offend others , when they are apt to conceive such forbearance to arise out of a malevolent minde , superstitious opinion , humour of singularity , contempt of others , or the like cause . a tenth question may be : whether a community , a nation , the publique magistrate may be scandalized ? ans. the use of excommunicatiō presupposeth that scandall may be of the whole church by sinfull actions of one member . yea further it is determined art . 34. of the church of england . whosoever through his private judgement willingly and purposely doth openly breake the traditions , and ceremonies of the church , which bee not repugnant to the word of god , and be approved , and ordained by common authority ought to be rebuked openly ( that other may feare to doe the like ) as he that offendeth against the common order of the church , and woundeth the conscienees of the weak brethren . moreover experience shewes that whole nations or societies are sometimes offended with those who observe not their customes , or orders , which are in their use indifferent , and not confirmed by any publique ordinance , but by use only received : and that such varying from them occasions anger , enmity , and such like evills . an eleventh question may be : whether sith the magistrates authority is one way of restraining or requiring the use of our liberty , and the danger of scandall another , upon supposition , that the lawfull magistrate cōmands the doing or omitting of that which is indifferent , & on the other side there is danger of scandalizing , the question is which of these respects i am to be ruled by ? ans. there is no doubt , but that a good and wise magistrate will remit in many cases the rigour of discipline to avoide scandall , as i said before § . 4. as the love-feasts , kisse of peace , vigils at the tombes of martyrs , and other orders of the church were in processe of time evacuated , when they occasioned scandall . but if the magistrate doe not suspend his cōmands , then it is a hard case . for either on the one side there is danger of nullifying the power of the magistrate , or on the other side of wounding or destroying our brother : possibly it may so fall out that a mans cōscience may without much difficulty winde it selfe out of this streight , by finding some circumstances prepōderating either one way or other . as for ininstance , if the magistrats command bee about a matter of great consequence , for the safety of the common-wealth , to avoid a present evill : or if it be in a smaller matter if urged peremptorily , & vehemently , on the other side the effect of the scandall be not likely to bee plain apostacy , or the like great sinne , but some grievance of mind , or discontent of the party scandalized , it is without doubt that then the magistrates command is to be performed . on the contrary , if the magistrates command be in a smaller matter , not bringing any great evil , nor likely to infringe the power of authority though the command be not followed , if it be not peremptorily , and strictly , but remissely urged : on the other side , the effect of scandall of the greatest sort of evills , very probable , and in a manner present , giving no time to finde a way to redresse it , then in this case the danger of scandall may prevaile for that time . but if we make the scales even : and propound the case thns : what if the danger of scandall be great , and manifest , on the one side , and the magistrate peremptory in his command , and the thing commanded of great moment on the other side , the doubt is , whether of these two is to bee regarded ? i determine that the magistrates command should in this case sway our consciences : and that for these reasons following . 1. because by the magistrates command the thing required is made a necessary duty though in it selfe indifferent . for the command that ties every soule to be subject to the higher powers , rom. 13. 1. requires obedience to them , which is the chiefest part of subjection . and this obligation of obedience is antecedent to the consideration of the scandall . for the sanction of the law precedes the accident of scandall . now in things that are our duties wee must not omit them , or neglect them for feare of scandals . therefore the magistrates command in the case propounded is not to be neglected for feare of scandall . against this argument d r ames . lib. 5. de consci . c. 11. § . 16. seems to except in these words : nulla authorit as humana &c. no authority of man can either take away the nature of scandall from that which otherwise should bee scandall , or the nature of sinne from scandall given . for no man can command our charity and consciences . vel periculum scandali dati praestare , which i render thus , or counter vaile , or be preferred before the danger of scandall given . whereto i reply that it is not true that the lawfull authority of the magistrate may not in things indifferēt make the doing of that action not to bee a scandall given , which otherwise might bee . for if it may make the thing commanded a duty by vertue of the command , the scandall consequent will bee passive , or taken ; not active , or given . as we determine of preaching , and many other duties that they are to bee done though scandall follow : so we are to say of obedience to the magistrate in that wherein god hath made us subject to him wee are to obey him , though scandall follow . if it bee said that preaching is a duty immediately enjoyned by god , the doing of that which the magistrate commands only mediately : i answer . though it bee true that for this reason the thing which the magistrate commands is not so strictly our duty , as that which god commands : the magistrates commands belonging only to his owne subjects , gods commands to all : the magistrates constitutions binding us only in reference to a superiour authority , and a superiour end , the publique good , and therefore when they are contrary to the law of god , or nature , when there is some pressing necessity that cannot bee avoyded by reason of which wee cannot doe the thing commanded , if the necessity bee true , and not fained , and the not-doing of the magistrates command be without contempt of authority , or ill example to others , or if the thing commanded should be in truth plainely contrary to the publique good , as it may happen sometimes some commands may , if strictly urged , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the letter , but gods commands binde absolutely , without limitation . i say though for these reasons the thing which the magistrate commands be not our duty so strictly as that which god immediately commands : yet when it is a duty ( as it is when it opposeth not gods law , the law of nature , or the publique safety ) there is a necessity of obeying the command of the magistrate , as of obeying gods immediate precepts : nor may the one bee omitted to avoyde scandall any more then the other . as for that which is said that the magistrate cannot restraine our charity . 't is true : for charity is an inward affection of the soule , which none but god can command , as none but hee can search , and punish , yet the magistrate may restraine the shewing of our charity somewayes , as in forbidding to relieve malefactors , rebels , vagrants &c. so that hee should sin that should preferre such a worke of charity , before a worke of obedience to the governour , which is a worke of piety to a publique person , and the father of the countrey : whereas the other is to a private person of common respect . but the magistrate cannot command our consciences . answ. that the commands of men doe in no sort bind the conscience , cannot bee said without contradicting of s. paul. rom. 13. 5. ye must needes bee subject not onely for wrath , but also for conscience sake : they that say least for governours , say they may by their lawes binde the conscience mediately , and by vertue of gods precept , although not immediately and of themselves . now this is enough to prove that it is the duty of christians to doe the lawful commands of the magistrate . as for that which is said that the danger of scandall is before the disobedience to the commands of men . i suppose not : for the evill by disobeying of the magistrate is as certaine , if not more certaine then the evill of scandall , the evill of scandall more remediable then the evill that followes on the disobeying the magistrates command : for the one is likely onely some transeunt harme in the mind or conscience of the scandalized person , the other a constant permanent harme in the common wealth , such as many times overthrowes government , and in fine dissolveth a commonwealth : the one usually extends to few , the other to the whole community . and it is taken for a plain truth . praestat ut pereat unus , quam unitas . or as caiaphas once said , it is expedient that one should dye for the people , and that the whole nation perish not . 10. 11. 52. adde hereto that there is a scandalizing of the publique magistrate and others by disobedience , as § . 17. was determined , which is as regardable as well as the scandalizing of private persons , unlesse too much partiall respect sway men , that they will not judge righteous judgement . 2. i argue thus , if it be not determined that the obeying of the magistrates command were to bee preferred before the declining of scandall , that may happen by such obedience , then it will follow that both the magistrate is bound to revoke or suspend his lawes , when there is likely-hood of scandall to follow . for he is not to urge men to doe that which is evill ; now this would make all governours that make conscience of their commands almost perpetually uncertaine , whether they may command any thing or no : or make their constitutions invalid , sith they can seldome make any orders , but that scandals will arise , as experience in all ages hath proved . and subjects also shall have power to neglect such constitutions , and so to make them as no lawes in the same case . the consequent of which being granted , i suppose can bee no lesse then anarchy , and confusion . the mischiefe of which is greater then i can expresse , and such as the avoyding of scandalizing of some soules cannot countervaile : wherefore as it is said in the case of exacting an oath of a persō , that ( it's likely ) will forsweare himselfe . fiat justitia & ruat coelum . let justice proceed , though the heaven fall : so say i , let goverment stand though subjects bee scandalized . 3. lastly , if a man in doing any lawfull thing make it knowne that hee must doe it by reason of the command of authority , or it bee otherwise manifest that that is indeed the reason of his doing , surely he that is offended is rather unrighteous , and evill minded , then weake , that will think that lawes must bee broken to please him : and therefore the scandalizing of such not regardable . a twelfth question may be : if it fall out that in the doing or omitting of a thing indifferent some will bee scandalized if it be done , others if omitted , some offended if it be done this way , some offēded if not done this way , so that there is apparent danger of scandall either way , what is to be done in such a case ? ans. d. ames . l. 5. de conscientia . c. 11. § . 18. denies the case and sayes , nulla datur talis perplexitas , ut necessarium sit pio homini sive hoc vel illud faciat , sive non faciat scandalum alicui dare : there can bee no such perplexity , that it should bee necessary for a godly man , whether he doe this or that or not doe it to scandalize some one . which assertion of his is both against experience , and reason . against experience : for the contrary fell out in s. peters case , gal. 2. 12. in which it is plaine in the carriage of that matter , that if he did eat with the gentiles he was in danger of scandalizing the iewes , if hee did not eate with them to scandalize the gentiles . and it falls out too frequently in our own dayes , that in the use of some rites in themselves indifferent , some are offended with the use of them as popish , some with the not using them as arguing the affectation of novellisme and singularity : against reason . for sith scandall ariseth from the opinion that is had of a thing indifferent , when the action of him that offendeth dasheth against it , and it is undoubted that even godly men , may have opposite opinions of things indifferent , one thinking them fit , another unfit : one thinking them needfull , another evill , it is plaine in reason that it may so fall out that the doing or not doing of somthing indifferent may crosse the one or the other of the opposite opinions , and so scandalize either the one or the other . the resolution of calvin , epist. 379. is right and good , that a scandall of a few must not sway us in a thing not repugnant to gods word . vbi major numerus pervincit , where the greater part is on the cōtrary , no not though it draw an evil consequence after it . and in like manner may it be said , ubi potior numerus pervincit , where the better part is on the contrary , as the governor , the most wise , learned , and faithfull christians . likewise consideration should be had to offend those rather whose offence is easier remedied , or the consequēce of their scandall lesse pernitious , then those whose offence is more hardly redressed , or the consequence of their scandall more pernitious . for in such cases prudence must rule our consciences to respect primarily the more considerable par , & to avoyd the more dangerous consequence . a thirteenth question may be : it may so fall out that either by the frequent , or incommodious forbearing of the use of our liberty at some time , our lawfull liberty may be so indangered , that an opinion may thereby be setled as if it were unlawfull simply , which we forbeare onely by reason of the feare of scandall , or as if it were necessary which wee onely doe to avoyde scandall , what is a christian to doe in this case ? answ. the example of s. paul is commonly by divines produced as a resolution of this question . we read acts. 16. 3. that paul tooke and circumcised timothy to avoyd the offence of the iewes though the law of circumcision , and other legall ceremonies were then abolished : and hee had liberty to omit it . but hee tells us gal. 2. 3. 4. that titus was not compelled to be circumcised , and that because of false brethren unawares brought in , who came in privily to spye out our liberty , which we have in christ iesus , that they might bring us into bondage . to whom saith he : v. 5. we gave place by subjection no not for an houre , that the truth of the gospell might continue with them . while the liberty of uncircumcision was unchallenged he did with security circumcise timothy to avoyde offence : but when the truth of christian liberty was challenged and endangered he would not yeild to doe the same to titus . from which practise avouched by s. paul , and therefore propounded by the holy ghost as imitable by us , this rule may bee safely inferred : that when by use or disuse of our liberty , the truth of our liberty is in danger to be impeached , wee are then rather to put our selves on the hazard of scandall , then to loose our liberty it selfe . for it is a more pretious thing not to have our consciences in bondage or the truth impaired , then can be countervailed by the pleasing of some men . truth is an unvalluble iewell , which wee are not to forfeit to win mens affections . praestat ut scandalum admittatur , quam veritas amittatur : is the approved rule of s. augustine . better admit scandall then loose truth . a fourteenth question may be : whether if on the one side our life should be indangered by forbearing the use of our liberty , and on the other side there be likely-hood of scandall if we use it , is our liberty to bee used to save our lives , or to be forborn to avoyd scandall ? answ. it is a rule received , which aqu. 2 a , 2ae , qu. 43. art . 7. cites as out of s. hierome , that that which may be omitted , salvà triplici veritatescil . vitae , justitiae , & doctrinae , a threefold truth of life , righteousnesse and doctrine being preserved , ought to be omitted to avoyde scandall . according to which exception it followes that wee are not to omit our liberty when our life is endangered . and there is plain reason for it , from the precedency of our selves among the objects of charity before others : wee are to love others as ourselves , not afore our selves . 2. in respect of the greatnesse of the danger of loosing our life above the danger of scandall . for , 1. the danger of loosing life may be more certain in forbearing our liberty , when naturall necessity requires us to use it , then the event of scandall can be , depending on the changeable mind and will of man. 2. the evill of loosing life is plainely remedilesse : life lost cannot be recovered by man : but the evill of scandall is not simpliciter irremediabile , simply remedilesse , but that instruction , advise , example , prayers may by gods blessing restore the person scandalized . if it were so that it were revealed by god that by using my liberty to save my naturall life , i should inevitably cast my brother into everlasting fire , surely charity bindes mee to loose my life rather then to damne my brother . but this no man doth by using his liberty , at least god reveales no such thing . but what means the apostle then 1. cor. 8. 13. when hee saith ; if meat make my brother to offend , i will eat no flesh while the world standeth , least i make my brother to offend ? i answer : the apostles resolution is not to abandon all meat and dye to avoyd offence : but to eat no flesh , without which he might live . and accordingly wee are to forbeare our conveniences , and priviledges which serve us ad benè esse to our well-being : but not our lives or lively-hood that is necessary ad esse , simpliciter , that wee may have a being . a fifteenth question may be : whether if there appear danger of scandal to some in using our liberty , and likely-hood of opposite good to others by using it , we are to forbeare it ? ans. no : for in this case the use of our liberty to that end is a duty , as being a greater exercise of charity , the scandall being not remedilesse , unlesse by reason of a perverse mind : which kind of scandall is not to be regarded . a sixteenth question may be : whether wee are bound to forbeare the use of our liberty to avoyde the scandall of our weake brother offended with our action as conceiving it evill without any probable ground ? answ. i thinke not . for there was probable ground of the evill of eating the idolothytes 1. cor. 8. and of the eating of the meates and neglect of dayes mentioned rom. 14. and in reason , if a mans conceit without shew of reason on meere fancy shall hinder me in the use of my liberty , my liberty is no liberty in effect . besides if hee conceive ill of my action without some probable reasons moving him therto , his conceit is rather to be interpreted an effect of selfe-will , or ill will then of weaknesse , and so not to be regarded : if it be objected , as frequently it is , that the apostle 1. thes. 5. 22. chargeth christians thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . abstaine from all appearance of evill , and therefore wee are not to doe that which seemes to bee evill to another , whether upon probable reason or fancy though it be not in it selfe evill . i answere , 1. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the sort or kind of things , answering to genus and species , as cicero renders it , and that tremellius out of the syriak translates it ab omni voluntate malâ fugite , fly from all evill will , that is , as he interprets it in the marginall note , negotio malo , sive re malâ , evill businesse , or evill thing , so that it might be translated , abstaine from every evill thing , or every sort of evill . 2. that though beza with others read ab omni specie mali , from every appearance of evill : and expound it not only of that which is evill in it selfe , but also of that which though not evill in it selfe , yet seems so to others : yet more plainly according to the originall it is translated by the vulgar and tigurine translators , ab omni specie mala , from every shew which is evill . according to either of which readings this text will prove only that we are to avoide that which is an evill thing or appearance it selfe evill , and makes nothing to prove that we ought to abstaine from a thing or appearance not evill but indifferent . 3. that chrysostome , the greeke scholiast , and others apply it onely to false doctrines , or lies of false prophets . as if the apostle had said , though you are not to quench the spirit , yet you are to try all doctrines , and to abstaine from that which appears evill : which would be nothing to the abstaining from the use of things indifferent , when they seem evill to another . 4. but let it be granted , that it is meant of evill appearance in respect of practise , yet it may be doubted whether the apostle means it of that which appears evill to another or to a mans selfe ? surely the series of the text doth best suite with this interpretation . abstaine from that which appears to your selves to be evill : for having said , try all things , whether doctrines or practises , to direct thē what to doe he addes , holde that wich is good , that is what you finde upon triall to be good , and abstaine from all evill appearance , or appearance of evill , which so appears to you upon your triall . which exposition besides that the words of calvin in his commentary imply he so conceived it , hath other learned men that approve it , and so farre as i see into the text seems to be most genuine . now if this exposition stand , it makes nothing for the abstaining from the use of our lawfull liberty which appears evill to another , but from that doctrine or practise which appears to be evill to our selves , that we may not sinne against the light of our own conscience . lastly , if it were granted that the apostle forbiddes us to abstaine from all that which appears to be evill to another , yet no interpreter that i meet with understands it of such appearance of evill , as is conceited to be such upon some erroneous principles in him that conceives it to be such , or by reason of the meere fancy , or rigid austerity , or evill will , or such like cause of him that thinkes it evill : but they usually apply it to such causes or signes of manifest evil as are means of drawing to some notorious sinne , as going to heare a masse , which is a cause and signe of idolatry , or wanton dalliance which is a cause or signe of whoredome . and they apply hereto that saying of iulius caesar , that caesars wife should be free not only from evill , but also from the suspition of it . so that even in their intent , this scripture is not appliable to this purpose , as if the apostle did prohibite a christian to use any thing that another thought evill , whether he thought so upon probable reason , or no reason , upon some ground or none . and to speak truth , the application of this text in that manner as it is by some , as if the apostle did forbid us the use of any thing though indifferent in it selfe , when it appears as evill to another , without farther restraint , is very absurd and so unreasonable as that it will bring a yoake upon mens consciences impossible to be borne , sith there is scarce any thing a man can doe , but some or other , infidell or christian , weake or strong in the faith , orthodoxe or superstitious will think it to be evil , that saying by experience being found true , quot homines , tot sententiae , so many men , so many mindes : nor shall a mans own conscience only make a thing evill to him , but the conscience of any other man in the world . these are the most material questions which have occurred to mee . which having finished , i passe on to application & so to the concluding of this point . first then wee may hence perceive how evill and uncharitable their dispositions are , who use their liberty in things lawfull without heeding of scandall , surely there are every where a great number of men of this temper , that will eate and drinke and play , & cloath themselves , and doe innumerable other acts without the least thought , or regard whether others be pleased or displeased , scādalized , perverted by their actions . alas ! said i they will doe these things without respect of avoiding scandall ? i might have added , there be not a few that make but a jest of scruples concerning scandall , yea that of set-purpose with delight doe such things as they know will offend , that they may provoke and offend their brethren . all such persons doe undoubtedly walke after their owne lusts , who neither for god nor for mans sake deny themselves any thing . it is manifest that it is their lust that rules them , not obedience to god , not charity to men , not advised reason : and it shewes a heart in them ready to doe unlawfull things for their lust , who will doe lawfull things so unlawfully . my brethren we are most apt to offend in things indifferent : it 's easie to slip from the meane to some extreame or other ; and so much the rather because in such things men usually walke not with much warinesse ; in things plainly evill , mens consciences will easily checke and correct themselves , because the evill is so apparent : but in things indifferent , men fall into evill afore they are aware . wherefore those that are wise-hearted , and right-hearted christians , will so much the more watch themselves in the use of such things : they are carefull neither to offend god , nor men , neither to abuse their priviledges against gods glory , nor their brethrens good ; only men whose lust is their law , will have their sports , feasts , fashions , and the like things in themselves lawfull , after their owne wills , though god be provoked , or their brethren damnified . wherefore it concerns us all to take heed of scandall in the use of our liberty in things indifferent : i meane of scandall both active and passive : and therefore this admonition is to be conceived as pertaining both to them that use their liberty , and them that may be offended with it . 1. those that are to use their liberty are to take heed that they marre not their good by evill-handling , to wit by using it to destruction , and not to edification of their brethren . our liberty is a great blessing of god : it is no small benefit that we may have his creatures to use , that he hath made us under himselfe lords over the works of his hands : and though he require obedience of us , yet he hath given us a large scope in things after our owne wills , enough to satisfy us if we have any reason : we may eat this or that , weare this or that , dwell here or there , and a thousand more such things are left to our owne choice : but what then ? shall we grow petulant and wanton ? shall we be like an ungracious sonne , who when his father hath put an estate in his hand , followes his owne pleasure , regarding neither parents nor brethren ? god forbid we should thus requite the lord ! nay rather it becomes us , as wee have all our priviledges from god , so to doe as a good child to a kinde father , a generous favorite to a munificent prince , even to lay all our gifts at the donours feet , to devote them all to his honour that gave them freely : to spend that for his service which he hath so frankly endowed us with . it 's to bee remembred that we are not proprietaries , but vsufructuaries of gods creatures : they are his goods still , though put into our hands , to occupy : the earth is still the lords and the fulnes thereof : we may not say of it , wee may doe with our owne as we list . that wee ought to doe which the apostle inferres hereupon , whether wee eat or drinke , or whatsoever we doe , doe all to the glory of god. 1. cor. 10. 31. not forgetting our brethren , but as it is added v. 32. giving none offence , neither to the iewes , nor to the gentiles , nor to the church of god : or as we are admonished . gal. 5. 13. though we are called to liberty , yet not to use our liberty for an occasion to the flesh : but by love to serve one another . it will be but a miserable advantage to vs to vse our liberty , so as to spurn at gods honour , and to trample our brethrens good vnder our feete : to obscure the lustre of gods glory , or to make gashes in our brothers conscience . shall a man because he is strong , kicke the weake under his feet ? shall a man use his owne happines no better , but to make others miserable ? no , no , ( brethren ) : mercy , iustice , charity , our calling , christs example , all these and more then these should teach us better , to seeke not our owne , but one anothers wealth , to use our owne good , so as not to spoyle anothers peace . we are to remember , that as our saviour said , we should have the poore alwayes with us , so it is true also , that we shall have the weake in faith alwayes with us , and therefore it will be a perpetuall duty , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acts 20. 35. to support , not to supplant the weake . — to this end , 1. get a tender , and compassionate love of thy brother in thy heart : thou art bound to love all men : but thy christian brother chiefly . let the love of christ to thee , and him be thy patterne : he would not breake a bruised reed , nor quench smoaking flaxe : isai. 42. 3. he fed his flock like a sheepheard : hee gathered the lambes with his arme and carried them in his bosome , and gently led those that were with young . isai. 40. 11. oh get such a tender love , that yee may be as the apostle requires , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rom. 12. 10. inclined to tender affectionate kindnesse one to another in brotherly love , that thou maist communicate to them the warmth of thy bosome , that they may have heate by thee , and the kissing of thy mouth , that they may have delight by thee , and the strength of thy armes , that they may have safety by thee , not be exposed by thee to dangers , much lesse bitten and devoured by thee : you are not borne for your selves : you have not your goods only to serve your owne turnes . they are thy bone , and thy flesh , yea thy spirit too , if a christian . if there be any excellency in thee : yet both are of the same kind : if thou differest from him , yet who made thee to differ from him ? or what hast thou that thou hast not received ? love him therefore and despise him not : bee tender over him , and not contemne him : 2. get much prudence also to know the condition , inclination , minde of thy brother . much charity may make us willing , but there must be much prudence also to make us able to avoyde scandalizing . there 's such variety of dispositions , opinions , and conditions of men that it is no small difficulty to avoyde scandalizing of some one or other . neverthelesse if we doe what lyes in us , the almighty will accept of the integrity of our hearts , and not impute to us our defects of imprudence . and here i could heartily wish that all christians , especially those that are set apart for the ministery of the word , would take heed of one evill to which in these times men are very prone . i meane the teaching of many things to be evill , whose abuse only is evill , not the things themselves , for what ever bee the cause whether it bee facility of sliding into extreames , or unskilfullnesse to distinguish betweene the use and abuse of things indifferent , or the debility that is in many to reason , and to gather right consequences , or the preoccupating of mens minds with erroneous principles , or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as s t basill calls it , the immoderate drawing things to a contrary way , as to think that to be most right which seemes most contrary to popery , prophanesse , or the vitiousnesse of the times , or the addictednesse that is in men to hold that which their affected teachers doe vent , or studium partium , a desire to promote some party , or to have , and to entertaine opinions peculiar to such a party as a cognizance for them to be discerned by from others , or an affectation of singular opinions , i say what ever bee the cause the great charter of christian liberty is too much inlarged by the licentious , who make that indifferent which is evill , or necessary , to the confirming of themselves in sin : and on the other side is too much straitned by others , in making things evill which are not so , expunging that out of this gracious charter , which god hath indulgently granted us therein . both which are contrary to gods precepts , which require us neither to cal good evill , nor evill good . isai. 5. 20. to turne neither to the right hand nor to the left . deut. 5. 32. and therefore as the one is a transgression against god , plainely violating his precepts : so the other is an intollerable presumption against the soveraigne authority of the great law-maker to impose lawes on mens consciences which god hath not made : and in the effects of it , it is dangerous . for it is in truth a seminary of superstitions , which doe alwayes attend errours of conscience , and the great nursery of scandalls , in intangling mens consciences with unnecessary scruples , disquieting and discomforting men thereby , occasioning the neglect of necessary duties whilst zeale is bent on things unnecessary , raising many jealousies , alienation of affections from others , rash judging , seperation from communion , and a world of other evils , which according to the fruitfullnesse of errour arise from this one roote . wherefore i beseech all christians , specially ministers of the word in the bowells of iesus christ , to bee very well advised either how they allow of that as lawfull which is indeed sinfull , or condemne that as sinfull which is indeed lawfull , and in their invectives against sinne , so to attemperate their speeches , that the abuse and use of things bee distinguished , that corne bee not pulled up for the weeds sake . 2. as for those that are apt to be scandalized , it concernes them to consider that their taking offence at their brothers liberty is their owne weaknesse , and danger . it 's sure thy weaknesse of judgement , or affection that thou art so apt to stumble at thy brothers actions . and is not weaknesse burden enough to thy selfe , but that it must also become thy brothers burden ? wilt thou make thy ignorance his punishment ? learne better that most necessary lesson , descendere in teipsum , to look into thy selfe , and to know thy selfe : to take a right measure of thy knowledge , and to submit thy selfe to the reasons and judgements of the stronger . it concernes the father to bee indulgent to his childs weakenesse : but the child should learne to submit to the fathers judgement . the stronger should favour the weaker , but the weaker should preferre the stronger before themselves . 2. it 's thy danger also : how dost thou by such stumbling incommodate thy selfe ! thou mightest learne good by thy stronger brother , thou takest harme : hee might bee a staffe to stay thee , thou makest him a stumbling-block to overthrow thee : he might ease thy conscience , so as to walke more comfortably : thou makest use of him onely to fetter thy conscience that it may walke more heavily : he might heale thy sores : hee doth but would : ther 's disagreement from that which should promote charity , a breach where there should bee strongest affection . doe not thy selfe so much harme , thy brother so much wrong . to this end receive from me these directions . 1. acquaint thy selfe with the difference that is to bee made between superstructures and fundamentalls of christian doctrine , whether of faith or practice : know this , that though hee is no true beleever , that beleeves not all gods truth which hee knowes to bee gods truth , nor truly obedient that obeyes not all gods precepts , which hee knowes to be such , yet he may bee a true beleever , and truly obedient , who beleeving and practising fundamentals , things necessary to be knowne and practised by all , yet beleeves not , or practiseth not sundry superstructures , not out of unbeleife of god or enmity to his will , but simple ignorance . bee not then hardly conceited of him that knowes not , or practiseth not through ignorance things not fundamentall , especially if they be remote from the foundation . let not thy zeale be equall for the smaller and the greater matters of the law , as our saviour distinguisheth them , mat. 23. 23. 2. bee not rash or too stiffe in thy opinion , when it is circa disput abilia , about disputable points , such as honest and learned men doe vary in , so that it can bee hardly discerned , who is in the right . let thy conceits of thy selfe be modest : and bee willing to learne from a-any one that which is truth . 3. be not apt to suspect anothers unsoundnes : iudge not that thou be not judged . mat. 7. 1. who art thou that judgest anothers servant ? rom. 14. 4. why dost thou judge thy brother ? wee shall all stand before the judgement seat of christ. vers . 10. 4. lastly wherein thou agreest with thy brother , what thou hast learned as he hath done , professe that ; practise that with concord , and waite till god shall joyne you together in one mind , and one way for the rest . remember that golden rule of the apostle . philip. 3. 15 , 16. let us therefore as many as be perfect bee thus minded : and if in any thing yee bee otherwise minded , god shall reveale even this unto you . neverthelesse whereto wee have already attained , let us walke by the same rule , let us mind the same thing . cap. 5. of scandalizing in speciall by enticing practises . the next way of scandalizing is by devised practises intended to beguile mens soules , and to harme their consciences : to which also the generall assertion is to be applyed , and a woe is to bee pronounced as belonging to them that by cunning and subtle devices , by counsels , perswasions , laying before men alluring objects , doe scandalize others . such a one was balaam , revel . 2. 14. who taught balaak to cast a stumbling-block before the children of israel , to eat things sacrificed to idols , and to commit fornication . but gods vengeance followed him , he was slaine with the sword by the israelites , num. 31. 8. and s t iude vers . 11. tells us , a woe is to them that runne greedily after the errour of balaam for reward . of the same stamp was ieroboam the sonne of nebat , who caused israel to sin , by setting up two calves of gold , one in bethel , and the other in dan , instituting high places , and priests of those calves , offering sacrifices , and keeping a feast to them . 1. kings 12. 30. &c. the issue of which was the cutting off his house , and destroying it from off the face of the earth . 1. kings . 13. 34. and he his still stiled by the holy ghost ieroboam the sonne of nebat which caused israel to sinne . the like woe in some one way or another belongs to all those that tread in the same steps . to conceive more fully of this sort of scandalizing , we are to consider that this kinde of scandalizing hath diverse acts . the first and principall is in the braine , that contrives some pernitious device to ensnare mens soules by , for the most part intended to that end : but if it stay there , and shew not it●selfe in outward act , it is only a scandall inchoate or begun . the outward acts by which it shewes it selfe , are either of words , or of deeds . we may see it in the scandall of balaam & balak : balaam deviseth a way to scandalize the israelites by sending the whoorish daughters of moab among them , thereby enticing them to commit whoredome , and to joyne with them in their idol-feasts : balaam deviseth this , he imparts it to balak , and he puts it in practise : in this balaam was the principall , balak the ac●essary : balaam began the scandall , balak perfected it . ionadab the son of shimeah deviseth a way for amnon to practise his incestuous lust with his sister tamar , & adviseth him to execute it , by which he committed a foule sin . 2. sam. 13. 5. this counsell of ionadab was a scandall to amnon by a subtil way . iulian the apostata abstaines from the shedding the blood of christiās which diocletian , & other emperours before had shed : he saw that it did but encrease christianity , men being ambitious of death that they might have the honour and crowne of martyrdome . but hee useth sly and cunning devices to insnare men in paganisme , he promotes the most zealous pagans , makes the schooles free only for them , countenances them , ieeres at the doctrine of christ , scoffs at the rites of christians , foments their contentions , and thereby drawes many to apostasie ; many to a love of paganisme , and thereby scandalizeth them . innumerable of the like subtil devices are used in every age to insnare mens souls by enticing them to doe evill . and this sort of scandalizing differs from that scandall which is by sinfull example , in that the action of such scandall is intended onely for to satisfie the doers lust , though it becomes scandalous by it's venomous nature : the scandall by an enticing practise is sinfull , and intended also to further sin , though sometimes the scandalizer know not the thing hee perswades to , to be sin . it differs also from scandall by persecutiō in that that scandall is by force , the other by fraud . now all such kinde of scandalizing by enticeing practises in sinfull and deserves woe , but all is not alike sinfull : nor hath the same degree of woe awarded to it : for difference is to bee made between scandalizers according to the part they act in this tragoedy , or mischiefe of scandals . for there are some that are the contrivers , & counsellours of such divellish machinations : others only moti movent , being set on worke they execute . the inventer & perswader in this thing is deeper in the guilt of the scandal then the meere actor . for it is more voluntary in him that contrives , more of his own motion , than it is in him that acts what another suggests . he that leads and rules the other is the principall , hee that consents and followes is but a second . wherefore the scandalizing of the children of israel by the daughters of moab is rather in scripture imputed to balaam , who taught that wicked device , then to balak who put it into execution : and ieroboam that devised the golden calves is rather said to cause israel to sinne , then the workman that made and set them up . secondly , difference is to be made between scādalizers of this kinde in respect of the several motives which lead them to offend others . for first , some doe scandalize others out of craft for their ungodly and unrighteous ends . thus balaam the sonne of peor devised a way to scandalize the israelites that hee might gaine the wages of unrighteousnesse . 2. pet. 2. 15. ieroboam the sonne of nebat sets up two golden calves at dan & bethel , which became a snare to the people of israel , & this was done to maintaine his rebellion against his prince , and confirme the kingdome to himselfe , 1. kings . 12. 26. 27. jonadab the son of shimeah perswades amnon to ravish his sister , & this was done that hee might the more ingratiate himselfe to amnon his friend . 2. sam. 13. 3. the pharisees devised waies of superstition and hypocrisie that they might devoure widowes houses . mat. 23. 14. 15. elymas the sorcerer with subtilty seeks to turn away the deputy from the faith , that hee might retain his power with him . acts. 13. 8. 10. the false apostles sought to corrupt the faith of the galathians concerning iustification by the law that s. paul being excluded , themselves might be affected . gal. 4. 17. those of whom the apostle saies , 2. tim. 3. 6. that crept into houses , and lead away silly women laden with sins led away with divers lusts , did it no doubt to make a prey of them . and with the same spirit at this day doe many seducing iesuites and seminary priests bred of the smoke of the bottomlesse pit scandalize many ignorant or corrupt soules by drawing them to their impious idolatry , & superstition , their antichristian errors and deceits , that they may maintaine the unrighteous tyranny of the roman bishops , maintaine thēselves , their colledges , and fraternities in a rich and plentifull manner by drurifying ( as the secular priests call it ) that is by cheating their proselytes . and no better are the ends of many other heretiques , as socinians , anabaptists , familists , separatists and the rest of the litter of grievous wolves , as s. paul calls them , acts 20. 30. that enter among christians and spare not the flock . cosin-germanes to which are all that for wicked ends corrupt mens consciences : as the harlot that enticeth lovers to her for gaine : that corrupt young heires in their manners by humouring them , pleasing them in their vaine lusts of swaggering and gallantry ( as they call it ) that they may in fine cheate them of their lands or money by gameing with them , or some such practise : that make their neighbours drinke , put the bottle to them , and make them drunken , that they may see their nakednesse ; an use in habakkuks times . hab : 2. 15. that they may discover their secrets , robbe their pockets , draw them to suretiship for them , and such other evill purposes . now all these doe scandalize plenâ voluntate , with full will , wittingly & deliberately , and thereby shew themselves to bee full of satan , throughly diabolized professours of his art , which is to make it his businesse , to goe about seeking whom he may devoure : they are as s. paul called elymas , acts 13. 10. children of the divell , enemies to righteousnesse , that cease not to pervert the right wayes of the lord. 2. some doe scandalize others by enticing practises not out of any oblique or indirect ends contrary to their pretences : but out of love and zeale to their errours , or other things wherein they scandalize them . of this sort are many heretiques and scismatiques , and idolaters that sollicite men to embrace the errours they hold , or the superstitions they practise out of meer zeale to their errours and superstitions . iezabel was zealous for the worship of baal , and therefore shee entertaines and promotes the priests of baal at her owne table , that shee might further her superstition , out of the mad affection shee had to the idol . saint paul sayes of the iewes that went about to establish their owne righteousnesse that they did it out of a zeale of god , though not according to knowledge , ro : 10. 2. there are not a few that corrupt others by enticing them to drunkennesse , idlenesse &c. for no other end but because they love their sin , and would have as many companions with them in their sin as they can infect , to build up the divells kingdome . the adulteresse with much faire speech drawes the simple young man to cōmit lewdnes with her , only to satisfy her immoderate lust , pr. 7. 21. these are very grievous scandalizers harming and destroying their brethrens soules to further their sin , and to make others children of hell like themselves . and it shewes in them a wicked disposition that loves and delights in evill . yet because it is out of some ignorance ( though it bee such as is pravae dispositionis , of an evill disposition ) it is therefore lesse voluntary then the former , and thereby lesse evill , and lesse obnoxious to woe . 3. some doe scandalize others by faire words out of misguided love to the persons they scandalize : so that the motive hereof is an affection of love compounded with ignorance , and imprudence . thus peter advised christ to decline his sufferings , out of love as he thought : but ignorantly , and therefore our saviour rejected counsell as savouring of a meere carnall and humane affection . mat. 16. 23. telling him that hee was a scandall to him . in this manner many carnall parents have disswaded their children from martyrdome , from zeale , and forwardnesse in religion , least they should bee lost , as they thinke , become melancholy , unfashionable , misse their preferment , be mocked by men of the world &c. wherein they thinke they shew much love to thē , but do indeed scandalize , or harme their soules , as peter did christ. but the woe due to this is lesse then the former , because it is lesse voluntary , as being not out of a love to the evill , but to the persons they perswade through simple ignorance of the evill to which they perswade . thirdly difference is to be made of scandalizeing in this kind according to the matter or thing wherein they scandalize them . for sometimes men doe lay a stumbling block by seducing men from the truth , in credendis , in matters of faith . as those of whom s. peter speakes , 2. pet. 2. 1. that brought in damnable heresies , or heresies of perdition : and those of whom s. paul speaks , that sought to deprive christians of their liberty in christ , that they might bring them into bondage , gal. 2. 4. those that corrupted mens minds from the simplicity that is in christ. 2. cor. 11. 3. some doe scandalize others in agendis , in matters of practise , whether pertaining to religion , or to civill conversation . as balaam that corrupted the israelites in both : and all others that draw men to superstition , intemperance and the like sinnes . now the former are ( caeteris paribus , other things being alike ) the worse sort of scandalizers : for as much as a pernitious errour in matters of faith is more dangerous , as more easily spreading and infecting the minds , then a corrupt practise that hath lesse colour for it , and likely more resistance . the reasons why a woe belongs to such scandalizers are 1. because they are plaine and manifest agents and factors for satan and his kingdome . our lord christ called peter satan , when he was a scandall to him , though but out of imprudence . mat. 16. 23. much more justly may the title be fastened on him that scandalizeth out of craft , who is ingeniosè nequam , wittily wicked . for this reason s. paule styled elymas the sorcerer a child of the divell , because he did not cease to pervert the right waies of the lord , act. 13. 8. for what doe such but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with open face declare themselves for satan , and associate themselves to him in promoting his worke , which is the devouring of soules : and therefore may expect his pay , to whose service they have addicted themselves . 2. because they are direct enemies to god. s. paul stiled elymas , an enimy to all righteousnesse . acts 13. 8. and what is an enemy to righteousnesse , but an enemy to god , who loveth righteousnesse and hateth iniquity ? what doe such scandalizers but apply themselves to seduce men from their subjection to gods kingdome : and as much as in them lies , overthrow his dominion ? now such as shew enmity against god may justly expect hostility from him against them , wrath in requitall of their unrighteousnesse , and that in proportionable measure , answerable to the measure of their iniquity . for application of this truth . 1. we may hereby discover the great guilt that lies on them , that by this way scandalize others , and the great misery that belongs to them . surely there are every where many , who at least through imprudence doe scandalize men to their ruine by insinuating practises : many carnall parents that relish not the word of life themselves , out of prejudice against godlinesse , and holy zeale disswade their children from diligence in duties of godlinesse , prayer , reading , hearing , meditating on gods word , as conceiving that these things will make them silly , unfashionable , unsociable , dejected , melancholick , opinionative , that it will hinder their credit and preferment . and therefore divert the current of their minds to the reading of poems , play-bookes , amorous writings , acquaint them with merry company , pregnant wits , that they may learne gallantry of behaviour , whet their wits , erect their spirits . but instead of learning these things , they learne for the most part the damnable arts of swearing , whoring , sighting , drinking , riot , scoffing at religion , and the rest of those hellish courses , which are in these daies vailed under the name of bravery of spirit , and gallantry of carriage . and this falls out by gods just judgement , that while parents are enemies to that noble service which their children by their godlinesse , and holy zeale might doe for god the soveraigne lord ; to that heroicall fortitude of minde , in contemning the world , and bearing the extreamest evills for christs sake , which faith produceth ; that incomparable joy , that true liberty which a holy life begetteth , that surpassing wisdome , and usefull worth that attend the knowledge of god , and an upright heart towards him : their children should fall into the basest services of their own lusts , & of satans will : enslave themselves to whores , and drinke , and such like effaeminating things , be filled with meere vanity , empty of reall worth , and prove a griefe to their parents , a burden to their countrey , the ruine of their houses , and which is yet worst , children of hell . and as this is the course of too many ill-advised parents , so it is the manner of too many unfaithfull friends , and misguided masters , who being led by the same spirit endeavour to quench the beginnings of new birth in their friends , and servants , by their counsells : if they perceive in them any sense of sin , any degree of humiliation , any application of their minds to religion , any alienation of their minds from the prophanenes & vanity of the world , they set their wits on worke how to prevent them , conceiving they shall doe them a pleasure , when as their counsells tend to their perdition . and thus they doe as they say apes doe to their young ones , amplexando strangulant , by hugging them , they kill them . unhappy men ! that thinking to doe good , destroy those whō they love , and procure a woe to their own soules in recompence of their counsells , that under the covert of friendship act satans part : and precipitate themselves and their followers into perdition : but besides these there are not a few , who are zealous for corrupt opinions , for superstitious traditions , for drunken usages , for prophane libertinisme &c. and others who out of craftie reaches , and subdolous intentions , for worldly advantages apply themselves to seduce others . of which sort are no doubt many emissaries out of popish seminaries , agents for separation , and other seedesmen of tares . shall i take up the apostles wish , gal. 5. 12. i would they were cut off that trouble us ? so indeed we wish , but my text puts me out of hope of attaining it in this life , & therefore i can doe no more but only read their doome , that a heavy direfull woe hangs over their heads , which will as surely fall on them , as god is true . for how can it be otherwise , but that gods wrath should break forth against those that continue practises against him as his enimies ? can any prince brook the sowers of sedition , the seducers of his subjects from their allegiance , the underminers of his authority ? if claudius caesar were so blockish , we shall seldome meet with such another . certaine it is , god will not so put it up , he hath proclaimed himselfe to be a god that will by no means cleare the guilty . exod. 34. 7. that he will repay them that hate him to their face : let no man deceive himselfe , god is not mocked . there is a treasure of wrath reserved for all such factors for hell . the same cup that balaam and ieroboam , and iannes and iambres and elymas dranke of shall all seducing iesuits & inveigling sectaries and promoters of licentiousnesse drinke of . the same judgement abides them : the same hell must hold them . wherefore in the next place admonitiō is needfull . 1. to those that out of imprudence doe scandalize , that they consider what they doe . thou that disswadest frō that which is good , out of ill-advised love , consider better what thou doest . wilt thou disswade that which god commands ? wilt thou goe about to crosse his worke ? gamaliels saying should lesson us better : that which is of god we cannot overthrow , least haply we be found even to fight against god. acts 5. 39. wilt thou destroy thy brothers soule whom thou thinkest to benefit ? wilt thou doe the divell service under shew of a good office to thy friend ? s. peters case should be a memento to thee , that thou maist deserve the title of satan by such officiousnesse . 2. to those that out of zeale to their opinions and affection to their waies doe scandalize , that they look well what it is they are zealous for , it is good alwaies to be zealous in a good thing , gal. 4. 18. but in evill the more zeale the worse . nothing worse then iezabels zeale for baal ; nothing better then elijahs zeale for god. in a wrong way , the faster a man runnes , the worse ; in a right way , the better . it is mischievous enough to scandalize others ignorantly ; it is more mischievous when it is done with zeale : for that is done with more activity , and after a more pernitious manner . it is pitty good mettall should be ill placed . it might doe much good were it rightly used , use thy zeale for god , it will be thy happinesse ; if thou use it for evill , it will be thy madnesse . 3. to those that scandalize others out of crafty and evill intendments , that they doe but weave a net to catch themselves . thou that art willingly the divels agent , take this with thee , that the divell will over-reach in the end . what wages have witches , the divels covenant servants , but confusion ? and what reward canst thou that art the divels hired servant expect but destruction ? thou hast sold thy self to worke wickednesse : and iniquity shall bee thy ruine : while thou doest destroy thy brothers soule , thou doest by the same labour damne thine own . oh take this wholesome counsell : repent of this thy wickednesse : and pray god , if perhaps the thoughts of thine heart may be forgiven thee : acts 8. 22. use thy wit and zeale for god who will doe thee good : debase not thy selfe to doe the divell service , who loves thee onely as a salvage doth , that hee may devoure thee . § . 9. lastly for those that are in danger of being scandalized by such practises , it concernes them 1. to walke by the light of gods word . for it is light that must keepe us from stumbling : if a man walke in the day hee stumbleth not , because hee seeth the light of this world . but if a man walke in the night he stumbleth , because there is no light in him . iohn 11. 9. 10. so it is concerning the soule , if there be ignorance and errour in it , it is easily scandalized , but light and understanding preserve a man safe . 2. to look well to thy goings , without which thou maist stumble though thou have light before thee . remember then that of solomon , prov. 14. 15. the simple beleiveth every word : but the prudent man looketh well to his goings . bee not easily credulous then of mens counsells : trust not lightly to their judgements : try their spirits , examine their counsels , & opiniōs afore thou embrace them . forget not s. pauls rule , rom. 16. 17. to marke them which cause divisions , and offences contrary to the doctrine which is delivered to us , and avoyd them . for they that are such serve not our lord iesus christ , but their owne belly , and by good words and faire speeches deceive the hearts of the simple cap. 6. of scandalizing in speciall by persecution . the fourth way of scandalizing in the distribution before made is scandalizing by injuring or persecuting . this way maldonate conceives our saviour specially intended vers . 2. and he gathers it from the antithesis as it is set down by s. mat. ch : 18. 5. 6. for having said v. 5. who so shall receive one such little one in my name , receiveth me . addes immediately v. 6. but who so shall offend one of these little ones which believe in me &c. where scandalizing vers . 6. is opposed to receiving , that is entertaining with kindnesse , and therefore imports injuring or persecuting . and indeed scandalizing is an effect of persecution , even such scandalizing as causeth apopostasie . our saviour saies of the stony ground which resembles such hearers as have no roote in themselves , when tribulation or persecution ariseth because of the word , by and by they are offended , mat. 13. 21. and that when many shall be delivered up to be afflicted , many shall be offended . mat. 24. 10. wherefore we conclude , that misery or woe belongs to those that scandalize others , by afflicting , injuring , or persecuting them . which woe belongs to all that shall cause enmities , griefes , and other harmings of mens minds , by terrifiing them with threats , by wronging them in spoiling their goods , by giving them blowes , or other wayes , whoever the persons thus harmed be . for such workes being the works of unrighteousnesse shall have their due vengeance . vnto them that are contentious , that obey unrighteousnesse shall bee indignation and wrath , tribulation & anguish upon the soule of every man that doth evill . ro. 2. 8. 9. but yet in a higher degree the woe belongs to them that offend beleivers in christ , who are the chiefe object of persecution , which are chiefly meant in this place . of whom the apostle saies , 2. thess. 1. 6. it is a righteous thing with god to recompense tribulation to them that trouble such . to cleare this truth i shall distinctly ▪ answer these 3 questions . 1. wherein persecution is exercised , and how believers are persecuted , 2. how scandalized by persecution . 3. what woe belongs to such as thus scandalize them . for an answer to the first of these questions ; persecution in greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth most properly signify an eager swist motion , as in running a race , or in the chasing of an enemy flying , with an hostile mind : by translation it signifies any eager pursuit , or seeking after a thing which wee would obtaine , as when we are commanded heb. 12. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , follow after peace , & the apostle phil. 3. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i pursue if i may comprehend or attaine to , hee meanes the knowlgdge and grace of christ. but in the ecclesiasticall use of this word it is appropriated to those afflictions which unbeleiving and ungodly men doe set themselves to inflict on the godly and believers . in this sense it is used mark. 10. 30. where our saviour sayes that the losse of things left for him shall bee recompenced with an hundred fold in this time , yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not without persecutions , that is afflictions and hard usages from evill men . and s. paul 2. tim. 3. 12. they that live godly in christ iesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be persecuted , that is , be ill handled by the ungodly which thing they doe many wayes . sometimes by seeking after their lives ; so that nothing will satisfy them but the shedding of their blood , as if nothing else could quench their thirst , but a draught of a godly christians blood . yet not all in the like cruell manner : to some it 's enough that they can destroy them : to others it 's not sufficient unlesse they can cause them sensim mori , to dye a lingring death by torture , so as to be long a dying , or that if it be shorter for the time , it may be with the extreamest paine , or with the extreamest ignominy . nor are the impulsive causes the same in all : it 's in all hatred of the godly , but not for the same reason : and therefore the bitternesse of this hatred is in some greater and more lasting : in others lesse , and sooner removed : s. paul persecuted the church of god : but he did it out of ignorance and unbeliefe , and therefore was the more capeable of repentance and mercy , 1. tim. 1. 13. iezabel persecuted the prophet elijah out of zeale for her idolatry , 1. kings 19. 2. herodias , because iohn baptist had preached against her companying with herod , mark. 6. herod persecuted iames and peter that hee might please the people . acts 12. in all there 's malice , but upon different reasons . and for the kind of death which they inflict on them , it is different according to the divers degrees of their malice , wit and power , some they stone , others they saw in two , others they slay with the sword . heb. 11. 37. some they hang on a crosse , some they cast to wild beasts , some they drowne in the sea , some they boyle in oyle to death , some they broyle on a greediron , some they burne at a stake , some they make away in secret , as the histories of the church doe abundantly testify . sometimes persecution reacheth not to the taking away the life , but to bonds and imprisonment , as it befell paul and silas acts 16. to banishment , losse of goods , as it befell the saints , heb. 11. 37. to excommunications , and casting out of the synagogue , as our saviour foretold , ioh. 16. 2. to threatnings and hard speeches , iude 15. to slanders , and false accusations , mat. 5. 11. to scoffes , insulting sarcasmes , which are called cruell mockings , heb. 11. 36. and with which it is said ismael persecuted isaak . gal. 4. 29. in a word all those wayes of inflicting evill , whereby the malignant spirits of wicked men doe harme the godly in their bodies , outward estates , & name , are acts of persecution . such kind of evills sometimes happen to the godly by voluntary vndertakings , as death , and danger , and wants by reason of travaile to promote the gospell , or the like cause : but then they are acts of persecution when they are by others inflicted on them to doe them mischiefe . it falls out sometimes that believers and godly persons doe molest and practise one against another , by reason of private discord , and grudges from corruption prevayling although they agree in the worship of the same lord. sometimes such kinde of practises are betweene unbeleivers themselves , who seekes one anothers lives , vexe , spoyle , expell one another , by reason of private enmities : sometimes they doe the like to beleevers upon private quarrells arising from ambition , covetousnesse or the like cause . by all which there may harming and scandalizing come ; but it is then in the usuall ecclesiasticall acception of the word , persecution , when ungodly men inflict those evills on godly and beleiving persons , quâ tales , as they are such , for their piety or faiths sake , for righteousnesse sake . mat. 6. 10. 1. pet. 3. 14. for christs sake and the gospells , mark. 10. 29. more distinctly when men inflict evill on others for their profession of christ , and his gospell , for not serving idols , as when the emperour did put to death christians for refusing to offer incense to their heathen gods. and nebuchadnezzar cast into a fiery fornace , three iewes for not bowing downe to his golden image , or when they bring evill on them for doing their duty , the reproving of sin , delivering gods message , as when ahab and iesabel made elijah to fly , micajah to lye in prison , herod cast iohn baptist in prison for declaring their sins to them , and foretelling ther judgment , when the princes of darius procured daniel to bee cast into a den of lions for praying to god three times aday , when the iewes drave the apostles from one citty to another for preaching the gospell , then it is persecution ; and thus even at this day those that have power doe persecute christians in some places by cruell torments , in some by expulsion from their dwellings , spoyling their goods , in some by tauntes , mockes , threates , disgracings , slanders &c. for their embracing the word of life , rejection of idolatry , publishing of the truth , non-conformity to the vices of the world . for it is the lot of gods people which our saviour requires us to remember , iohn 16. 20. the servant is no greater then the lord , if they have persecuted me , they will also persecute you . now these persecutions doe scandalize , as our saviour tells us mat. 13. 21. and the reason of their scandalizing may be gathered from our saviours words , who tells us that the good hearers persevere , because they bring forth fruit with patience . wherefore on the contrary the scandall of the temporary beleivers is for want of patience : defect of patience to beare the assaults of persecution is that which causeth the persecuted beleiver or hearer of gods word to be scandalized . for the heart of man is swayed by paines and delights . arist. lib : 2. ethic : ad nicom : makes voluptatem & dolorem , pleasure and griefe , the generall objects , or matter about which vertues , and vices are conversant . the reason of which is because in all morall things pleasure and griefe doe move and sway men to or from a thing . hereupon it is that when men have not roote of faith , and strength of patience , their resolutions are altered , their courses changed , their minds broken by suffering hard things : so that rather then undergoe them , they will yeild to that sin which is their ruine . the spirits of strong men are apt to be broken with calamities , even as a strong oake by a mighty wind , yea the feare of things grievous doth oft prevaile ●o scandalize men . s. peter who was a man of great resolutions , was dashed by the charge of a weake mayd , when it tended to bring him into danger , and all the disciples were offended because of christ , as soone as he was apprehended , mat. 26. 31. as for the woe that belongs to such scandalizing , it is the same which is awarded unto other sorts of scandalizing ; if not greater : forasmuch as this kind of scandalizing hath more of malice in it then the rest . for all persecutors are moved by bitter malice towards the godly to injure and molest them . 't is true , sometimes their malice is pure malice , sometimes mixt : but alwayes malice . the pharisees who persecuted our lord christ out of pure malice , they said , hee had an uncleane spirit : mark. 3. 30. they called him a samaritane , a wine-bibber , a friend of publicans and sinners . they sought to intangle him , to destroy him though his miracles convinced them , that he was a teacher sent from god , and that god was with him , iohn 3. 2. but others persecuted out of malice compounded with ignorance . luk. 23. 34. saith our saviour , father forgive them , for they know not what they doe ; compounded with blind zeale ; the time cometh saith our saviour iohn 16. 2. that who soever killeth you will thinke that hee doth god service . s. paul sayes that out of zeale hee persecuted the church , philip. 3. 6. this malice is lesse then pure malice , and the woe due to this scandalizing by persecution , lesse then to the former ; 1. persecution out of blind malice is the more pardonable , and the lesse punishable , then that which is done out of pure malice , which may perhaps be utterly unpardonable , when it is the sinne against the holy ghost . whereas s. paul alleadgeth for himselfe , that though he were a persecutor , and a blaspheamer , yet hee obtained mercy , because hee did it ignorantly in unbeleife , 1. tim. 1. 13. neverthelesse all persecution of the godly , all scandalizing by evill handling of men , without repentance , hath eternall death for its wages . it is a righteous thing with god to recompence tribulation to them that trouble you , saith s. paul. 2. thes. 1. 6. & what is the tribulation ? he tells them v. 9. they shall be punished with everlasting destruction frō the presence of the lord , and from the glory of his power . and though god suffer such enemies of his church to prevaile for a time , yet few of them in the end escape his hand , but by some exemplary death , or other grievous judgment they beare the punishment of their iniquity . neither pharaoh , nor saul , nor herod , nor nero , nor domitian , nor any of the chaldaean , syrian , roman persecutors have escaped without deserved vengeance . as it is just with god to recomdence tribulation to them that trouble his people . so he doth undoubtedly inflict it seriùs aut citiùs , sooner or latter , unles his revēging hand be held up by the repentance of the persecutor . for application of this truth , first wee may hereby discerne the danger of those that this way scandalize others . the impetuous malice of persecutors carries them violently with rage against beleivers , so that they neither perceive their sin , nor the woe due to it . even like a horse that runs furiously and violently , observes not into what precipices , pits , down-falls it casts it selfe ; so a persecutor that is driven by malice and blind zeale to breath out threatnings and slaughter against the disciples of christ , and to spoyle the church runs ( as we use to so say ) without feare or wit , neither considering whom he persecutes , nor how hard a thing it is for him to kick against the pricks : they see not what a tempest hangs over their heads , what a pit they are falling into . for even then when they study cruelty , devise mischiefe on their beds , while they act it with their tongue cutting like a sharp rasour , weigh the violence of their hands in the earth , use their strength , authority , power , as men that know not the way of peace , but destruction & unhappines are in their wayes , while they hire souldiers , arme executioners , invent torments for the saints , even thē & all that while god is whetting his sword and bending his bow and making it ready , hee is preparing for him the instruments of death ; he ordaineth his arrowes against the persecutors , that their mischiefe may returne upon their owne head , and their violent dealing may come downe upon their pate . ps. 7. 12. 13 , 16. god is diging up a pit for the wicked , psal. 94. 13. and as sure as pharoah , saul , iezabel , herod , nero , domitian , and the rest of persecutors have suffered divine vengeance : so surely shall all cruell inquisitors , barbarous turks , unjust oppressours , ungodly scoffers , divellish belyers of gods people perish . it is determined in heaven : upon the wicked hee shall raine snares , fire and brimstone , and an horrible tempest : this shall bee the portion of their cup. for the lord tryeth the righteous : but the wicked and him that loveth violence his soule hateth , psal. 11. 5 , 6. 2. this may justly deterre men from this way of scandalizing by persecution . a way of scandalizing it is that satan , who vseth all practises to stumble men , vi & dolo , by force and craft , hath set on foote in all times , in all churches . where princes are infidels or heretiques he seeks to raise them vp to waste the church to vexe the godly . where they have professed , and countenanced the gospell , and godlynes , there hee sets on worke some or other as secret vnderminers of their peace , such as may reach at them with their tongues , if they cannot with their hands . and it is so still : as in some places there are persecuting souldiers , and persecuting iudges , so there are in other places persecuting scoffers , persecuting accusers , whose busines is to discourage beleevers , to affright the godly . not only infidell princes , and hereticall prelates , but also the whole rabble of vitious men , riotous livers , sons of belial will bee out of their malignity practising against the saints that are opposite to their wayes . and the divell knowes this to be a prevailing way by reason of the love men have to their lives , goods , ease , and quietnesse . but for such as thus doe scandalize , it behoves them take notice of the woe following , to remember what our saviour said to saul , act. 9. 4 , 5. it is hard for thee to kicke against the pricks . if they be able to fight with god , let them goe on : if not , let them remember iulians end betimes , that they may not be forced to confesse as he did , vicisti galilaee ; christ hath overcome them , though to their perdition . 3. lastly for those that are apt to be scandalized by persecutions it concernes them to get roote in themselves , strength of faith , stability of patience to stand in the time of triall , that they be not overthrowne in their goings by violent scandalls . the fiery triall must not be , as if some strange thing had happened to us ; but as men prepared for such a combate , we are wisely to foresee the assaults of such temptations , that we be not surprised by them , and to fortifie our selves with faith and courage , that we be not forced by them . we must watch , stand fast , quit our selves like men , be strong . 1. cor. 16. 13. remembring that the favour of god , the peace of our consciences , & salvation of our soules , depends upon our victory : that the fearfull shall be without : to him that overcometh shall be given to eate of the tree of life , which is in the middest of of the paradise of god. we must breake through terrours ; looke beyond death ; and by faith overcomming the world , and the prince of it , as christ and the saints have done , enter into glory . chap. 7. of the aggravation of the woe belonging to scandalizers . having finished the two first propositions contained in the first verse , there remaines only the third and last proposition containing an aggravation of the woe due to scandalizers by comparing it with a lesser though very grievous affliction , it were better for him &c. for the reading & meaning of which , much needs not be said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( in english it is profitable , to which answers in s. mat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is behovefull ) is translated by our translators according to the phrase in saint marke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is better for him . now in the aggravation it selfe wee are to consider the persons whose offence is spoken of , and the grievous punishment with which the woe due to such offenders is compared . the persons of whose offence our saviour speaks are these little ones . now by little ones are not meant little ones in age : for although our lord christ tooke occasion from the presence of little infants to use this phrase ; yet chiefly by the addition of saint matthew which adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that beleive in me , by the condition of these little ones , that they are converted and become humble as little children ; and because not litle children in age , but litle ones in disposition are apt to be scandalized in that manner our saviour here speaks of , it is plaine that our saviour meanes by ( these little ones ) believers in him , who are called little ones , not from their age , or quantity of body , but from their disposition or condition , because they are little in their owne eyes , or in the esteeme of the world , or because some of them that beleeve on him are lesse then others : the greivous punishmēt with which the woe due to such offenders is compared , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t , o be drowned in the deep of the sea , as it is in s. matthew ; in s. marke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , throwne into the sea , in s. luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cast into the sea , & that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that an asse-milstone be hanged about his necke , in s. mark. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a milstone be put about his necke , in s. luk. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that an asse-milstone bee about his necke . criticks busy themselves about this asse-milstone , what it was , and why so called ; some conceive it to be the lower milstone , because that is the greater , and our saviour would expresse the weight of the fall by the greatnesse of the stone : therefore they say the lower milstone was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the asse , either because in manner of an asse it bare the burden , or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to move , or bring about , because the upper milstone is turned about it , as iansenius conceives . but suidas in his greek lexicon in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies the upper milstone was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the asse , and this is more likely , and that the reason why it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was because it was turned about with an asse , and thereby distinguished from mola trusatilis , that milstone that was wont to be turned about with the strength of mens armes : which is the opinion generally of interpreters , ambrose , hilary , erasmus , iansenius , maldonate &c. however wee conceive of this milstone , the intent of our saviour was to shew by this addition the certainty of his perishing , the weight of his fall , and the irrecoverablenesse of it ; for a man that is cast into the sea , and hath a milstone hanged about his necke , is sure to perish , there being no possibility for him to use his armes or body to stay himselfe from sinking , and he hath a most heavy downfall , the weight of the milstone carrying him most violently into the bottome of the deepe , and his fall is irrecoverable , no man being able to prevent his fall , or to recover him thence . for this reason in the revelation of saint iohn ch . 18. 21. where the irrecoverable destruction of babylon is signified , the resemblance is the same with that in my text , and a mighty angel tooke up a stone like a great milstone , and cast it into the sea , saying , thus with violence shall that great citty babylon be throwne downe : and shall be found no more at all . hierome in his comment : on math : 18. 6. saies this manner of casting men into the sea was secundùm ritum provinciae quo majorum criminum ista apud veteres iudaeos paena fuerit , ut in profundum ligato saxo demergerentur : according to the manner of that province , in which that was among the ancient iewes the punishment of greater crimes , that they should be drowned in the deepe with a stone bound about their neckes . but this punishment we finde no mention of in the old testament , though of stoning often . what other writers relate i cannot speake , nor upon what evidence s. hierome found this to be the manner of the ancient iewes to punish great crimes by drowning the malefactors in the deepe of the sea , with a milstone hanged about their necke . casaubon in his notes on matthew 18. 6. proves by a passage or two which he cites out of diodorus siculus , and athenaeus , that the greekes used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drowning in the sea , as a punishment among them , but he finds not that it was by tying a stone to their necke , but rather by putting the malefactor into leade . and it may seeme by a passage which he cites out of polybius , that it was rather reckoned among the easier , then more grievous sorts of punishment . maldonate conceives it might bee that our saviour in using this resemblance did allude unto the pride which hee here censures , as he did math : 11. 23. when hee said ; and thou capernaum which art exalted to heaven , shalt be brought down to hell . what ever the allusion be , saint hierome rightly notes , that our saviour meant hereby to let us understand that it were better for scandalizers to receive a short punishment here , then eternall torments . or that though to be cast into the sea with a milstone about the necke , be a certaine , grievous , irrecoverable destruction , yet the woe of scandalizers is more certaine , more grievous , more irrecoverable . and it is considerable that the emphasis of our saviours words in averring this , seemes to intimate that he spake this with some vehemency , as if he had said to this purpose : though it bee that those that beleive in me are litle ones in their owne and others eyes ; yet i tell you it will be more tolerable for a man to bee thus dolefully cast into the sea , then for him to incurre the punishment of offending these litle ones , as little as they be , yea though hee offend but one of these little ones . now from this speech of our saviour , wee may observe that those that beleive in christ , are litle ones ; which is true , whether we compare them among themselves , or with others ; for magnum & parvum are relatives , as aristotle observes in his categories in the chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . now compared among themselves , they are some lesse then others . our saviour math : 25 , 40. by saying , in as much as yee have done it unto one of the least of these my brethren , yee have done it unto mee : intimates that some of his brethren are lesse then others : and indeed so it is . 1 in respect of spirituall gifts and graces some are lesse then others . our saviour in his charge to peter concerning his pastorall office distinguisheth betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his little lambes , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his sheepe , ioh. 21. 15 , 16. and requires peter to doe as it was foretold of himselfe , isay 40. 11. that he should feed his flocke like a shepheard , that hee should gather the lambes with his armes , and carry them in his bosome and should gently leade those that are with young . the apostle distinguisheth between the strong in faith and the weak in faith , rom. 14. 1. and 15. 1. thus it hath beene , and it is still . some are christians , come to maturity , others are in the blossome and bud : some are novices , catechumeni , yongling in christ ; some are confirmed christians & strong men in christ. which thing happens , first because of the sutablenesse of it to the condition of a body : for as it is in the naturall body , all members are not of equall growth , so it is in the mysticall body of christ , it is fitly joyned together and compacted by that which every joynt supplieth according to the effectuall working in the measure of each part . ephes. 4. 16. there is a different measure of each part , that there may be a meete symmetry in the whole . secōdly besides all members have not the same office : and therefore gods spirit gives not to all a like measure of knowledge and other gifts , rom. 12. 4 , 6. thirdly , againe all parts have not a like meanes for growth , not a like instruction and nurture , not a like time for growth : there is a different working in the severall parts , and accordingly a different growth , ephes. 4. 16. fourthly , if all christians were of equall strength , faith , wisdome , and other graces , there would be a subtraction of the matter of sundry principall duties ; there would be no need one christian should edifie one another , beare with one another , avoyd the offence of another , give helpe to another , restore one another , &c. wheras god hath so tempered the parts of the mysticall body as well as the naturall , that the members should have the same care one of another , 1. cor. 12. 25. 2. in power , dignity , authority , wealth &c. both in the church , and in the world , some believers in christ exceed others . among many meane christians , some are noble in birth and dignity : among many christian subjects there are some soveraigne kings and princes that are christians : among many illiterate believers there are some learned believers . in which thing god hath admirably ordered that as there should be some nobles , some princes , some learned among his people , that they may help & defend his church : so there are not many nobles , not many mighty , not many wise after the flesh , that the support and raising of his church may appeare not to be by an arme of flesh , not by might , but by his spirit , that no flesh should glory in his presence . 1. cor. 1. 26 , 29. if wee compare them with others they are but little , i meane in dignity , secular honour , power , strength among men . except a david or a constantine , and some other christian kings , how few of gods people have injoyed any eminent degree of worldy glory ? the triumphant cōquerors , the mighty monarchs of the world have been most of them infidels . the almighty ( that intends a better inheritance for his saints even a kingdome that cannot be shaken , heb. 12. 28. ) bestowes not on them the great monarchies , dominions , and dignities of this world , which are meaner gifts . and accordingly the world makes small account of beleivers , as if they were but contemptible persons : for the men of this world have eyes of flesh , and fleshly minds : they magnify and admire the world and the pompe thereof , sumptuous palaces , gorgeous attire , great command , great observance and attendance : but the worth of spirituall excellencies , the glorious priviledges and endowments of gods sons they know not : even as christ was unknowne in the world , so are his members , 1. iohn 3. 1 , 2. lastly those that believe in christ are little in their owne eyes , that is humble , which ( it's likely ) was chiefly here meant by our saviour . for to this christ specially applyes the embleme of a little child , math. 18. 4. and in this sense saul is said to have been little in his own eyes , 1. sam. 15. 17. thus certainly are all the saints : david was as great in the eye of others as any man in the world in his age : yet he was not so great in the eyes of others , but he was as small in his owne . who am i ( saith he to god ) 2. sam. 7. 18. and what is my house , that thou hast brought me hitherto ? and psal. 131. 1. &c. lord my heart is not haughty , nor mine eyes lofty : neither doe i exercise my selfe in great matters , or in things too high for me . surely i have behaved and quieted my selfe as a child that is weaned of his mother : my soule is even as a weaned child . the reasons hereof are 1. because by faith they behold gods infinite greatnesse , and then comparing themselves with him , they cannot but thinke themselves as nothing . abraham was a great man in his time : he had great wealth , and was so potent that by the forces of his owne houshold hee overthrew foure conquering kings : yet when he comes to speake with god , hee doth in most humble manner acknowledge his owne meane condition : behold now , i have taken upon mee to speake unto the lord , who am but dust and ashes , gen. 18. 27. when a man surveyes the earth by it self , it is a great and vast body ▪ but when it is compared with the heavens , it is instar puncti , but as a small point that hath no quantity . so for those men that looke on themselves , or compare themselves with other men , or inferiour creatures , they are apt to imagine themselves to bee some great ones , as simon magus vaunted himselfe , acts , 8. 9. but those that acquaint themselves with god , walke and converse with him , they find such an infinite disproportion betweene god and themselves , that they conceive themselves as nothing , even lighter then vanity it selfe . 2. as by faith they behold gods infinite greatnesse , and thereby find themselves as nothing : so by faith they behold gods infinite power , riches and soveraignty , and thereby see that they have nothing , that the things they have are not their owne but gods : that they have them from him , not by any merit of their owne , but ex dono , of free gift : nebuchadnezzar he swels when hee lookes on his greatnesse as his owne , is not this great babylon that i have built for the house of the kingdome , by the might of my power , and for the honour of my majesty ? dan. 4. 30. but holy david is in another tune , thine o lord is the greatnesse , and the power , and the glory , and the victory , and the majesty : for all that is in the heaven and in the earth is thine : thine is the kingdome ( o lord ) and thou art exalted as head above all . both riches and honour come of thee , and thou reignest over all , and in thine hand is power and might , and in thine hand it is to make great , and to give strength unto all . but who am i , and what is my people &c. 1. chron : 29. 11 , 12 , 14. and godly iacob , gen : 32. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i am little ( the phrase of my text ) in respect of all the mercies , & all the truth which thou hast done to thy servant . all was mercy and all the truth of god which he had , and therefore he was but little : the apprehension of this that all was to bee ascribed to gods truth and mercy , caused him to see nothing hee had that might puffe him up , though hee had much to be thankfull for : he doth not say , this is my house , my land , my dignity , my wit , &c. but these are the lands , the children &c. which god hath given , that hee hath lent me . he doth not take himselfe to bee a proprietary , but a borrower , not a gayner of them , but a receiver . and therefore as a borrower thinks not himselfe rich because hee hath much substance in his hands of other mens , so neither doe beleivers thinke themselves to bee great , because that which they have , they know it is but borrowed . for application of this truth , 1. we may hereby bee advertised what is the estate of beleivers in this life : some are lesse then others , and all little in this world : so accounted by others , and by themselves . the present condition in which they are is not the estate of men come to ripe yeares , but of children in their minority : of whom the apostle sayes , gal. 4. 1. that though they be heyres , yet as long as they are children they differ nothing from a servant , though they be lords of all : it is so with the saints in this life , all things are theirs , they are christs , & christ is gods , 1. cor. 3. 22 , 23. yet they have command of nothing : nor perhaps the use of so much as wicked men . as it is with the heire of all his fathers goods , while he is young , he is set to schoole , there corrected , fares harder and hath lesse money in his purse , lesse to mannage then many of his fathers servants : and yet all is his , and for him ; so it is with gods children , they are held hard to it , they have little in hand , they are low in the eyes of men , and in their owne , and yet this is no impediment to their future glory : it 's a preparative to their receiving their inheritance . the men of this world doe grossely mistake the case of gods people : they imagine god neglects thē , because they are not in high places , and great power on earth : but this is their folly , while they measure gods love , and care of his people by their owne affections , not by gods judgement , they imagine those unhappy who are most blessed , and themselves happy who are most accursed . 2. christs little ones should bee wiser , they should know that their present condition is to be little , and accordingly to bee contented with small things , not mind great things in this world , as if they could not be happy without them ; it was the end wherefore our saviour used the embleme of a little child , mat. 18. 2. ( to which the phrase of little ones in my text alludeth ) that he might admonish his disciples not to strive for dignities , and precedencies , in this world . and s. paul rom. 12. 16. changeth christians not to mind high things , but to condescend to men of low estate . excellent was the advice of ieremiah to baruch , jerem. 4. 55. seekest thou great things for thy selfe ? seek them not . wee must remember for the present our condition is to have our allowance , and to bee stinted by god : and therefore ought to bee contented with it , though it seeme little , sith wee know god is our father , and though now wee bee little , yet hereafter hee will make us great , though now we be humbled , yet hereafter wee shall bee exalted : though wee bee now poore in this world , yet wee are rich in god : and heyres of all things . 3. answerably hereto it concernes them to quicken their hope , and to excite their endeavours after those great things which god hath prepared for them : the lesse beleivers in christ are now , the more should they long for , and pant after their greatnesse in heaven . by this they must comfort and support their soules in their present condition : if they looke for great things on earth , they shall bee sure to misse them , if they look for great things hereafter they shall bee sure to have them . heaven is their countrey , there is their preferment . on it they must fixe their hopes , by it they must sustaine their soules . lastly this consideration that scandalizing of them that beleive in christ is the offending of little ones aggravateth much the sinne of scandalizers . to trample little ones under foot , to injure , and harme little children , argues much pride and much unmercifullnesse . smallnesse should be the object of mercy , not of insolency . and therefore in this respect the sinne of persecutors is great who scandalize christs little ones , and accordingly their woe is great , which is the principall point of this verse , and is now to be handled . the second observation and that which is the maine point in these words , is this : that the punishment due to them that scandalize believers in christ is greater then any temporall death though never so greivous . this assertion needs no other confirmation then the words of the text rightly understood according to the explication before made . to which neverthelesse may bee added this argument : the punishment due to scandalizers of believers in christ is eternall punishment in hell . for that such is due to this sinne , hath been proved before in declaring the woe due to scandalizing in generall , and to each particular branch thereof . but it is certaine that no temporall death is or can be so grievous as eternall punishment in hell ; none so sharpe , and tormenting ; none so constant and lasting : the bitterest paines of the most lingring temporall death , being sufferable , and finite , the other being intolerable , eternall , and so in a sort infinite ; now finiti ad infinitū nulla proportio , there 's no proportion between a thing finite , and a thing infinite . therefore no temporall death can be equall to the punishment of scandalizers of beleivers in christ. but that i may distinctly handle the conclusion , it will be needfull to consider , 1. who are to bee accounted beleivers in christ. 2. why to the scandalizing of them there is so great vengeance allotted . to believe in christ is to acknowledge in heart that he is the messias that was to come into the world , to assent to the doctrine of the gospell which hee published , and to trust in him for remission of sinnes and salvation : from hence men are denominated beleivers in christ. so that they are indeed beleivers in christ , who doe acknowledge in heart that he is the christ , the son , the living god , that assent to his doctrine , and trust in him for righteousnes & salvation . my purpose is not to take occasion to cōsider exactly the nature and sorts of faith in christ , nor the signes whereby that which is true and genuine is distinguished from counterfeit , imperfect , or defective . for at this time we are onely to consider whom another man is to take for a beleiver in christ , whom hee ought to take heed of scandalizing . onely thus much may be fit to be considered , that beleivers in christ may bee so called either according to gods estimation , as they are in his sight ; and in this acception they onely are beleivers in christ , who have the most excellent grace of faith planted in their hearts , by gods spirit , by which they are united to christ , dwell in him , live by and to him : which all that acknowledge the truth of the gospell in their profession of it , or that yeild to it in mind a light and uneffectuall credulity to it , doe not . but these are only knowne by god , who alone searcheth the heart and reines . or else beleivers in christ are called such according to that estimation man may make : and thus wee are to account all those as beleivers in christ , who knowing what they professe doe without compulsion professe themselves beleivers in christ , and doe not openly renounce either by speech or practice the truth of christian faith , though they have much weakenesse of knowledge , many errours in opinion , and many sinnes in their practice . in generall the number of those who professe freely their assent to the articles of the creed , that joyne in the worship of christ , and professe subjection to his precepts are to bee accounted by men as beleivers in christ , the scandalizing of whom is so woefull . the reasons why so great a degree of punishment belongs to such as scandalize beleivers in christ , are 1. because christ doth love them dearely , and they are of neare relation to him . the love of christ to them is abundantly manifest in that superlative expression of it , his dying for them : hee loved us , saith the apostle , eph. 5. 2. and hath given himselfe for us an offering and a sacrifice to god for a sweet smelling savour . and in like sort are they most tenderly beloved of his father , who so loved them , that he gave his only begotten sonne , that whosoever beleiveth on him , should not perish , but have everlasting life , iohn 3. 16. and for their relation there is no relation of dearenesse by which their indearednesse to god the father , and the lord jesus christ is not expressed . they are his little flock , luke 12. 32. and a good sheepheard is tender over his flocke : they are his servants , iohn 12. 26. and of these , good masters are carefull : they are his friends , iohn 16. 15. and true friends are very mindefull of their friends : they are his peculiar people , tit. 2. 14. 1. pet. 2. 9. and a good prince is very tender of his peoples safety : they are his brethren , heb. 2. 11. and true-hearted brethren are very regardfull of their brethrens good : they are his children , v. 13. the sonnes of god , 1. iohn 3. 1. heires of god , joynt heires with christ , rom. 8. 17. and strong is the affection of a father to his child , his sonne , his heire : they are the spouse of christ , eph. 5. 23. 25. and what is a man more zealously affected to , then to his beloved spouse ? they are his members , v. 30. and what is it that a man will not give or doe to save his members ? whence it is that he that sheweth kindnesse to them doth it to christ , math. 25. 40. the neglecting of shewing mercy to them is a deniall of it to christ , v. 45. and an offence to them a sinnne againg christ , 1. cor. 8. 12. their sufferings christs sufferings , coloss. 1. 24. this was the reason why christ when he spake to saul from heaven , going about the persecuting of beleivers at damascus , said thus to him , saul , saul why persecutest thou me , acts 9. 4 , 5. saul thought that hee had bent himselfe onely against a company of peevish refractary people , whom hee thought worthy of all punishment for their obstinate adhering to their profession , by him conceived impious superstition , and heresy : but it was indeed christ himselfe who was persecuted , and strucke at in their persecutions . and so it is in all the persecutions of beleivers for their faith and obedience . now then christ must needs be provoked greatly by the scandalizing of them whom hee loves so dearely , accounts so neare to him : doubtlesse what was said of the iewes , zech. 2. 8. hee that toucheth you , toucheth the apple of his eye , is truely verified of all true beleivers , hee that toucheth them toucheth the apple ( if i may so speake ) of gods eye , which he will not let passe unrevenged . 2. the sinne of scandalizing beleivers in christ as it is against those whom christ loves , and are neare and deare to him , so it tends directly to the overthrow of christs kingdome . for to what end are they persecuted for the faith and service of christ , to what end are they tempted to sinne , harmed in their consciences , but that they may be alienated from christ , withdrawen from subjection to him , hindred in his service ? sauls persecuting of david is construed as if hee had bid him goe serve other gods , they have driven me , saith david , out this day from abiding in the inheritance of the lord , saying goe serve other gods. 1. sam. 26. 19. nor can it be otherwise interpreted but that they which scandalize little ones that beleive in christ for their faith and obedience sake , doe as good as say , beleive not , obey not christ. now all such cannot but fall heavily under the wrath of god , and of christ iesus the universall iudge . what he said , luk. 19. 27. will be verified of them : as for those mine enemies that would not that i should raigne over them , bring them hither , and slay them before me . for loe thine enemies o lord , loe thine enemies shall perish , and all the workers of iniquity shall bee scattered . psal. 92. 9. 3. as it tends to the overthrow of christs kingdome , so especially in the last sorts of scandalizing it ariseth out of hatred of christ , his people , kingdome , and gospell ; which shewes a most wicked heart , and causeth intollerable provocation to anger . 4. in the practise of this sinne , especially by persecution , what are scandalizers but as satans hands to execute what hee instigates them to ? our saviour in his epistle to the church of smyrna , revel . 2. 10. tells that church that the divell should cast some of them into prison that they might bee tryed , and they should have tribulation ten dayes . are wee to thinke that the divell did in his owne person lay hands on any of the beleivers of that church , and by might hale them to prison , as saul intended to doe at damascus ? nay , wee find no record for any such thing , nor is it agreeable to the course of gods providence whereby hee rules the world . but rather we are to thinke that the divell is said to cast them into prison , because he excited the infidell rulers of those times to doe it , who therein tooke on them the person of the divell as iudas did , when he betrayed christ , and peter ( though in another manner ) when hee disswaded christ from his willingnesse to suffer . now that which is promoted by satan , who is the father of all evill , and the grand enemy of christ cannot but bee most odious to him , and procure his wrath , specially when men suffer themselves to be made satans professed agents and servants to doe his will. for application of this truth . 1. wee may hereby perceive the tender care which christ hath over his people . he takes their scandals as if he himselfe were scandalized , their injuries as his owne injuries , the persecuting of them as the persecuting of himselfe , which hee will not suffer to escape unpunished . pretious in the sight of the lord is the death of the saints , saith the psalmist , psal. 116. 15. their lives are pretious , and their death is pretious . i may adde , even their reproaches , their injuries , their false accusations , their scandalls are pretious , not sold for nought , nor valued as no losse . albeit sometimes it may seeme so , yet it is not in truth so as the psalmist complaines , psal. 44. 12. thou sellest thy people for nought , and dost not increase by their price . nay rather their haires are numbred , luke 12. 7. hee that valewes sparrowes , doth not account his childrē as nought worth : doubtlesse the meanest of his saints hath his teares bottled ; and his flittings numbred , and all his injuries booked . psal. 56. 8. and that to some end , even that they may be recompensed in them , revenged on their adversaries . a great cordiall this should be to christs little ones , to persist in the faith notwithstanding their scandalls , sith this light affliction , which is but for a moment , worketh for them a farre more exceeding , & eternall weight of glory : 2. cor. 4. 17. and as it hath been some content to some spirits dying , that they knew their death should not be unrevenged ; so it may bee a comfort to beleivers , that their persecutions shall be required , hee will doe right to them , justice on their enemies . 2. it should further direct us when wee are scandalized to commit our cause to god , to our lord christ. thus did zechariah when they stoned him with stones , hee said , the lord looke upon it , and require it . 2. chr : 24. 22. and thus did our lord christ 1. pet. 2. 23. when he suffered he threatned not , but committed himselfe to him that judgeth righteously . so should we : else wee intrence on gods prerogative , who hath said , vengeance is mine and i will repay . rom ▪ 12. 19. wee disadvantage our selves by hindering the recompence of our patience , wee marre our cause by making it evill , which otherwise would be good , wee harme our selves by moving god to anger for our miscarriage . it s our wisdome to forbeare avenging our selvs , else we shall shew that we remember not christs love to us , nor trust his care over us . 3. from hence scandalizers may take the right measure of their sinne : and the greatnesse of their punishment . they thinke commonly when they persecute beleivers , godly preachers , faithfull christians , they doe but speake against , and vexe , and oppose a company of peevish , precise , silly weak folke . thus did paul imagine when he persecuted the church of god. but christ told him otherwise , i am iesus whom thou persecutest . acts. 9. 5. and so doe all that are moved by the same spirit , and walke the same way . for wherefore are beleivers hated ? is it not for their constancy in the faith , their profession of the truth , their zeale to christs kingdome , their obedience to his precepts ? the scandalizing of them then can bee no other but an offence of christ. there may bee some that may thinke they love christ , and yet scandalize his little ones . but this cannot bee : the love of christ and of the brethren goe together , as s. iohn strongly proves , in his first epistle . know then , that scandalizing of christs members is no lesse then the offending of christ , and will be punished , as if his person were directly struck at . behold the lord commeth with ten thousands of his saints to execute iudgement upon all , and to convince all that are ungodly among them of all their ungodly deeds , and of all their hard speeches , which ungodly sinners have spoken against him . iude 14. 15. lastly this may startle those that practise this course of scandalizing : those that beleive in christ are in appearance little ones , of small power , contemptible , and therefore they are ready to think they may harme them with impunity . but it were good for them to remember solomons caveat prov. 22. 22 , 23. robbe not the poore because he is poore : neither oppresse the afflicted in the gate . for the lord will pleade their cause , and spoyle the soule of them that spoyled them . consider what a doome is here threatned to scandalizers of beleivers . bee assured that gods righteousnesse , his love to his people , his owne cause requires this severity at his hands . know that ther 's no escaping unlesse they could fight against god , and were stronger then hee . provoke not then a couragious lion , stirre not up the wrath of the omnipotent god. touch not his annointed , doe his prophets no harme . shew them all kindnesses on earth , that what they cannot , their saviour may recompense in heaven : that when yee faile they may receive you into everlasting habitations . finis . notes, typically marginal, from the original text notes for div a62865-e2660 § 1. eccl. 12. 11 the speaker and occasion of the words . § the partition of the text . § 3. the explication of the word scandall in the proper acception . lexic . in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . § scandall in the scripture use . ps. 69. 23. rom. 11. 9 §. of the sorts of effective scandall . §. 6. the necessity of scādals . §. 7. in respect of scandalizers . § 8. of persons scandalized . §. 9. of satan . § 10. of god. ezek. 3. 20. § 11. for what ends ordered by him . enchir. ad laur c. 96. §. 12. the application ▪ 1. to iustifie religion notwithstanding the scandals of the professors of it . §. 13. to magnify the providence of god. § 14. 3 to teach men to walk circumspectly . §. 15. 4. to waite for christs comming . §. 1. the explication of the words of the second proposition of the text. § 2. that a woe belongs to scandalizers . § 3. §. 4. who are scandalizers , and to what scandalizing woe belongs iames 1. 14 qu. ans. lib. 4. de gubernat ▪ dei. § 6 why a woe belongs to them . rom. 7. 13. §. 7. § 8. application 1. to manifest the danger ●f scandalizers . §. 9. 2 to admonish them of their sin . § 10. directions to avoide it . § 1. scandalizing distributed into foure waies § 2. a woe belongs to them that scandalize by sinfull example . § 3. what actions of sinfull example doe scādalize . qu. ans. qu. ans. §. 4. how they doe scandalize . lib. 4. de guber . dei. §. 3. why a woe belongs to such . §. 6. application 1. to move them to mourne that scandalize by sinfull example . §. 7. 2. to move men to take heed of scandalizeing by sinfull example . §. 8. 3. and others that they be not scandalized by sinfull example . §. 9. directions to prevent it . §. 1. a woe belongs to scandalizers by abuse of liberty in things lawfull . §. 2. reasons thereof out of s. paules epistles . §. 3. the difficulty of this point , and quaeres propounded to cleare it . §. 4. answere of the first quaere what are things lawfull & indifferent , and what is our liberty in their use . §. 5. what waies our liberty in things indifferent may be restrained . § 6. the summary of the apostles resolutions about scandall in the use of things indifferent delivered . rom. 14. § 7. and 1. cor. 8. 9. 10. chapters . §. 8. que. 1. who are to avoyde scandalizing by abuse of liberty in things indifferent . §. 9. que. 2. scandalizing of whom by such abuse is to be avoyded . §. 10. que. 3. whether strong ones are obnoxious to such scandall . § 11. que. 4. who are to be accounted weake ones nec to be thus scandalized ? § 12. qu. 5. what evill consequent on our action makes scandalizing of this sort . §. 13. que. 6. how long we are to forbear our liberty for feare of scandall . §. 14. que. 7. what foresight of scandall consequent is necessary to make a man culpabie of scandalizing this way . §. 15. que. 8. whether the restraint of our liberty for feare of scandall be universall . §. 16. que. 9. whether scandall may be by omission of the use of our liberty . §. 17. que. 10. whether a community or a magistrate may be scandalized . § 18. que. 11. what we are to doe where there is danger of scandall one way and of disobedience to the magistrate another way . §. 19. que. 12. what we are to doe in case of scandall , either by using or not using our liberty ? §. 20. que. 13. what we are to doe , when the forbearing of our liberty endangers the losse of it . §. 21. que. 14. what are we to doe when there is danger of life by not using our liberty , of scandall by using it . §. 22. que. 15. what we are to doe when there is feare of scandall to some and hope and hope of good to others by use of our liberty . § 23. que. 16. how farre we are to regarde the scandal that ariseth from fancy without any probable reason ? §. 24. application 1. to manifest the uncharitablenes of scandalizers by abuse of their liberty . §. 25. 2. to disswade them from this sin , with directions against it . §. 26. 3. to admonish men of being scandalized by anothers use of his liberty , and directions to that end . §. 1. a woe belongs to scandalizers by enticing practises . §. 2. how men scandalize by enticing practises . §. 3. difference of scandalizers by enticing practises in respect of the part they act therein . §. 4. difference of scandalizers by enticing practises in respect of the motives which incite them . §. 5. difference of scandalizers by enticing practises according to the matter wherein they scandalize . §. 6. the reasons of the woe due to this scandalizing . §. 7. application 1 ▪ to manifest the great guilt of scandalizers in this kind . §. 8. 2. to admonish men to take heed of scandalizing this way . §. 9. and those that are apt to be scandalized . a woe belongs to scandalizers by persecution . §. 2. how beleivers are persecuted . § 3. how persecutions doe scandalize . § 4. what woe belongs to scandalizers by persecution . § 5. application . 1. to discover the danger of such scandalizers . § 6. 2. to deterre them from it . § 7. 3. to advise them that are in danger of being scandalized by persecutions . § 1. the explication of the third proposition in the text . § 2. those that believe in christ are little ones . § 3. some lesse then others in spiritual gifts and graces . § 4. in power and dignity §. 5. beleivers commonly lesse then others in the world . § 6. little in their owne eyes . §. 7. application 1. to advertise us of the estate of beleievrs in this world . §. 8. 2. to teach beleivers contentednesse in a low condition . §. 9. 3. to quicken their hope after heaven . §. 10. 4. to aggravate the sin of scandalizing beleivers . §. 11. that the woe due to scandalizers of beleivers is greater then any temporall death . §. 12. who are to be accounted beleivers in christ. §. 13. why so great vengeance is awarded to scandalizers of beleivers in christ. §. 14. application 1. to manifest christs tender care over his people . § 15. 2. to teach us to commit our cause to him when we suffer for him . § 16. 3. to advertise scandalizers of the greatnesse of their sin , and punishment . § 17. 4. to deterre them from their sin . væ scandalizantium, or, a treatise of scandalizing wherein the necessity, nature, sorts, and evills of scandalizing, are handled, with resolution of many questions thereto pertaining / preached at lemster, in herefordshire by iohn tombes ... tombes, john, 1603?-1676. 1641 approx. 301 kb of xml-encoded text transcribed from 233 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-03 (eebo-tcp 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(eebo-tcp ; phase 1, no. a62878) transcribed from: (early english books online ; image set 59050) images scanned from microfilm: (early english books, 1641-1700 ; 927:20) væ scandalizantium, or, a treatise of scandalizing wherein the necessity, nature, sorts, and evills of scandalizing, are handled, with resolution of many questions thereto pertaining / preached at lemster, in herefordshire by iohn tombes ... tombes, john, 1603?-1676. [24], 438 p. printed by leon lichfield, for edward forrest, oxford : 1641. reproduction of original in bodleian library. table of contents: p. [13]-[24] errata: p. 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looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -n.t. -luke xvii, 1-2 -criticism, interpretation, etc. 2004-11 tcp assigned for keying and markup 2004-11 aptara keyed and coded from proquest page images 2004-12 john latta sampled and proofread 2004-12 john latta text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion vae scandalizantium . or a treatise of scandalizing , wherein the necessity , nature , sorts , and evills of scandalizing , are handled , with resolution of many questions thereto pertaining . preached at lemster , in hereford-shire . by iohn tombes , b. d. oxford , printed by leon : lichfield , for edward forrest . an. dom. 1641. to the right honourable iohn lord viscovnt scudamore . right honourable , it is necessary that christians should bee warned of sin against god , lest they incurre his wrath . and withall it is as necessary that the sins of which men are warned should be plainely , and distinctly declared . without the one mens consciences will sinne without feare : without the other they will feare where no feare is : the defect of the former will make consciences secure : the want of the latter perpetually unquiet , or setled in errour . and errours in conscience produce many great evills not onely ad intra in mens owne soules , but also ad extra in humane affaires . the endeavouring then to direct mens consciences in practique cases cannot but be a needfull and charitable worke . and surely as it is usefull in other arguments , so very needfull in this of scandals . few there bee that heed the terrible commination of our saviour against scandalizers , and therefore are affected as if by transmigration they had cains spirit , when he said nunquid ego fratris mei custos ? whence it is that offences are multiplyed dayly , many soules perish , alienations of minde , schismes , jarres and warres too arise . wee wish , wee pray , i would wee might say we hope for a true union and consolidation of mens minds . certainly it is not to be hoped without removeall of scandals . on the other side the greivous threatning of our lord christ doth so affright many consciences , that they are almost irresolute in every thing they doe before men , as fearing least there be anguis in herba , some scandall in it . in my small reading and experience i find few doubts of conscience , concerning mens patent actions , in the resolving of which the difficulty hath not most of all rested on this point of scandals . which considerations moved me to apply some part of my studies to cleare this argument , and to remove this evill . and having in this forme fashioned a treatise , i cannot say polished , it is now produced into the light for publique good by discovery of truth . such as it is i humbly present to your lordship , as to a person made honourable not only by your high dignities , but also by your noble vertues , manifested abroade in your employments of state , and in this your native countrey ( wherein as in your proper orbe you shined many yeares tanquam stella primae magnitudinis ) by your eminent prudence and integrity in government , and by your rare , pious , and large munificence in restoring tithes , and bestowing lands and building on the church , and indeared to my selfe by reason of that noble favour by which your honour hath beene pleased to cheare me in this very great , and very poore cure , in and under which i now labour . which i beseech your honour to accept of as from him that rejoyceth in the prosperity of your honour and your noble house , and studies to acquite himselfe your honours in most humble observance iohn tombes . to the reader . christian reader , for preventing of mistakes i intreat thee to take notice . 1. that whereas i finde the word [ scandall ] in common speech & some writings used as if it did signify a slander or evill report , i conceive that such use of the word [ scandall ] in that sense is different from the proper notation and use thereof : and therefore is omitted by me in this treatise . for though a slander may be a scandall , yet ratio nominis , or the notion and conceit of them is different ; the one signifying a false report of another in respect of the speaker whether the party slandered know of it or not , be offended or not : the other generally signifies all such acts whereby mens minds are harmed in reference to the person harmed , as i have declared chap : 1. and 2. of this treatise . 2. that whereas i use the tearme [ regard ] sundry times , especially chap. 4. in such a sense as it carries rom. 14. 6. where our last translatours by it render [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] used there by the apostle , and i say such a scandall is not to be regarded or not regardeable , my meaning is not as if it were not simply to be regarded , but in every respect to bee neglected , so as that we should not at all be bound to be greived for anothers harme caused by his owne wilfullnesse or ill disposition , nor to pray or use other christian meanes to redresse it , but onely this , that we are not so to regard it as to conceive our selves bound in conscience to omit our action , or to charge our selves with sinne if we doe that thing upon which scandall followes in the cases there mentioned . 3. that there are in the print sundry faults escaped in the few hebrew and greeke and latin words , in the running title , in the numbers of sections in the margint , in the interpunctions , and letters , which because i conceive the learned will easily amend , and they are not likely either to hinder or pervert the understanding of the rest , i have thought best not to burden the table of errata with them , but have collected these few that follow as the most materiall . errata . page 8. line 21. for bastes read beastes . p. 19. l. 6. for sandalls r. scandalls . p. 76. l. 5. for and r. are . p. 77. l. 3. dele then . p. 80. l. 11. for due it r. due to it . p. 104. l. 18. for occasion r. occasion of . p. 118. l. 8. for it that r. in that . p. 285. l. 15. for wise r. wife . p. 392. l. 12. for they r. there . p. 410. l. 18. for changeth r. chargeth . p. 433. l. 18. for intrence r. entrench . the contents . cap. 1. of the meaning of the text , and the necessity of scandalls . parag : 1. the speaker and occasion of the words . parag. 2. the partition of the text. parag. 3. the explication of the word scandall in the proper acception . parag. 4. scandall in the scripture use . parag. 5. of the sorts of effective scandall . parag. 6. the necessity of scandalls . parag. 7. in respect of scandalizers . parag. 8. of persons scandalized . parag. 9. of satan . parag. 10. of god. parag. 11. for what ends ordered by him . parag. 12. the application . 1. to justify religion notwithstanding the scandals of the professors of it . parag. 13. to magnify the providence of god. parag. 14. to teach men to walke circumspectly . parag. 15. to waite for christs comming . cap. 2. of the woe belonging to scandalizers in generall . parag. 1. the explication of the words of the second proposition of the text. parag. 2. that a woe belongs to scandalizers . parag. 4. who are scandalizers , and to what scandalizing woe belongs . parag. 5. what woe belongs to them . parag. 6. 7. why a woe belongs to them . parag. 8. application 1. to manifest the danger of scandalizers . parag. 9. to admonish them of their sinne . parag. 10. directions to avoyd it . cap. 3. of scandalizing in speciall by sinfull example . parag. 1. scandalizing distributed into foure wayes . parag. 2. a woe belongs to them that scandalize by sinfull example . parag. 3. what actions of sinfull example doe scandalize . parag. 4. how they doe scandalize . parag. 5. why a woe belongs to such . parag. 6. application 1. to move them to mourne that scandalize by sinfull example . parag. 7. 2. to move men to take heed of scandalizing by sinfull example . parag. 8. 3. and others that they be not scandalized by sinfull example . parag. 9. directions to prevent it . cap. 4. of scandalizing in speciall by abuse of liberty in things lawfull . parag. 1. a woe belongs to scandalizers by abuse of liberty in things lawfull . parag. 2. reasons thereof out of s. paules epistles . parag. 3. the difficulty of this point , and quaeres propounded to cleare it . parag. 4. answer of the first quaere , what are things lawfull and indifferent , and what is our liberty in their use . parag. 5. what wayes our liberty in things indifferent may be restrained . parag. 6. the summary of the apostles resolutions about scandall in the use of things indifferent delivered rom. 14. parag. 7. and 1. cor. 8. 9. 10. chapters . parag. 8. quest. 1. who are to avoyde scandalizing by abuse of liberty in things indifferent . parag. 9. qest. 2. scandalizing of whom by such abuse is to be avoyded . parag. 10. quest. 3. whether strong ones are obnoxious to such scandall . parag. 11. quest. 4. who are to be accounted weake ones not to be thus scandalized . parag. 12. quest. 5. what evill consequent on our actiō makes scandalizing of this sort . parag. 13. quest. 6. how long we are to forbeare our liberty for feare of scandall . parag. 14. quest. 7. what foresight of scandall consequent is necessary to make a man capable of scandalizing this way . parag. 15. quest. 8. whether the restraint of our liberty for feare of scandall be universall . parag. 16. quest. 9. whether scandall may be by omission of the use of our liberty . parag. 17. quest. 10. whether a community or a magistrate may be scandalized . parag. 18. quest. 11. what we are to doe when there is danger of scandall one way , and of disobedience to the magistrate another way . parag. 19. quest. 12. what we are to doe in case of scandall either by using or not using our liberty . parag. 20. quest. 13. what we are to doe when the forbearing of our liberty indangers the losse of it . parag. 21. quest. 14. what wee are to doe when there is danger of life by not using our liberty , of scandall by using it . parag. 22. quest. 15. what we are to doe when there is feare of scandall to some , and hope of good to others by use of our liberty . parag. 23. quest. 16. how farre we are to regard the scandall that ariseth from meer fancy without any probable reason . parag. 24. application 1. to manifest the uncharitablenesse of scandalizers by abuse of their liberty . parag. 25. 2. to disswade them from this sinne , with directions against it . parag. 26. 3. to admonish men that they be not scandalized by anothers use of his liberty , and directions to that end . cap. 5. of scandalizing in speciall by enticing practises . parag. a woe belongs to scandalizers by enticing practises . parag. 2. how men scandalize by enticing practises . parag. 3. difference of scandalizers by enticing practises in respect of the part they act therein . parag. 4. difference of scandalizers by enticing practises in respect of the motives which incite them . parag. 5. difference of scandalizers by enticing practises in respect of the matter wherein they scandalize . parag. 6. the reasons of the woe due to this scandalizing . parag. 7. application 1. to manifest t●● great guilt of scandalizers in this kind . parag. 8. 2. to admonish men to take heed of scandalizing this way . parag. 9. 3. and those that are apt to be scandalized . cap. 6. of scandalizing in speciall by persecution . parag. 1. a woe belongs to scandalizers by persecution . parag. 2. how beleivers are persecuted . parag. 3. how persecutions doe scandalize . parag. 4. what woe belongs to scandalizers by persecution . parag. 5. application 1. to discover the danger of such scandalizers . parag. 6. 2. to deterre them from it . parag. 7. 3. to advise them that are in danger of being scandalized by persecutions . cap. 7. of the aggravation of the woe belonging to scandalizers . parag. 1. the explication of the third proposition in the text . parag . 2. those that believe in christ are little ones . parag. 3. some lesse then others in spirituall gifts and graces . parag. 4. in power and dignity . parag. 5. beleivers commonly lesse then others in the world . parag. 6. little in their owne eyes . parag. 7. application 1. to advertise us of the estate of beleivers in this world . parag. 8. 2. to teach beleivers contentednesse in a low condition . parag. 9. 3. to quicken their hope after heaven . parag. 10. 4. to aggravate the sinne of scandalizing beleivers . parag. 11. that the woe due to scandalizers of beleivers is greater then any temporall death . parag. 12. who are to be accounted beleivers in christ. parag. 13. why so great vengeance is awarded to scandalizers of beleivers in christ. parag. 14. application 1. to manifest christs tender care over his people . parag. 15. 2. to teach us to commit our cause to him when we suffer for him . parag. 16. 3. to advertise scandalizers of the greatnesse of their sinne and punishment . parag. 17. 4. to deterre them from their sinne . vae scandalizantium . luke . 17. 1. 2. 1 then said he to the disciples , it is impossible but that offences will come , but woe unto him through whom they come . 2 it were better for him that a milstone were hanged about his neck , and he cast into the sea than that he should offend one of these litle ones . cap. 1. of the meaning of the text , and the necessity of scandalls . the wordes of the wise ( saith solomon ) are as goades , and as nailes fastned by the masters of assemblies : which are given from one shepheard : such words are these : the words of the wise , even of him who is wisdome it selfe , given from one shepheard , even him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the chiefe & only shepheard , and bishop of soules to the masters of assemblies , the holy apostles , to be , as goades to provoke unto love , and as nailes to fasten men in unity . all the words of this preacher were acceptable words , and although all are not written , yet all that are written are upright , even words of truth . this present speech was conceived so usefull , that two of the evangelists have preserved the first part : s. luke here , and saint mathew ch. 18. 7. and three the latter part : s. luke here , s. matthew with some inversion of the order used by s. luke , and saint marke , ch . 9. 42. the occasion of this speech is distinctly related by s. matthew , to wit , the disciples disceptation about preeminence ; to decide which controversie our saviour sets before them a litle child , as an embleme of humility , and upon this text reads a lecture to them , of which these words are part , s. marke ch . 9. 39. inserts another accident , to wit , s. iohns forbidding some that were not in christs retinue , to cast out divels in his name , togither with our saviours reply . saint luke ch . 9. v. 46. &c. relates the same accidents , but not this part of his course in this place . in which it is in vaine to seeke for connexion . that which maldonate hath observed is right , that the occasion is plainly set downe , and the order right in s. matthew ; here in s. luke the words are put loco alieno in another place . these two verses in s. luke doe containe three categorical propositions : in s. matthew there is a fourth put before two other , which is , woe to the world because of offences : which because my text omitteth i shall let it passe . of the three propositions in s. luke , the first is modall , and declareth the necessity of scandalls : it is impossible but that offences will come : the second foretells the wofull condition of scandalizers : woe unto them through whom they come : the third v. 2. aggravates that woe to them that scandalize one sort of persons called little ones , by an uneven comparison of their woe with a lesse , but a very grievous one : it were better &c. to begin with the first proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in saint matthew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often used by aristotle as equivalent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and it doth here void an unavoidable necessity . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be or happen . that which most requires explication is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated offences : which word is originally a greek word , but by use taken into our english language , as it is into the latine & other tongues : it is very frequent in the new testament : greek grammarians tell us that originally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified some part of a trap made to kill or catch wild beasts : hesychius in his lexicon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , scandall , a part of mouse-traps . the greek scholiast on aristophanes his acharn : and suidas after him tell us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were certain crooked peeces of wood , unto which wild beasts coming ( because the bait was thereunto fastned , say some ) did cast downe on themselves , or cast themselves upon some frame of wood , by which they were hurt , killed , maimed , or made halte and so caught : and therefore they derive these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from halting which hapned to the basts that dashed on them . such accidents the prophet isaiah intimates to follow on the putting of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 isay. 8. v. 15. where foretelling that christ should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated by s. peter 1. pet. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he tells us that many shall stumble and fall , and be broken and be snared , and be taken : but what ever the originall of the word be , certain it is , that in the new testament it is synonymous to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that at which a man dasheth his foot , as rom. 14. 13. s. paul puts these two words as of the same sense , rom. 11. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used as equivalent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signify a snare or toyle , by which in hunting wild beasts are taken . by which words the hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fall ( to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most aptly answers ) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used psal. 69. 22. isai. 8. 14. 15. which signify a gin , or snare , are rendred by the apostle . out of that which hath bin said , we may easily perceive that a scandall in the notatiō of the word signifies such a block , piece of wood , stone or the like , at which a beast or man dashing or hiting themselves fall or otherwise catch harme , as by bruising maining , halting or the like . scandall then properly is applied to that wherby the body is hurt the laying of which is forbidden levit. 19. 14. and therefore a woe belongs to him that laies it . but here doubtlesse our saviour means not such a stumbling-block as hurts the body , but ( as it is commonly translated to signify ) such a one as whereby the mind or soule is harmed . now the harming of the mind is by causing griefe , and so rom. 14. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is grieved , is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is scandalized , or stirring up anger , displeasure , enmity , as whē our saviour saith math. 17. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may not scandalize them , that is , we may not provoke them to anger or enmity against us . but chiefly the mind or soule is harmed by committing sin , as the action of him that sate at meat in the idols temple became a scandall in emboldning others to cōmunicate with idolaters in idol-service 1. cor. 8. 9. 10. and balaam is said to teach balac to lay a stumbling block before the children of israel to eat things sacrificed to idols , and to commit fornication , revel . 2. 14. which hurt of the soule is by laying it open to gods wrath , and by defiling and wounding the conscience : and here is to be noted , that whereas in common use to offend is as much as to displease , in the scripture use he is said to be offended who is induced to sin , though he be pleased thereby : so that to offend , is not onely to displease , but also to harme the soule even by pleasing . now this laesio animi , hurting of the minde is sometimes by a meere object without , at which the person offended dasheth himselfe , and hurteth his soule , the thing which is the scandall acting nothing to move the person to harme himselfe , which therefore may not unfitly bee called an objective scandall . thus images , silver and gold are termed , ezek . 7. 19. the stumbling block of mens iniquity . so was the babylonish garment to achan , bathsheba's nakednesse to david , the altar of damascus to ahaz , &c. such are to many others a glasse of wine , a wanton picture , a book of magick , and the like . now in this sort of scandall it is the person hurt that scandalizeth himselfe , as being active therein : and therefore most truly the scandall is in himselfe . in which respect s. iohn 1. epist. ch. 2. v. 10. tels us that hee that loveth his brother abideth in the light , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and a scandall is not in him , that is , hee doth not make his neighbours prosperity his brothers preferment , &c. to be a stumbling block to him to make him covetous , envious , &c. for the antithesis , v. 11. and the coherence of the text shew it to be meant not of scādall , whereby through defect of love a mā causeth another to stumble , but of scandall whereby a man may cause himself to fall for want of light in himselfe . and to the same purpose it is said in that parallel place , psal. 119. 165. great peace have they which love thy law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there is no stumbling blocke to them , that is , by reason of their adhering to gods law , outward objects become not scandall to them . 2 sometimes the hurting of the soule is by the action of another , which i therefore call effective scandall , as ieroboams setting up the golden calves was a scādall to israel : davids sin a scandall in causing the enimies of the lord to blaspheme . now such actions may bee scandall three waies . 1. in potentia , in possibility onely , when the action is in it's nature scandalous , or in the intention of the agent , but not so in the event , because of the stedfastnesse and uprightnes of the person tempted . so was the action of iosephs mistris to ioseph . peters persuasion to our lord christ , mat. 16. 23. and this is termed scandalum datum , sed non acceptum , given but not taken . 2. inactu , actually . in the event , but not frō the nature of the action , or intent of the agent , but by accident by reason of the erroneous judgement , or evill disposition of the person scandalized , as christ's preaching of eating his flesh , and drinking his blood was a scandall , iohn 6. 60. 61. and the preaching of christ crucified is to carnall men . 1. cor. 1. 23. and is termed scandalum acceptū sed non datum , a scandall taken though not given . 3. inactu & per se , actually in the event , and of it selfe , that is from the nature of the action , as in davids sinne , 1. sam. 12. 14. or intent of the agent , as in balaams fact , rev. 2. 14. in ieroboam's fact , 1. kings 12. 29. 30. and this is termed , scandalum datum & acceptū : a scandall both taken and given . now although i conceive our saviour intended specially this last sort of sandalls in this place , they being the scandals by which a woe comes to the world , and a woe belongs to the authors of thē , yet i know no absurdity in it to extend this proposition in the handling of it to all those sorts of scandalls , by which the soules or minds of men are hurt . according to which the sense is this . it is impossible or it cannot bee otherwise , but that mens minds or soules will bee hurt with displicency , griefe , anger , enmities , sinns occasioned by outward objects & actions of men , which either by accident , or of themselves become scandalls to them . so that our saviours assertion is in briefe this : that while men live on earth there will certainly be offences and scandalls to the harm of mens soules . when our saviour tels us , mat. 13. 41. that in the consummation or end of the world , the sonne of man shall send his angells , and they shall gather out of his kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all scandalls , hee doth plainely intimate that till then there will bee scandals even in his church ; that the church in it's present condition on earth is but as a field in which wheat and tares grow together , scandals and good example : that it is a mixt company of good and bad ; wise , and foolish ; weake , & strong ; and therefore scandalls will arise . this necessitie of scandalls is . 1. in respect of the second causes . 2. in respect of the first & supreme cause of al things . the second causes are , 1. the persons scandalizing . 2. scandalized . 3. satan , who hath ever a finger in all mischievous things . 1. a necessity of scandalls is from scandalizers ; first , in generall from vitiousnesse of life which every where abounding makes scandals to abound . all sin against god is venemous : it being the very poyson of the old serpent . and all open sins are like the basilisk infecting those that come within the sight of them , unlesse well fenced with antidotes . it is so connatural to men , that they are ready not onely to take , but even to suck in the infection . faciles imitandis turpibus ac pravis omnes sumus . in opē sins scarse any man sins alone : specially if their persons bee eminent either in authoritie , dignitie , or any other reputed excellencie : one ieroboam is sufficient to make a whole kingdome to sin : the prophanenesse of one hophni is enough to cause a whole church to abhorre the offerings of the lord. and if persons be not scandalized with infectiou of open sinnes ; yet doubtlesse they will be with griefe of minde ; so that one way or another all open sins sinnes will beget scandalls , and therefore such sins being so many and so certaine , it cannot bee but that there should bee an innumerous brood of scandalls . 2. but besides vitiousnesse of life in generall ; there are some speciall evills by which scandalls are multiplied . as 1. by malice . there are that doe data opera of set purpose lay snares for their brethren . it is the delight of some to be satans agents to harm the soules of their brethren , they sleep not except they have done mischiefe , and their sleepe is taken away unlesse they cause some to fall . prov. 4. 16. balak hires balaam , balaam deviseth and teacheth balak to lay a stūbling block before the children of israel , rev. 2. 14. ionadab the sonne of shimeah directs ammon how to commit incest with his sister , 2. sam. 13 5. and these promoters of scandalls are likely none of the dullest , but the most active and subtill : satan hath wit enough to choose the ablest instruments for his purpose . they use craft , eloquence , diligence usque ad extremum virium , to the utmost of their power to further evill . so devoted they are to the divells service that he can have them ready to serue his turne at small wages , magna merces quieta movere . it 's wages enough for thē to doe hurt . their own disposition makes them active of their own accord . and this cause must needs be a fruitfull mother of scandalls . secondly , proud contempt of their brethren causeth many scandalls : while men sleight the harme of their brethren , that they may have their own wills : as those , rom. 14. 3. that despised thē that did not eat as themselves & those whose knowledge puffed up , as the apostle speakes , cor. 8. 1. thirdly , imprudence in many causeth scandalls : for so it may bee that men may by their speech and actions scandalize through ignorance , as s. peter did mat. 16. 23. 2 nor are scandalls more avoidable , if wee consider the qualities of persons scandalized . for as some are prone to lay stumbling blocks , so others are as apt to stumble at them . first , generally unmortified , or prevalent corruptions dispose men to fall by scandals . silly women laden with sinne , led away with divers lusts , are easily deceived by those that have a forme of godlinesse but deny the power of it . 2. tim. 3. 6. and those that receive not the love of the truth , that they might be saved , but have pleasure in unrighteousnesse , are not onely by gods just judgement , but also by their owne propensitie ensnared by signes , lying wonders , deceaveablenesse of unrighteousnesse and strong delusions to believe lies . 2. thessal . 2. 9. 10. 11. 12. corrupt qualities make men like straw or tinder , the least sparke of evill example or counsell will set them on fire . yea bare objects if seen or heard of will overthrow them . a voluptuous man shall not need to be invited to sports , merriments &c. sponte sua properat , he runnes of his own accord , he will smell them out himselfe as a vultur doth a carcase . even as sores of the body will draw corrupt humors to them , so will vitious hearts make scandals to themselves . secondly . in speciall some particular sinnes make some accidents to become a stumbling block to them . enmity against our lord christ his person , impatience to be rebuked , false opinions from example of others , common conceit , weaknesse from ignorance , dulnesse to conceive , mistakes of his speeches , caused the pharises and others to stumble at christ and his words . math. 13. 57. mat. 15. 12. ioh. 6. 61. ioh. 7. 3. 48. spirituall pride made the iewes rom. 9. 32. to stumble at christ : ignorance of their brethrens liberty made those weake ones mentioned rom. 14. to stumble at their brethrens lawfull practise , & fearfulnesse of heart caused peter and the disciples to be offended upon christs apprehension . mat. 26. 31. even as a mist afore the eyes , mistake of the unevenesse of the way , hasty going , a sudden weaknesse , and many more such accidents may cause the body to stumble , that otherwise hath not any setled debilitating sicknesse : so in the minde many scandals may arise from alienations of minde , mis-reportes , mistakes &c. both of them that are habitually depraved by a corrupt lust , and also of them that are otherwise right hearted . 3 nor may we forget the agency or working of satan , in assigning the causes of scandalls . for he is the primus motor , the first mover , the incendiary in all these mischievous things . it is his imployment to walke about seeking whom he may overthrow and devoure . he hath a trap for a iudas , a snare for a simon magus , a gin for ananias and sapphira . and he wants not a stumbling block for a david , a peter , or any of the best of gods saints . and these he laies thick , with much art and cunning , baiting each with his peculiar baite , that were it not for the wonderfull care of the almighty , by his preventing and sustaining grace , no man could escape overthrow by them : so that if we consider the second causes we see reason enough of the multitude of scandalls . let us raise our thoughts higher , from earth to heaven , from second to the first , from the subordinate to the supreme cause , and from thence we shall see a reason of the necessity of scandalls . the prediction of them by god proves the necessity of them , for gods prescience cannot be deceived . but these following texts of scripture doe import more then a necessity by prescience , to wit , a necessity by appointment or ordinance of gods will : and voluntas dei est rerum necessitas , it 's an axiom in the schooles , gods will is the necessity of things : christ is a stone of stumbling and a rock of offence , even to them which stumble at the word being disobedient , whereunto also they are appointed , saith s. peter . 1. ep. ch . 2. 8. behold i lay in sion a stumbling stone and rock of offence . rom. 9. 33. god hath given them the spirit of slumber , &c. rom. 11. 8. 9. and for this cause god shall send them strong delusions , that they should believe a lye . 2. thes. 2. 11. so that what ever be the way , it is from god that scandalls fall out : and therefore there is a necessity of them . but we may here aske with the apostle , rom. 11. 11. have they stumbled that they should fall ? are scandals ordered by god onely for the ruine of men ? doubtlesse no : there are other ends aimed at by god in the event of scandals , both in respect of him selfe , & of men . in respect of himselfe he orders the happening of scandals to become subservient to the fulfilling of his owne counsell . pharoahs stumbling was made an occasion to shew gods power , exod. 9. 16. and the disobedience of hophni and phinehas for the inflicting of gods just vengeance , 1. sam. 2. 25. & the unbeliefe of the iewes , the shewing mercy to the gentiles , rom. 11. 31. 32. in all of them there is a depth of wisdome , riches of knowledge in god , who by unsearchable judgements and undiscernable paths , brings his owne counsells to passe , v. 33. though wee know not how , nor why god doth permit such pernicious evils as scandals in thēselves be , yet the almighty whose thoughts are above our thoughts , whose waies are higher then our waies doth know . this wee are to hold as certaine . god lets nothing , no not scandals to fall out without excellent , though unsearchable wisdome , for righteous and good , though undiscernable ends ? and yet god doth not so conceale this matter , but that wee so far know his minde , that hee intends scandals , as for the intrapping of false hearted disobedient persons , so for the probation of thē that are sincere : the wōders and signes of false prophets , and dreamers of dreames were permitted sometimes to come to passe , to try whether wee love the lord our god with all our heart , & with all our soule . deut. 13. 3. and oportet esse haereses , there must be also heresies that they which are approved may be made manifest , 1. cor. 11. 19. and in the businesse of the embassadours of the princes of babylon , who sent unto hezekiah to inquire of the wonder that was done in the land , god left him to try him , that he might know all that was in his heart , 2. chron. 32. 31. so that one while god discovers a secret hypocrite ; another while manifests the hidden corruption or weaknesse that is evē in a godly person . here he lets a stumbling block be the destruction of an obdurate sinner , there it becomes to bee the witnesse of the faith , obedience , patience aud constancy of an upright believer . s. augustines saying is received in schooles , nisi esset hoc bonum ut essent & mala , nullo modo esse sinerentur ab omnipotente bono : unlesse this were good that there should be evills , they would by no means be suffered to be by the omnipotent good . nor is the laying of scandals lesse evill in man , because god permits them to be for righteous & good ends . for however they bee ordered by good intendmēts in god , yet they proceed from evill principles in men : and therefore are no whit the lesse vitious in men , because by accident to their intentions good is willed by god. as when it is said of iosephs brethren , gen. 50. 20. they thought evill against him , though god meant it unto good , their sin was not the lesse because gods goodnesse was the greater . for application of this truth . 1. from hence we may frame some answer to those that accuse religion by reason of the scandalls that are given by them that professe it . if scandals fall out among protestants , presently the papists inferre , that we are not the true church , the separatist that we are but an antichristian synagogue , the libertine , and carnall worldling , that those that professe more piety , then themselves affect , are but a sort of hypocrites . as if where there fall out any dissentions between the teachers , any evill practises in the schollers , there could be no true doctrine , nor good men , nor holy society . but these inferences are indeed nothing else but the unjust accusations of malitious minds . for if malice did not blind them , they might by the same medium conclude against themselves , there being no sort of men among whom evill practises doe not happen . even among the disciples of christ there was a theefe , in the first church of christians there were a paire of sacrilegious hypocrites , in the best churches there were dissentions , variances , and corruptions . the worst that can be hence inferred is that no church on earth is pure without mixture of drosse , that wheat and tares grow together untill the harvest . they that imagine a church on earth without scandalls in life , without corruption in discipline doe but fancy an vtopia , an idea of a church in their braines , which neither is nor ever will be in rerum naturâ . we have wherewith abundantly to justify our religion and church notwithstanding the accidents of scandalls , in that they are condemned in our doctrine , punished in our governement , disclaimed by most , practised by few . but that they are necessary , by reason of mens corruptions , and satans working even where there is true religion , true church , true godlinesse , it 's enough to answer them , that from the event of scandals would argue , that our religion is not true , or our church false , or our piety hypocrisy . 2 a better use of this point is to take occasion to acknowledge & magnify the wise and gratious providence of god in ordering of scandalls . that there should be multitudes and multiplicities of scandals in the world , that every where satan should , i say not lay , but sow , and that thick too , snares and gins to catch the saints by the heeles , that over and besides the world , both good and bad should cast stumbling-blocks in our way , either wittingly or by imprudence , & withall naturall corruption be so apt to be busy with them , and yet the saints escape hell , get to heaven , sometimes without any dangerous falls , sometimes without any wounds , this is the admirable and gratious providence of god alone . it 's a thousand times more then to passe by the mouth of a hundred pieces of ordinance discharged against a man , and yet be unhurte , to break through the host of philistins with safety , to walk on high pinacles & not to fall downe headlong , to saile in the most rough and dangerous seas , to shoote the most perilous gulfs , and yet arrive in safety at the haven . the psalmist psal. 107. extolles the immense goodnesse of god in his preservation of men from many dangers : but none of them all is equall to this of the delivery of his people from scandalls , & therefore none deserves greater thanks : on the other side , that the almighty so orders it , that the obdurate sinner is insnared by scandalls to his perdition , yet no injustice , no fault in god , this is the wonder of gods providence , to be entertained by us with the apostles exclamation . o altitudo ! o the depth of the riches both of the wisdome and knowledge of god. rom. 11. 33. 3 but then though it be the ever-vigilant providence of god , that preserves the saints from ruine by scandalls , and his just judgemēt that leaves the wicked to his own perdition to be caught by them ; yet this excludes not , but requires care in the godly to take heed of them , and condemnes the impiety of the wicked in yeelding themselves to stumble at thē . for it is the vitiousnesse of the one , that makes scandalls to be actually such to him , & the holy wisdome of the other , whereby god keeps him from being overthrown by them : wherefore it behoves them to learne to walke circumspectly , not as fooles but as wise . ephe. 5. 15. and to this end , 1. to get as much spirituall prudence as they can to discerne them , to be acquainted with their own hearts by frequent examination , by through-knowledge of their naturall corruption , to be well seen in the wils and methods , and artifices of satan , whereby he seekes to deceive and devoure , to know the dispositions of wicked men , and weaknesse of good men whom satan may work by . 2. to be ever sober , and watchfull , not laid a sleep by any lust of our hearts , any pride & selfe-confidence , or the like , as david , hezekiah , peter , &c. were , when they were scandalized . 3. that we study constantly in gods law , and cleave to it with upright hearts , which is a sure antidote against this poison of scandalls ; for great peace have they which love thy law , and nothing shall offend them . psal. 119. 165. 4 that as we have one eye still to our way that we stūble not , so the other still on god in fervent praier to him , who alone can , and will keep us when we seek him . 4 lastly , sith notwithstanding all the vigilancy and warinesse of a christian , scandals will be till the sonne of man shall send forth his angels , and they shall gather out of his kingdome all things that offend , and them which doe iniquity . mat. 13. 41. the righteous must learne with patience and longing desire , to expect the comming of the son of man. even as the husband-man waiteth for the pretious fruit of the earth , so must they be patient unto the comming of the lord. iames 5. 7. till then there will be cause for them to be exercised , in humbling themselves , and mourning for the dishonour of god by scandalls ; as lot vexed his righteous soule with hearing and seeing the deeds of the sodomites , & to possesse their soules in hope and assurance that christ will come , and bind up satan , & remove all scandalls , and perfect his church , that they may follow the lambe whither soever he goeth . cap. 2. of the woe belonging to scandalizers in generall . having handled the first proposition concerning the necessity of scandalls , the second followes concerning the woefull condition of scandalizers , which is delivered elleiptically by s. luke , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by saint matthew fully , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , woe be to that man by whom the scandall cometh , or is ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which proposition the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neverthelesse , shews to be added in manner of a prolepsis : for whereas it might be urged , if there be a necessity of offences , then they are no faults , nor punishable ; our saviour seems to deny this consequence by telling us , that though they be necessary , yet they be voluntary in the scandalizers , who are therefore culpable , and punishable , woe unto him through whom they come . saint hierome in his commentary on math. 18. conceives that in this speech our saviour specially pointed at iudas . t is true that christ doth pronounce a woe to iudas mat. 26. 24. but that these words in my text should either aime at iudas his particular fact , or be restrained to his scandalous action , agrees not with the words , which speak of woe or evill redundant to the world by offences : not one offence , and of scandalizing indefinitely any of those litle ones that believe in him . wherefore the meaning is , woe , that is misery or evill shall befall him by whom the offence cometh , who ever he be . and the conclusion that it affords is this , that misery belongs to him that is the cause of scandalls , or as in s. mathew in that paralel place mat. 18. 7. woe shall be to that man by whom the offence commeth . to declare which truth we are distinctly to expresse . 1. what scandalizers this woe belongs to . 2. what the woe is which is pronoūced against thē . 3. why it is that they incur this woe . in answer to the first , we are to consider , that that by which scandall comes is not a bare object , but a person , ( woe be to that man , as it is in s. mathew ) and that as an agent in causing scandall . 2. that sometimes a mā may be a scandalizer in overthrowing himselfe . as is manifest by that speech of our saviour , mat. 18. 8. if thy hand or thy foot scandalize , or offend thee , cut them off . that is as interpreters conceive , if thy lust , or will cause thee to sin , deny them . for mens own carnall reason , the lusts of their own hearts doe ofttimes cause them to fall , or to goe away . an instance is the example of the psalmist , ps. 73. 2. whose feet were almost gone , his foot-steps had wellnigh slipt . for he was envious at the foolish , whē he saw the prosperity of the wicked : his own understanding had in a sort tripped up his heeles , or scandalized him . and this sort of scandalizing may not unfitly be called internall or immanent , and is so far from being excluded here , that our saviour by subjoyning to the words , mat. 18. 7. woe to that man by whom the offence commeth , presently in the 8. ver . if thy hand scandalize thee cut it off , ( which is meant of this inward scandall ) seemes to have plainely intended it : and therefore s. chrysostome in his homily on math. 18. 7 calls the scandals here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all hinderances of the right way , whether from within or without . and indeed a woe doth undoubtedly belong to all such , as by their own vaine imagination , their own evill affections doe overthrow themselves ; when as s. iames speaks , a man is drawn away of his own lust and entised : for as it followes , then when lust hath conceived it bringeth forth sinne , and sinne when it is finished bringeth forth death . accordingly occasion might be taken hence to consider the waies of selfe-scandalizing , which are in a manner infinite , and to shew the woe consequent to them , and to give directions to prevent this danger . but this is besides my purpose in handling this text , and an immense taske : it must be to shew the deceites of every sinne , its manner of working &c. and therefore letting this thing passe only with this admonition , that it behooves every christian to be jealous of his own heart , and to watch it narrowly , lest it prove a iudas to him , and how deare so ever his lust , or imagination be to him , yet it must be cut off , that it scandalize him not , remembring the counsell of our saviour , that it is better without them to enter into heaven , then with them to be cast into hell fire . 3. that sometimes and that most commonly , scandalizing is a transeunt action , and he is said to cause offence , that harmes another by his action , and this may be called externall or transeunt scandall . and this is undoubtedly here meant , for he speaks here of scandalizing one of these litle ones that believe in him , and of such scandall as whereby a woe comes to the world , that is to the societies & rankes of men . and this sort of scandalizing is it which i intend to treat of . 4. that of this sort of scandalizing diverse definitions are given . there is this definition or description in tertullian his book de velandis virginibus , where he defines scandall , exemplum rei non bonae aedificans ad delictum , an example of a thing not good building to sin : which description though it doe not unfitly expresse what is the scandall which is by evill example , yet doth it not sufficiently comprize all sorts of scandalizing another , v.g. not the scandalizing by abuse of our liberty in things indifferent , nor that which is by persecution . that definition which the schoole-men as aqu. 2a. 2ae . q. 43. art . 1. doe cōmōly follow taken from s. hierome comment . in math. 15. is more fit to comprize all sorts of scandall to another . scandalum est dictum vel factum minùs rectum , praebens alteri occasionem ruinae ; that is , scandall is a saying or deed , lesse or not right , occasioning ruine to another . this definition is good enough , saying that the terme of ruine being a metaphor ( and according to aristotles rule in his topicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all metaphors are obscure ) is unfit for a definition till explained : wherefore it is needfull we should shew more plainly what is meant by ruine in this definition . by ruine , or falling , is doubtlesse meant here not corporall ruine or falling of the body , but spirituall ruine or the falling of the minde . now this spirituall ruine is primarily understood of falling into sinne , whether it be greater , as apostacy from the faith , heresy , infidelity , idolatry or the like ; or lesser as by causing a slower progresse in religion , unchearfulnesse therein , impediment to any other duty a christian or an unbeliever should doe . if any be asked whether any griefe or displicency of mind , or anger , which are the effects of scandall , as is before shewed may be called ruine of another , according to this definition ? whereto i answer : the griefe displicency or anger that ariseeth from another mans saying or deed , is sometimes just and necessary , when the words or deeds be manifestly evill ; such was the griefe of the corinthians for the scandall of the incestuous person ; our saviours indignation at the hardnesse of the pharisees hearts : such was the griefe or vexation of righteous lot , in hearing and seeing the ungodly deeds of the sodomites , davids griefe because men kept not gods law. and this griefe is a necessary duty in them that mourne , but a sinne and scandall in them that cause it . a ruine therefore it cannot be said to be in the primary sense , as ruine imports falling into sin , but ruine it may be said to be in a secondary sense , as ruine imports any affliction of the soule ; and with this explication the terme [ ruine ] may fitly enough expresse the effect of this scandall . sometimes the sorrow , displicencie , and anger that ariseth in the person offended , from the sayings and deeds of another are unjust , both in him that is offended , and in him that offends : this is when a man is grieved at the use of another mās lawfull liberty in things indifferent by reason of his owne weaknesse of faith , thinking that to be unlawfull which is not ; as those that were offended at their brethrens neglect of daies , and difference of meats , rom. 14. which thing is unjust in him that is thus offended , and it is also unjust in him that offends , when without charity to his brother he heeds not , as he ought , the avoiding of grieving his brother contrary minded . and this griefe may be called , ruine of the person offended , not only in the secondary sense , but also in the primary sense , occasioning not only griefe , but also uncharitable judging , dis-union , or diminution of affections , & sometimes further sins . sometimes the griefe is unjust in the person offended , but not in the person offending . as many were offended at our saviours , and the apostles preaching , which yet were their necessary duties ; such persons were not only angred , but sometimes forsook them and their fellowship , by reason of such preaching , and so the preaching was a scandall to them , and a ruine , both in the primary and secondary sense , but through their own default ; and therefore unjustly on their part . with this explication i conceive the definition given to be sufficient , and right enough . 5. that sinnes of thought are not scandalls , unlesse they break out into acts , whether of wordes or deeds . if smothered or stayed within they are sinnes , but not scandals . 6 that then an offence is said to come by a man , either when his intention is to harme his brother by his fact , as balaam did revel . 2. 14. or the nature and quality of the fact is apt to harme others , as in s. peters advice , math. 16. 23. in either of these two cases it is scandalum datum , or active scandall , and the man that is the agent in such facts or words , is one by whom the offence cōmeth . but if a man doe his duty and men are scandalized , if the offence were neither intended by the agent of the fact , nor come from the nature of the action , but from the ill disposition of him that is offended , it is to be conceived to be only ex accidente , accidentally , to him whose action did offend , and therefore it is in relation to him only scandalum passivum , a passive scandall , non datum sed acceptum , not given by him , but taken by the offended party , who is thereby the scandalizer of himselfe , or he by whom the offence cometh . our saviours discourse concerning the eating of his flesh , offended the capernaites iohn 6. 60. 61. but this was not by reason of christs sermon , which was of a necessary truth : but from their own perverse ignorance . in like manner the pharisees were offended at christs doctrine concerning the cause of defilement . math. 15. 12. but of this scandall not our saviours doctrine , but their owne malice was the proper cause . the fact of the reubenites offended the other tribes iosh. 22. 10. 11. 12. but this was through their own mistake . now the woe here denounced belongs not to those through whose actions scandall comes by accident : but those that give , or cause scandall , either in their intention , or according to the nature , quality , or manner of their action . so that , that to which this woe belongs , is not an object , but an agent , not only as scandalizing himselfe , but another , not by an action of the imagination , but of word or deed , bringing ruine to another , either in a primary or secondary sense , not by accident , but eyther by direct intention , or by reason of the nature , quality , or manner of the action . in answer to the second quaere . the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or woe is used in our saviours sayings to signifie some grievous judgement or calamity , both temporall , as mat. 23. 29. the woe denounced to the pharisees is expressed v. 33. to bee the damnation of hell . and that this woe is here denounced to scandalizers appeares by the aggravation in the 2. verse , where to have a milstone hanged about his necke , and to be cast into the sea , is made lesse than the woe here denounced to the scandalizer , and mat. 18. 7. when our saviour had said , woe to the man by whom the offēce commeth , he addes immediatly v. 8. that the hand offending should be cut off , that the scandalizer by retaining his two hands , be not cast into hell fire . hell fire or the damnation of hell is the chiefe and greatest woe due to the scandalizer . but besides it there 's a woe also of temporall death awarded sometimes to scandalizers . for this reason was balaam the sonne of peor slaine with the sword num. 31. 8. that god might be avenged of him for his practise in teaching balaak to lay a stumbling block before the children of israel . elies sons sinned greatly in their scandalous facts : for men abhorred the offering of the lord , 1. sam. 2. 17. the issue was , they were both slaine by the philistins in one day . likewise other temporall woes on their soules , bodies , names , estates , posterity , &c. are inflicted by god on scandalizers . thus was david filled with trouble of soule for his sin in the matter of vriah , by which he caused the enemies of the lord to blaspheame , so that hee was faine to beg hard for restitution of joy & comfort , psal. 51. 8. 12. and the incestuous corinthian was so plunged over head and eares in sorrow that hee was almost drown'd with it . 2. cor. 2. 7. hee was cast out of the church , delivered over to satan . david for the fore-named sin was haunted with griefes in his children almost to his dying day , and it stil lies as a blot upon his name . the priests that make others stumble at the law , and threatned with contemptiblenesse , malac. 2. 8. 9. no active scandall scapes scot-free , there 's none veniall , every one hath it's measure of woe ; yet not all alike . for some of these scandalls are more heinous then others , and therefore incurre a greater woe . as for instance , some scandalls consist in facts in their kind evill , and these are worse than other scandalls which arise onely from the abuse of our liberty , in things lawfull . the scandall of elies sonnes in respect of the foule nature of their facts was worse then than the scandall of the strong in faith by the eating of meats with offence , mentioned . rom. 14. 2. some scandalls are worse than other , ratione causae , in respect of the cause from whence they arise . as scandalls from malice , and subdolous intents are worse than those that arise from ignorance and imprudence ; balaams scandall by devising and counselling balak how to intrap the israelites was worse than peters advising of christ to desist from his purpose of going to hierusalem to suffer . 3. some scandalls are worse then others in regard of the eminency of the person offending ; because they bring a greater staine to the profession , and become a greater danger to men , apt to stumble : thus davids sinne in the matter of vriah the hittite was greater then the sinne of the adulteresse mentioned io. 8. the scandalous fact of a clergy-man worse then of the people , of a magistrate than a subject , of a noble person than one of the commons . vbi sublimior praerogativa ibi major culpa . saith salvian , where the dignity is higher , the fault is the greater . 4. in respect of the issue and event of the scandall , some scandals are worse than others , as when the event with a litle heed might have bin foreseen , when the issue is not only the alienation or grieving of another , but also apostasy of some , hardening of others , occasioning others to blaspheame the name of god , to inveigh against the truth , gospell , religion , &c. thus the incestuous corinthians fact was worse than the fact of those that eat with offence to their brethren things offered to the idols . 5. in respect of the number and quality of persons scandaliz'd , the scandals of some are worse then of others . for it is worse to scandalize many than few , weake christians than stronger &c. so that these and such like considerations vary much the degree of the sinne of scandalizing , and consequently of the woe due it . yet so that none , but hath it's woe allotted to it . in answer to the third question . the reasons of this woe awarded to scandalizers are taken 1. from the nature of the sinne . for all scandalizing though but by abuse of our liberty in things indifferent is against charity , as the apostle teacheth rom. 14. 15. for true charity should move us to serve , and helpe , and sustain one another , gal. 5. 13. not to harme deject and grieve one another . now the law of charity is a fundamentall law , the law of christ , gal. 6. 2. and therefore in this respect scandalizing is a sinne against our brother , and against christ , 1. cor. 8. 12. wherefore according to the rules of equity he that regards not to shew love to others , deserves to be deprived of favour and love himselfe ; there being no rule more equall than that of our saviour , mat. 7. 2. with what measure yee meet it shall be measured to you againe . but when the scandalizing is not by ignorance , but wittingly and willingly , then it is much more against charity , and therefore justly deserves a greater woe . as when men scandalize of set purpose either as the pharisees that under pretence of long prayers and fasting devoure widdows houses , by their shew of devotion gayned proselytes , and made them twofold more the children of hell than themselves . mat. 23. 14. 15. or as our saviour sayes of false prophets that put on sheeps cloathing , but inwardly are ravening wolves . mat. 7. 15. or foxes in the deserts . ezek. 13. 4. they shall receive the greater damnation , in that not only virtually , but formally , not only privatively , but also positively they sinne against charity . adde hereunto that if the scandalous fact be such an act as is in it's nature an enormous sinne , which though it were done never so secretly , yet it would highly provoke god : then it is to speake with the apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excessively sinfull , in that it is both a grievous transgression , and a grievous scandall , and consequently compound iniquity . in which respect the sin of hophni and phinehas in their violent profanations , & their outragious abusing of women even before the tabernacle of the congregation , was very great before the lord , for men abhorred the offering of the lord. 1. sam. 2. 17. and davids deed in defileing bathsheba , and murdering her husband was exceeding greivous , in that he gave occasion to the enemies of the lord to blaspheame . 2. sam. 12. 14. 2. from the effects of it . the immediate and principall effect of scandalls is the harme of our brothers soule , by wounding their conscience , as the apostle speaks 1. cor. 8. 12. and quantum ad scandalizantem , as much as pertaines to the scandalizer the destruction of him , for whom christ dyed , as the same apostle speaks . 1. cor. 8. 11. rom. 14. 15. i say not that every soule that is scandalized doth eventually perish , nor doe i meddle with the dispute concerning christs intention in dying for them that perish : but this i say that he that scandalizeth a soule , for which , for ought he knowes christ dyed , and for which hee is to conceive christ died , and thereby moves him to turne into the way of perdition , doeth for so much as concerns his action , cause his brother to perish for whom christ died , although hee neither in the event perish not , nor christ in his intention offered up himselfe as a sacrifice to his father to appease his wrath for him . for it is meerely ex accidenti by accident to the scandalizers action , that either his brother perished not , or christ died not for him . even as he that maliciously intending to wound iason , phaeraeus did by accident cure him of an apostem , his fortune was admirable , but his malice nothing lesse in his wound by that accident . surely every man ought to bee tender of his brothers soule that it perish not by his action . and if notwithstanding his scandalous fact yet hee perish not , this cōmends gods goodnesse , but lessens not his naughtinesse . every man ought to bee tender of the soule of his brother , as if he were certain christ died for him , when in appearance to him christ died for him , and hee that is not so , is injurious to christ , whether christ intended to dye for the person scandalized or no : even as he that does a thing lawfull , which his owne conscience judgeth unlawfull , sinnes damnably , as if the thing were in it selfe unlawfull rom. 14. 23. now doeth not he that cares not to destroy anothers soule deserve to have his owne soule lost ? should his soule bee regarded by god , that makes no account of his brothers ? if a cain or iudas betray or destroy anothers life , who is aggrieved that they loose theirs ? if a monstrous caligula be so minded that he hee care not though all mens heads were off so that his might stay on , who can except against god for letting vengeance loose upon him ? adde hereunto that besides the principall and immediate effect of scandals many other evills by breach of charity , contentions , schismes &c. follow upon them , which as they bring woe to the world , so doth the woe brought on others justly rebound on the head of him that casts it . for application of this truth . 1. that which hath been said manifests unto us both the sinfulnesse and the danger of those that heed not their wayes to avoyde scandalizing of others , that watch not over their words or actions least they cause others to stumble . it is not to bee denied but that there are some who through overfearfullnesse of giving scandall , doe omit things fit for them to doe , which ariseth through want of knowing in what cases scandall is to bee feared , in what not , out of imprudence in not discernning the difference of persons . this errour is the more pardonable in that it likely comes not out of an evil disposition , but out of a tender conscience , joyned with a weak understanding . nor likely doth it procure other hurt than the lessening of the esteem of the person scrupulous , & the exposing him to contempt and derision , in some , to pitty in others ; excepting when such scrupulosity causeth disobedience to the necessary commands of governours , or breeds superstition , or the like evils . yet this is an evill in that it is an errror , and somewhat intrencheth on gods prerogative , in making that to bee sin , which he hath not made sin : and therefore is to bee shunned , not to be cherished . but such likely are but few . the most of people mind and prosecute their pleasure , profit , credit , preferment , content , &c. but litle or nothing regard what scandall followes thereon , many are of that impetuous resolutiō that they will have their sports not unlawfull in themselves , though they will certainly occasion drunkennesse , quarrelling , blood-shed , idlenes , undoing of families , and such like evils . so that in a sort they resolve like unto that pope , who said that hee would have his dish of meat in spight of god , so these are bent to have their sports in spight of their brethren ; yea and of god too , that commands them not to offend their brethren . and as men are affected to their pleasure , so they are to their profits , preferments , credit , ends , yea their vaine customes . so violent is the streame of their wills , that they will have their course , although they not only overthrow many lives , and states , but also drowne many soules in perdition . too too many are of cains mind , who when he was demanded of god , where his brother was answered angerly gen. 4. 9. am i my brothers keeper ? they care not whether they sinke or swimme , their consciences be whole or wounded , they stumble or goe upright , they perish or be saved , would it could be truely said that there were no ministers of the gospell , no magistrates , no parents , no masters , that by their courses shew that they make light account of the stumbling of mens soules , so they may have their will ? surely there should bee ( if there were any sparke of true charity in men ) a zeale to the good of their brethrens soules , and accordingly of some to have compassion , putting a difference , and others to save with feare , pulling them out of the fire : hating even the garment spotted by the slesh , that it may not infect others . iude 22. 23. knowing that hee which converts a sinner from the errour of his way shall save a soule from death , and shall hide a multitude of sinnes . iames 5. 20. but alas : so great is the vitious selfe-love of men that for their owne pleasures , profit , preferment , vaine glory , and such like ends , they draw innumerable soules into hell with them , sometimes by perverting their faith , sometimes by corrupting their devotions , sometimes by vitiating their manners , and yet as if they were all popes no man must say unto them what doest thou ? to omit other instances of lesse account . to maintaine the great idoll of latter ages the papall monarchy . what grosse superstitions have been maintained , what practises have been devised , and used to the seducing of whole nations of people , holding them in blindnesse and superstition to their perdition , yea to the reproach of the religion of christ even by iewes , turks , and infidels ; it were infinite to relate . how carelesse many others are to scandalize milions of soules that they may attaine to , or maintain secular greatnesse , i forbeare to speak it being too manifest to the world . all which dispositions and practises , how damnable they be , oh that men would consider , that they may prevent the woe here denounced by our saviour , and take heed how they slight their brothers spirit , lest they draw downe eternall vengeance on themselves from the father of spirits , and by valuing at so low a rate their brothers soule , make the market cheap for their owne . wherefore in the second place we are to be admonished , that as we are to look to our feet that we stumble not our selves , so to take heed to our actions that they overthrow not others . the almighty hath forbidden in his law to curse the deafe , and to put a stumbling block before the blind . levit. 19. 14. it being an unworthy , and injurious thing to take advantage from weaknesse , to hurt those whom humanity , & reason should cause us to helpe . but it is a thousand times more injurious and cruell , to lay a stumbling block before mens soules , in as much as the danger of a soules falling is incomparably greater then the ruine of the body . surely he that hath any estimation of the preciousnes of a soule , any love to it , any compassion , any sense of the evill of a soules perdition , ought to be most tender of doing it any hurt , ready to doe it any good . wherefore it concernes us to be watchfull over our words and actions appearing to men , that they become not scandalls . we are to look heedily to our thoughts , that we be not found hypocrites before god , and to every action we doe that we may keep our peace with god : but for a farther reason we are to look to those that are in the view of the world , as it were on the stage . we are to be carefull of our privy thoughts , as knowing that god sees us ; and hates all uncleannesse , in the inward parts . but of our open actions we are to be carefull for a double reason , because god sees them , and men too ; so that we may not only grieve gods spirit , but also hurt mens soules , if they be not right . for as there be likely some who as ieremiah speaks of himselfe , ierem. 20. 20. will waite for our halting if in any thing we stumble , that they may reproach us : so there are others , whom we shall probably make to halt to their ruine , if we cast any stumbling block before them . besides we may safely conceive , that they are carelesse of their own soules , that are not carefull to prevent the scandall of other mens soules : and that in foveam incident , quam foderint , they shall by divine justice fall into the pit themselves , who have digged it for others . wherefore that we may not scandalize others , let us learne , 1. to feare god as we are commanded levit. 19. 14. thou shalt not put a stumbling block before the blind , but shalt feare thy god : i am the lord. for he that feares god will not put a stumbling block before his brother , sith he is sure thereby to incurre woe , and displeasure of god. scandalizing consists not with gods feare . 2. to love our brethren , with which scandalizing consists not . for how can he be said to love his brother , who spreads a net for his feet : especially when he insnares his soule ? and this is sure , that he which loves not his brother loves not god but walkes in darknesse . 1. iohn . 2. 10. 11. 3. to get uprightnesse of heart , that thou maist walk uprightly , and this will prevent both stumbling in thy selfe , and scandalizing of others . for he that is not right-hearted , though he may in some things for a time doe well , as iehu did , yet sooner or later he will stumble or fall . even as a lame horse while he is heated will goe well enough , but when he cooles will halt downe-right : even so an hypocrite though for a time he may goe on fairely in his way ; yet in the conclusion likely , when he hath attained his ends , he falls foulely . as iehu that seemed to be zealous for the lord , untill he had gotten the kingdome of israel , but in the end shewed his hypocrisy by serving ieroboams golden calves . now such a one will surely become a stumbling block and that a permanent one . wherefore as it is necessary for our appearing before god with boldnesse , that we get upright hearts , so likewise for our living unblameably , and inoffensively to our neighbours . 4 lastly to get wisdome and prudence to consider the dispositions of men , who are apt to be scandalized , and the due circumstances and consequences of our actions , that they may be none occasion offence . in all our dealings that are obvious to men we must shew our selves innocent as doves , wise as serpents , in malice children , in understanding men . cap. 3. of scandalizing in speciall by sinfull example . how grievous an evill active scandalizing is in the generall hath bin declared . but because things that are more confuse in the genus , appeare more distinct in the species , my purpose is to consider the severall brāches of active scandalizing , that we may the better discerne the sinne and danger of scandalizing . active scandalizing is two waies ; one , when a man in his actions , intending only to have his own will or lust , regards not the ruine of another by his action , & this may be called exemplary scandalizing , or scandall by example , and of this kind of scandall there are two sorts . the first is when the example is in a thing in its nature evill , and this may not unfitly be called scandall by sinfull example . the second is when the scandall is in a thing lawfull otherwise , as being in its nature indifferent , but by want of charity abused so , as that harme comes to another , and this may be called scandalizing , in the abuse of things indifferent . the other way of scandalizing is when an action is done for this particular intent , that other mens soules may be harmed , chiefly in drawing them to sinne . and this may be called scandalizing by devised practise : which likewise is of two sorts : one when by inticeing means , as by coūsells , perswasions , placing objects before men , and the like , men are overthrowne ; and this may be called , scandall by enticing practises . the other when by terrifying wayes men are scandalized , and this may be called , scandall by persecution . according to this distribution in this method i shall speake . 1. of scandalizing by evill example . 2. of scandalizing by abuse of our liberty in things indifferēt . 3. of scandalizing by enticing practises , 4. of scandalizing by persecution . that sinfull example begets scandall needs not proofe ; experience of all times proves it too abundantly . and that position of solomon is plaine , prov. 29. 6. in the transgression of an evill man there is a snare , or scandall . for these two words are equivalent , as was declared before . a snare whereby to insnare himselfe and to harme others . whereupon it is that solomon adviseth prov. 22. 25. that we should make no friendship with an angry man nor goe with a furious man , lest we learne his wayes , and get a snare to our soule . so that the evill example of angry and furious men becomes a snare or scandall to mens soules , who goe with them . wherefore we may safely apply the woe of my text to this scandalizing , and conclude . that misery belongs to those that scandalize others by sinfull example . the wages of sinne indefinitely is death rom. 6. 23. even that death which is opposite to eternall life to wit eternall death of body & soule in hell fire . which is much more due when it is not onely a sin but also a sinfull example , & a scandal by sinfull example . but besides this eternall woe , that temporal woe belongs to it also , the story of the misery of hophni and phinehas , of david & others for their scandalls by sinfull example doth plentifully shew . to explaine this point more fully we are to consider , 1. what actions of sinful exāple doe scandalize . 2. how they doe scandalize . 3. why a woe belongs to such . to give answer to the first quaere , i say . that in this sort of scandalizing , the action scandalizing is that which is of it selfe sinfull , that is such as is prohibited by god to be done . for this is the difference betweene this and the next sort of scandalizng , that this sort of scandalizing would bee sinfull in gods fight , though no man were offended by it , and therefore when it becomes a scandall it is a double sin , 1. as it is such a kind of act as is forbidden by god. 2. as it occasions the ruine of another , as davids murther had been a sin if never knowne , but scandalizng others , it became a double iniquity . the next sort of scādalizing is in an action not evill of it selfe , but by reason of scandall , so that were it no scandall it would bee no sin , as the sin of the strong in faith mentioned rom. 14. in eating indifferently any sort of meat had beene no sin , the thing being in it selfe indifferent , had not the weake in faith been thereby offended . 2. it is requisite that the action scandalizing bee knowne . for privy actions doe not scandalize . actions doe scandalize tanquam objectum à quo , as an outward motive , that provokes the mind ; now such provocation cannot be but by the knowledge of it ; i meane knowledge of the act , though perhaps the person scandalized know not the sinfulnesse of it , but rather the ignorance of the sinfulnesse of it , may be the cause that it doth insnare him . perhaps it may be asked whether the living may be scandalized by the actions of them that are dead ? i answere , yes doubtlesse , though they were dead many ages before . solomons sin in hearkning to his wives , and furthering their idolatry , became a scandall to the succeeding kings of iudah ; and ieroboams setting up the golden calves , was the scandall of the kings of israel that followed him in many generations . as the remembrance of the vertues of ancestours , may provoke posterity to doe worthily , and thereby their memory be blessed as it is , prov. 10. 7. so the remembrance of the cruelty , tyranny , and such like vices of ancestours doth oft times revive their sinnes in their children , & cause their names to rot , and to stinke above ground , when their bodies are low enough in the ground . as the valour of militiades at marathen stories report , provoked themistocles to doe great exploits , and the relation of achilles his prowesse inflamed the mind of alexander the great , so the memoriall of sylla taught caesar to oppresse his countrey . for which reason it concernes all that desire to doe good to those that come after them , to leave a good name behind thē , least the evill savour of their bad example infect the world in many generations . possibly it may be yet farther asked , whether sinfull omissions of things wee should doe , may become scandalls ? i answere , yes ; experience shewes that the remissenes of great schollers in duties of godlinesse , is often the cause of coldnesse & lukewarmenesse in religion in others that leane much on their example : the negligence of governours in frequenting gods service , causeth many times the subjects to think there 's no necessity of constancy and diligence therein . so that he that would not scandalize his brother , must not only be free from open sins of commission , but also from sinnes of omission . for answer to the second quaere i say , that scandalizing by evill example doth harme the minds of others unto their ruine many waies . 1. because it provokes men to the imitation of that particular sinne in which the scandall is , whereby their soules are harmed . thus s. peter by not communicating with the gentiles , drew barnabas in like manner to iudaïze with him . gal. 2. 13. the example of an eminent person is never single , if such a one doe evill he carries with him others , as the stream doth that which floats upon it . iter efficax per exempla , saith seneca , the most prevalent way of drawing men is by examples , by which men are guided more than by lawes or reasons . in evill things examples are most forcible , sith they agree with our naturall lusts : men need not to be urged to them , they learne them of thēselves at the first sight , ut vident , pereunt . 2. the sinfull example of men becomes a scandall to others , it that it hardens them in the sins they have committed . for the deceitfulnesse of sin , so infatuats mens hearts as that they are ready to imagine the sinne of another man to be a good excuse or plea for their owne . as it is said by the prophet ezek . 16. 51. that iudah had by her abominations justified samaria in all her sinnes . not as if the sinne of one man could be intruth a sufficient plea to acquit another that commits the same sinne . but it is so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the opinion of men , who doe alleage nothing more commōly for defence of their facts , and consequently for hardning them in their evills , then this that others have their faults , all are sinners : good men have bin overtaken with the same sins , eminent men in profession of religion have done as themselves , and therefore they hope they have done no great hurt , there 's no such cause of others reproving them , or that their own consciences should be much troubled . 3. there is another way of scandalizing which comes by evil practises , in that it makes men to stumble and fall one upon another , by jarres , variance fightings . what was it which set the benjamites , and the other tribes in such a combustion , but the horrible sin committed on the levites concubine . iudg. 21. 12. the treacherous murder of the sechemites by simeon & levi made iacob to stink among the inhabitants of the land , aud to combine against him . gen. 34. 30. so true is that of s. iames that warres and fightings come from mens lusts that warre in their members , and set men one against another iames 4. 1. 4. besides sinfull examples create griefe to the good , and thereby scandalize them . to this purpose speaks david psal. 119. 158. i beheld the transgressors , and was grieved , because they kept not thy word . and s. paul feared that when he came to the corinthians god would humble him , and that he should bewaile the uncleannesse wherein they had sinned . 2. cor. 12. 21. righteous lot , dwelling among the sodomites , in seeing and hearing vexed his righteous soule from day to day with their unlawfull deeds . 2. pet. 2. 8. as by stumbling sometimes there 's fraction of a member , alwaies anguish , so by scandals sometimes there 's perverting of men from the right way , alwaies dolor and paine even in the best and soundest . 5. adde here unto that sinfull examples doe most grievously scandalize , in that they cause men ill affected to blaspheme god , to reproach his waies , religion , service . through the sins of the iewes the name of god was blasphemed among the gentiles . rom. 2. 24. david by his foule crime in the matter of bathsheba , had given occasion to the enimies of the lord to blaspheme . 2. sam. 12. 14. it is a frequent thing for evill men to set their tongues against heaven , against god , his word , true religion , as if they were none of them good , when any that seemed to follow thē fall into grosse transgressions . wherein however they foolishly impute that to god , which he condemnes and punisheth , and charge religion & godlinesse with that which is the fruit of mens corrupt lusts , contrary to godlinesse : yet it serves satan as an engine to stirre up mens enmity against god & his waies , and an occasion for evill men to vent their venemous hatred of gods word , his people and religion . salvian at large relates how frequent in his daies , such speeches as these were in the mouths of pagans , when they beheld the evill lives of christians ; christians would surely doe holy things if christ had taught them holinesse , look into the lives of christians and you may know what is christs doctrine . in like manner by reason of the lewdnesse of gnosticks , nicolaitanes and such like damnable teachers . christian religion was much reproached by the heathen , and as s. peter foretold 2. pet. 2. 2. the way of truth blaspheamed . and so it is still the vitiousnesse of a protestant in his life opēs the mouth of a papist , to diffame the reformed religion , and the falling of any that seemed to be zealous of gods word , causeth the impure mouthes of licentious persons , to speak evill of the truth which is according to godlinesse . 6. lastly the sinfull examples of men that have the name of gods people doe scandalize , in making men to loath and to be averse from gods-service , and the way of his feare . the sinne of hophni and phinehas caused men to abhorre the offerings of the lord. 1. sam. 2. 17. 24. the cruelty and coveteousnesse of the spaniards in the west indies , caused the miserable americanes to abhorre christian religion . as a holy life in the professors is a great attractive , & inducement to draw mens hearts to the love of it ; so an ungodly and unrighteous conversation is a certaine impediment and disswasive from it . partly because as seneca saith plus oculis quam auribus credunt , men are guided by their eyes more then their eares , partly because good religion and vertue of men that doe evill things is taken to be , either non-ens or nullius pretii , either nothing or of no worth , even as a pearle or gold covered with dirt is passed by as if it were not , or of no value . for the third quaere . the reason why such woe as hath been said belongs to this scandalizing by sinfull example is . 1 because in every scandall by sinfull example there is a double iniquity , one in that it is against the precept of cleaveing onely to that which is good . rom. 12. 9. an other in that it is against the precept of good example , in which wee are enjoyned that our light should so shine before men , that they may see our good workes and glorify our father which is in heaven mat. 5. vers . 16. 2. because it produceth two great evills , one in that thereby the name of god is dishonoured , & so is against the love that is due to god , the other in that it becomes the ruine of his brother , and so is against the love that is due to him . yet for as much as all sinfull example is not alike grievous , but some sinfull examples crosse the precept of love to god more , some lesse , some dishonour god more , some lesse , nor alike scandall , some being more against the love we owe to men , some lesse , some harming them more , some lesse ; therefore the same degree of misery is not awarded to all scandalizers by sinfull example . there are some that by a continued evill practise doe scandalize others , who are accustomed to doe evill , as if it were their occupation , others that scandalize by a foule sinne , but into which they were brought by infirmity , as noah when he was overtaken with drūkennesse . whose woe is doubtlesse lesse then the formers . some there be that scandalize by totall and finall apostasy ; others by a grievous fall , but so as they recover by repentance , as s. peter , and their woe is lesse . some break out into sinfull example after warning given them to take heed of it : others because they wanted a monitour to warne them , and their woe is lesse . some there be , whose scandalls by reason of their eminency of place , gifts , or profession are more notorious , and more heinous ; others whose evill exāple reacheth not farre , and their woe is lesse . some that overthrow many by their evill example , some but few , & their woe is lesse . some that overthrow by their evill example their own children , their own naturall brethren , their own flocks of whom they ought to be most tender ; others overthrow strangers only , and their woe is lesse . thus by variety of circumstāces the scandalls of some may bee worse then others , and their woe greater ; however there be a woe allotted to every one that scādalizeth by sinfull example . for application of this truth . 1. hence men are to bee advertised , what reason there is , they should bewaile , & mourn for such scandalls as they have caused by sinfull example . the greatnesse of the sinne , and the greatnesse of the danger , should both cause this humiliation . if s. paul saw cause to mourne , & to be humbled for the uncleannesse , fornication , and lasciviousnesse of the corinthians ; how much more cause had the corinthians to mourne for themselves ! every one that tenders gods honour , & his own peace , is to shew his hatred of sinne by mourning for the abominations he sees acted by others : such are marked and observed by god , ezek. 9. 4. greater cause there is that the actors themselves should mourn who have harmed others , and destroyed themselves suo gladio , by their own sword . t is true there are no small number of men , that make a sport of sinne , that rejoyce to doe evill , and that they cause some to fall . it were fitter for them to learne s. iames his lesson ch. 5. 1. to weep and howle for their miseries that shall come upon them : for as all sinnes are mischievous , so doubtlesse scandalls by evill example , will be very mischievous to the layers of them . you then that by your evill example , have made others dissolute , debaucht , quarrelsome , brawlers , fighters , murderers , lascivious , prodigall gamesters , drunkards , lyers , common prophaners of gods holy name and time , deriders of gods word , holy services , & servants , idle , undutifull to superiors , froward , factious , cōtentious , deceitfull , injurious , superstitious &c. oh goe & bewaile these sins as a double evill dishonouring god , & destroying men , overthrowing them , and bringing woe on your selves , and therefore requiring double & treble mourning for such mischiefes . 2 it concernes likewise all persons for the same reasons , to take heed of giving evill example , to the scandall of others , specially of those that should be neare and deare to them . it much imports every christian for the comfort of his owne soule , the glory of god , the good of others , to have his conversation honest among men , that they which speak against him as an evill doer , may by his good works which they shall behold , glorify god in the day of their visitation . 1. pet. 2. 12. it is exacted even of women the weaker sexe , that their conversation should be such in their subjectiō to their husbands , that their lives should have the effect of a sermon to win others to godlines 1. pet. 3. 1. 2. the reaping of such fruite by well doeing should be a great motive to make christians abundant in good works , much more should the certainty of eternall life , assured to those that patiently continue in well doing . rom. 2. 7. provoke them to love , and to good works . however humane commiseration should move us to take heed of destroying our brethren by our evill life . should it not bee a griefe to thee to destroy him whō thou art bound to help ? can a man take delight to damne his child , his friend to enjoy his lust ? should it not be a joy to a man to lead others towards heaven , to keep them from hell ? oh what a blessed condition would it be to every man , that of him it may be said as the apostle of the corinthians , 2. cor. 9. 2. that his zeale had provoked very many , his life had been a light to guide others into the way of peace ! 3 ▪ and as it concernes all men to take heed of scandalizing others by evill example , so likewise to take heed of being scandalized by such example . it is their sin that scandalize ; it may be also their ruine that are provoked by them . they shall receive more punishment that lead into evill : they also shall have misery that follow , marke our saviours words mat. 15. 14. if the blind lead the blind , both fall into the ditch . when we see evill examples , it were wisedome to conceive , that these are but for triall , as it is said of false prophets , deut. 13. 3. the lord proveth us to know whether we love the lord our god with all our heart , and with all our soule . though singularity be counted a reproach , yet undoubtedly it is a greater honour , and a surer happinesse rather to be singular with noah , then to bee corrupt with a world of ungodly persons , to swimme against the streame towards the shore , then to be carried downe the current into perdition , to contend with the wicked for heaven , then to goe downe quietly to hell . for this purpose learn we , 1. not to glory in any mans holinesse or learning , as if they were absolute , for if such fall thou wilt stumble too . it is an heavenly counsell of the apostle . 1. cor. 3. 21. that no man glory in men . remember so to follow other mens example as they follow christ to stick to their judgement , as they stick to his word . blinde obedience to men is a certaine cause of stumbling . conceive we the best may fall , and then the falling of some will not move us to reproach all , their lapse will not be our ruine . 2 endeavour to be rooted in knowledge , to be of a sound judgement , that thou maist not need to leane on others judgement , or to make their example thy rule : weaknesse makes men easily to stumble , strong walls stand though the butteresse fall : a strong man can goe though his staffe breake , a weake one falls presently , so a man weake in knowledge that leanes on anothers judgement or example if he erre , erres ▪ with him , if he falls , falls with him . 3. avoyde the company of evill men as much as thou maist . make no friendship with an angry man , and with a furious man thou shalt not goe , lest thou learne his wayes , and get a snare to thy soule . prov. 22. 24. 25. evill company wil either infect or weary a man , one way or another scandalize him 4. favour , not any particular sin , such a one as favours a sin is like tinder , the least sparke sets it on fire : he that loves sin will make any example , any shadow of reason a scandall to himselfe . an upright heart when hee sees others fall , becomes more jealous of himselfe . a corrupt heart is secretly glad at other mens sins , as if they did patronize his owne . cap. 4. of scandalizing in speciall by abuse of liberty in things lawfull . the next way of scandalizing is by abuse of our liberty in things lawfull concerning which we affirme , that a woe belongs to them that scandalize others by abuse of their liberty in things lawfull against charity . it is frequently forbidden by the apostle , and therefore undoubtedly a woe appertaines to the doing of it . rom. 14. 13. the apostles precept is ▪ let us not judge one another any more : but judge this rather that no man put a stumbling block or an occasion to fall in his brothers way : which precept though it bee delivered in termes appliable to scandall in generall , yet the series of the apostles discourse shewes it was specially intended to admonish them , that they lay not a stumbling block in their brothers way in their use of meats and dayes , things indifferent , which is more plainly expressed . 1. cor. 8. 9. take heed least by any means this liberty [ about meates ] of yours , become a stumbling block to them that are weake . and gal. 5. 13. brethren yee have beene called unto liberty , onely use not your liberty for an occasion to the flesh . but by love serve one another . and there are many reasons of this precept , expressed in those scriptures . as , 1. it is a corruption of our good , when it becomes anothers harme . our good will be as no good to us , when it is thus perverted . plus aloes quam mellis habet . as wine mixed with gall and worme wood ; so is the use of a christians liberty in things lawfull tending to the ruine of his brother . wherefore the apostle warnes us that our good be not thereby evill spoken of . rom. 14. 16. all things indeed are pure , but it is evill to him that eateth with offence . v. 20. 2. it is a depraving of our knowledge of our liberty . our knowledge of our liberty should serve us to direct our selves in our way : but not be made an ignis fatuus to leade others out of the way . but rather as a mercury , or hand to direct them in it , as a candle to enlighten us how to remove stones and stumbling blocks out of the way of gods people , that the weake be not cast downe by them . we know saith the apostle , 1. cor. 8. 1. that we all have knowledge , yet we are to take heed that through our knowledge our weake brother perish not for whom christ died . v. 11. 3. it is an unreasonable , and unequall thing , and so against justice , that the priviledge of one should be the undoing of another , that the benefit of one should become the detriment of another , that one christians liberty should be enjoyed so as to harme others . our liberty is not res tanti , a thing of that value , that it should at all times bee used even to the ruine of our brother . the pleasing of our own wills should not bee so accounted of , as to have them , what ever mischief ensue to our brother . 't is true if the use of our liberty did make us accepted with god , then it were equall wee should please him , though we displease all men . but the kingdome of god is not meat and drink : but righteousnesse and peace and joy in the holy ghost . rom. 14. 17. meat commendeth us not to god : for neither if we eat are we the better , neither if we eat not are we the worse . 1. cor. 8. 8. and the like may bee said of other indifferent things , wherefore the good of enjoying our liberty is not such as may countervaile the evill of scandalizing our brother . iustice in the embleme waighes with even skales : so should we in the use of our liberty , not account our liberty so waighty , as that our brothers good be accounted light . 4. to abuse our liberty to the scandalizing of another , is against the charity wee owe to him . if thy brother bee grieved with thy meat : now walkest thou not charitably , saith the apostle rom. 14. 15. the property of true charity is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. cor. 13. 4. to be kind and beneficiall to others , not to bee hurtfull , and unkind : it seekes not her owne . v. 5. when it may wrong another . he then that shall be so settled on this resolution , as that hee will not abate an inch of his conveniency for the preventing of a mischiefe , or at least a vexation to his brother shewes that he loves himselfe much , his brother litle or nothing at all . 5. and as this offensive use of our liberty discovers want of charity , so it doth also want of mercy . for it is a kind of spirituall slaying or wounding of our brother . the apostle 1. cor. 8. 11. 12. saith that by such offences the scandalizers doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beate and wound the weak conscience of their brother , as a man that doth kill another with a destructive weapon , and that consequently the offended person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perisheth , that is quantum per ipsum stat , as much as pertaines to him . and to the like purpose disswading from using our liberty in meates with offence hee forbids it in this phrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. 14. 15. destroy not him with thy meat , and againe , v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for meat destroy not , or dissolve not the work of god , that is the soule of thy brother . as if scandalizing were a destroying or murther , such as a soule is capable of . for what is the murther of the soule but grieving it , perverting it , causing it to sin , to feele gods anger ? this is that which the scripture calleth death , as being indeed the onely death of an immortall spirit , so that to cause this by using of our liberty is against the mercy wee are to shew to our brothers soule , which is also aggravated in that it is a destroying of gods worke , that is , the soule , which is divinae particula aurae , that particle as it were of gods breath . gen. 2. 7. that image of the invisible god , farre surpassing in worth the whole masse of corporeall beings , and therefore the destruction of it much exceeding the destruction of the body . 6. adde hereunto , that this scandalizing must needes hinder the peace , the sweet peace that should bee betweene christians that are members of the same body . for whereas they should follow after the things that make for peace ▪ rom. 14. 19. this course is opposite thereto . peace is to be followed by yielding somewhat to other mens desires , by being indulgent to their weakenesse , by relaxation of that rigour we may stand upon . but in this way of scandalizing another by the use of our liberty there 's no yielding to the desires of others , no indulgence to their weaknesse , no remission of rigour , yea besides it causeth a jealousy in the offended person of his enmity towards him , who would doe that which hee is so much offended with . which apprehension will assuredly cause him to look obliquo oculo , awry on him , that offends , and instead of imbracing him , flye off farther from him . 7. and indeed whether there bee enmity or evill will or no in the scandalizer , surely there is some pride , and contempt of his brother in this sin . for the apostle when hee speakes of the fountaine of this evill , derives it from the swelling of knowledge , that his knowledge puffeth him up . 1. cor. 8. 1. and againe when he forbids the cause of scandalizing in the use of things indifferent hee chargeth thus ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . let him not despise or set at nought his brother . intimating that if he were not puffed up , with his knowledge , nor set at nought his brother , but esteemed him as hee should , hee would prize him above his owne conveniences , and remit his use of them for his sake . now pride whereby a man despiseth another as it is a great evill in it selfe , so is it the greater in that by it commeth contention . prov. 13. 10. 8. furthermore the obligation of christians bindes them to the utmost of their power to further the kingdome of god in men ; his glory , and their salvation . the mercy we have our selves received should move us to endeavour to make others partakers of the same , we being called should call others , as philip having found the messiah invites nathaniel to come to him iohn 1. 45. peter being converted was bound to strengthen his brethren . luke . 22. 32. wherefore for such a one not onely not to strengthen , but even for unnecessary things , in which the kingdome of god consists not , to weaken them is very contrary to to the heavenly calling wherewith we are called ▪ to the unspeakable grace we have received : doubtlesse the apostles rule is most equall for such , that whether they eat or drink , or whatsoever they doe , they doe all to the glory of god , giving none offence neither to the iewes , nor the gentiles , nor to the church of god ; but as he himselfe did , who pleased all men in all things , not seeking his owne profit , but the profit of many that they may be saved . 1. cor. 10. 3. 32. 33. 9. vnto which the example of our lord christ should yet more forcibly urge us , as the same apostle presseth it . rom. 15. 1. 2. 3. we that are strong ought to beare with the infirmities of the weak , and not to please our selves . let every one of us please his neighbour for his good to edification . for even christ pleased not himselfe , but as it is written , the reproaches of them , that reproached thee , fell on me . how much doe they degenerate from christs example , whom they ought to follow , who are unwilling to suspend the use of their liberty for their pleasure , whereas the lord christ laid aside his glory , emptied himselfe , and became of no reputation for their sake . 10. finally what is scandalizing our brethren for our liberties sake , but a forgetting what love christ vouchsafed them and us in that hee dyed for them and us ? christ dyed for them that hee might save them , wee let them perish for our pleasure . such practise is doubtlesse not onely a sin against the brethren , but against christ much more . 1. cor. 8. 12. all these reasons put together declare how great a sin this kind of scandal is , and therefore , how justly a woe belongs to it . and so much the greater a woe is awarded to such scandalizers as it is committed with , and so much the greater pride , wilfulnes , or wantones : when it is done data opera , of set purpose , or with evident foresight of the grievance & harme ensuing thereby to their brother . for these things make it the more voluntary , and therefore the more sinfull . but then it is a very hard and knotty point in many cases to know when a christian doeth thus abuse his liberty in things indifferent , when not : it being a hard thing to understand , when men are weak , when wilfull : a hard thing to determin what to doe when the harme of another by our use of our liberty is only suspected or feared it may be , but on the other side probably may not be : what is to be done when it is likely that there may be scandall either way in using or not using our liberty ; what regard is to be had to our brethren in case the magistrate interposeth his authority . from these and sundry more such difficulties arise many doubts to the disquiet of tender consciences , and sinfull presumptions in some , superstitious feares in others , which beget no small evill , which points neverthelesse i finde handled ex professo by few : onely incidentally to other arguments here and there writers cleare some of the doubts belonging to this argument : wherefore i have conceived it may be of good use to endeavour the clearing of such difficulties incident to this argument as i have either by reading , meditation or conference met with , not discouraged by the conscience of mine owne insufficience , but trusting in gods assistance , & with all assureing my selfe that among readers there will bee some , that conceive esse aliquid prodire tenus . and that the order i use may appeare , 1. i shall briefly say somewhat of things lawful and indifferent , and our liberty in their use . 2. of the waies whereby a christians conscience may be restrained from using this liberty . 3. because the fourteenth chapter of the epistle of s. paul to the romans , and the eighth , ninth , and tenth , of the first epistle to the corinthians , are the seat of this argument , i shall deliver as rightly as i can a summe or the apostles resolutions concerning this point in those chapters . 4. out of these things premised , and such other passages of holy scripture and reasons as i finde pertinent thereto , i shall endeavour to resolve sundry questions or cases of this matter needfull to bee cleared : yet not magisterially obtruding these resolutions on others , but submitting them to examination , as remembring that the spirits of the prophets are subject to the prophets . 1. cor. 14. 32. in answering the first of these points , wee are to take notice that there are some things lawful , which are in themselves duties , and commanded by god to be done , which yet are to bee omitted at sometimes , for the avoyding of scandall . as for instance , reproving of our neighbour is a duty enjoyned by god , yet to bee omitted at some times , when the person to be reproved would bee likely rather hardened , then amended by reproofe . in like manner may it bee said also of excommunication , when there is danger of schisme ; of punishing malefactors , when the issue would bee the overthrow of the common wealth . pro vitando scandalo cessat rigor dissiplinae , is an old rule and a good one , to avoyde scandall the rigour of discipline ceaseth . this truth is grounded ▪ 1. on that rule , which is among divines received , that praecepta negativa obligant semper , & ad semper , they alwaies binde and to alwaies , that is , what is forbidden by god may at no time bee done : no man may sinne to avoyde scandall ; their damnation is just , saith the apostle , rom. 3. 8. that say , let us doe evill that good may come . but on the other side affirmative precepts obligant semper , sed non ad semper , they alwayes bind , but not to alwaies , that is though they stand in force alwaies , yet not so as to tye us to doe the things required at all times . as for instance though gods command alwaies bindes a christian to pray , to give almes &c. yet not to doe these alwaies : but when the glory of god , and the good of our brethren require it . the knowledge of which time is partly to bee taken from rules and examples in holy scripture , partly from godly prudence and reason , which every man should have as a light to guide him in discerning the circumstances , which make such actions necessary . 2. on this consideration , that those actions of reproofe , punishing vice , and the like to them are commanded principally to this end , that they may doe good to men for the curing of their evills , the furthering of vertue in them . wherefore when prudence shewes that such actions would bee either fruitles in respect of rheir end , or contrariwise harmfull , they are to bee forborne : in this case there is libertas non faciendi , a liberty not to doe them , or rather hee ought not to doe them . concerning this sort of things lawfull , wherein our liberty is to bee restrained to avoyde scandall , there needs not much more to be said , but that when according to true prudence they appeare to bee necessary for gods glory , our owne salvation , or our brethrens good , then they are to bee done without regard of scandall consequent ; if to the contrary to bee omitted . few scruples there are in men about these things , and such as bee , may find some satisfaction from the resolutions of the cases concerning things indifferent . the second sort of things in which we may abuse our liberty to the scandall of our brethren are things indifferēt . now by things indifferent i understand not according to the vulgar acception of actions indifferent , such actions as are neither much praise worthy , nor much to be reproved ; because there is no speciall matter of goodnesse or hurt in them ; as for a man to eat when he is hungry , to drinke when he is thirsty , to keepe due houres for meales , or on the contrary to omit these : which though they may bee in common acception called indifferent , yet according to exact speaking they are not indifferent , but either right or sinfull as they are clothed with circumstances . but by things indifferent i mean such actions as in their nature , in se , of themselvs , are neither right nor sinfull , neither commanded nor forbidden , as to eat or not to eat such meats , to eat sweet meats or sowre , to goe or not to goe on foot , to goe on foot or to ride , to weare such cloathes or not to wear them , to wear linnen or woollen , to expresse our mind by word of mouth or writing , to write on paper or parchment , to speake in latin or english. in which , and a thousand such like , a christian hath both the liberty which is called libertas contradictionis , liberty in contradictories , to doe or not to doe , as to eat egges , or not to eat them , to weare a cloake , or not to weare one ; and also the liberty which is called libertas contrarietatis , liberty in contraries , as in eating sweet or bitter food , ; in wearing white or black in which there is a greater liberty than there is about duties . for though wee are not bound to doe all duties at all times , yet wee may not at any time doe the contrary : as , though wee are not at all times bound to reprove , yet at no time to flatter . but in things indifferent there is libertas ad utrumlibet , liberty in either of which we like , to doe this or not to doe it , to doe this , or the contrary to it . that there are actions of men that are in se , of themselves abstracted from particularizing circumstances in their nature indifferent as hath bin said , i take it as a certaine truth , grounded on the speech of the apostle . 1. cor. 8. 8. neither if wee eat are wee the better , neither if we eat not are we the worse ; like unto which are those rom. 14. 5. 6. 14. 20. and on plaine reason . for the contrary assertion must needes suppose that gods lawes doe command or forbid every action in speciall , which is not so , as may appeare by induction , in the particulars before mentioned , and thousands of the like ; i have read of some that have gone about to maintaine , that there is nothing indifferent : but this opinion either hath beene retracted by the author , or conceived so absurd that it hath had either none or very few followers . in the manner that i have declared i take it as certain , that there are indifferent things . it is granted that all humane actions in individuo , in the particular or singular , that flowe from deliberate reason are either morally good , or evill , as agreeing to , or disgreeing from gods law . i said signantèr to bee marked , that flow from deliberate reason , to exclude such particular actions of men as being naturall actions from naturall instinct , or force of imagination , are not of morall consideration ; such as are the handling of the beard , rubbing the nose , shaking the legge when a man thinks not of them , talking or walking in sleepe . these as not comming from reason , nor having any end are accounted not as rationall actions , but as animal only , though they be done by men , and therfore neither good nor bad . but for all singular actions which are not of morall consideration , that come under a law , being clothed with circumstances specificating and singularizing them , as they come from reason , as aquin. 2a. 2ae . q. 18. art . 9. or as paraeus in rom. 14. dub . 10. ratione principij ▪ hoc est ratione electionis & intentionis quâ fiunt , in regard of their principle , that is the election and intention by which they are done , are either good or bad , agreeing or disagreeing from gods law . thus every act of eating , or wearing apparrell , or going a journey with this or that intent , in this or that manner , is either good or bad , right or sinfull . but then it is as certaine that many actions of men in the generall , or in specie , in the kind of them considered without restraint of particularizing circumstances afore they are in actu exercito , that is , actually done are indifferent , as i have declared . and it is further to bee observed , that in these indifferent or middle things , as they are called , the christian church hath greater liberty then the iewish synagogue . for many things were not indifferent to them , which are indifferent to us : it was not indifferent to them to eat swines flesh or not , to weare a garment of linsey-woolsey or not , with many more . but it is to us indifferent to eate swines flesh or not , to wear a garment of linsey-woolsey or not . the ordinances whereby the iews were restrained in their liberty , were a yoake which they were not able to beare . acts. 15. 10. but it is removed from our necks by christs death , who hath abolished the law of commandements contained in ordinances ephes. 2. 15. and in this liberty wee are commanded to stand fast that wee bee not intangled again with the yoak of bondage . gal. 5. 1. a liberty then we have in things indifferent , & to renege and deny , it is to put on our neckes that yoake that christ hath freed us from . neverthelesse though god hath not made these indifferent things intrinsecally , or in their own nature good or evill , yet extrinsecally they may be made good or evill : and that sundry wayes . 1. by the command or prohibiting of the magistrate . for though the magistrates authority cannot make , ( for examples sake ) the eating of flesh , or the wearing of a weapon unlawfull to me , as a thing prohibited by god , and thereby intrinsecally evill : yet if hee forbid them , who is the lawfull governour , and hath power to make lawes , or ordinances , it is sin against god to doe these things : because he contemnes the law of the magistrate , against the common good , which is the ground of it , and the authority , concerning which god hath commanded . rom. 13. 1. let every soule be subject to the higher powers : for there is no power but of god : the powers that be , are ordained of god. whosoever therfore resisteth the power resisteth the ordināce of god : & they that resist shall receive to themselves damnatiō . the same is to be conceived of the commands of ecclesiasticall governors according to their authority , of naturall parents , of tutors , teachers & masters according to the flesh , to the which god hath commanded us to be subject . ephes. 6. and elsewhere . whence it was that the rechabites would drinke no wine because of ionadab the sonne of rechab his command not to drinke wine . ierem. 35. 6. for though by such mandates they cannot take away our originall liberty , yet they can restraine the use : the liberty we have in things indifferent being the proper matter for the magistrate or governour to shew his authority of making lawes in . 2. by a vow whereby a man bindes himselfe to doe or not to doe , to use or not to use his liberty in such or such an indifferent thing . for by vowes and promissory oathes , a man may make that necessary or sinfull to himselfe , which neither is intrinsecally good nor evil , necessary nor sinful nor would be to him such , but for the vow he made : because god hath enjoyned deuter. 23. 21. when thou shalt vow a vow unto the lord thy god : thou shalt not slack to pay it , for the lord thy god wil surely require it of thee , & it would be sinne in thee . but if thou shalt forbeare to vow , it shall be no sinne in thee . and psal. 15. 4. it is made a requisite condition of him that shall dwell in gods tabernacle , that though hee sweare to his owne hurt , he change not . 3. likewise a man may by his owne opiniō make that extrinsecally evill which is not so intrinsecally . for though a mans opinion cannot make that to bee duty which is not so : yet it may make that to be sin which otherwise would not bee so , according to the apostles resolution . rom. 14. 14. to him that esteemeth any thing to be uncleane , to him it is uncleane . ver . 23. and hee that doubteth is damned if he eat : because he eateth not of faith : for whatsoever is not of faith is sinne . 4. the good or evill of our neighbour binds us to use or not to use our liberty , as it may further their good , or be a scandall to them . for though wee are called to liberty , yet wee may not use our liberty as an occasion to the flesh , but by love serve one another . gal. 5. 13. now it is to be observed that which is intrinsecally good by vertue of gods command , is intrinsecally good to all , to whom that command is given ( who are the whole world ) and that which is intrinsecally evil , is evil to all to whom gods commandement forbids it , ( who are the whole world ) and therefore it is sin to any to doe that which hee forbids , as to lye , blaspheam &c. but that which is extrinsecally good , is not good to all , but only to those to whom the obligation reacheth , and for the time it lasteth ; nor that which is extrinsecally evill as being contrary to the governours commandement or to the restrained parties vow , or the verdict of his owne conscience , or being scandalous and hurtfull to his neighbour , is extrinsecally evill to all , but only those who are under that government , that vow , that opinion , to whom it happens that their use of their liberty may become the harme of their neighbour . that which is evil for a subject of the king of england to doe , may not bee evill to the subject of the king of spaine , who hath made no such law as the king of england : and that vow that binds him that made it , bindes not another which hath made no such vow ; and that opinion which one man hath , and that harme of our brother which restraines one man from the use of his liberty , restraines not another , whose action would cause no such harme : in whose mind is no such opinion . having premised these things i am next to enquire into the apostles resolutions delivered , rom. 14. 1. cor. 8. 9. 10. chapters concerning the forbearing of the use of our liberty in case of scandall , which was then in agitation , and determined by the apostle in those chapters . which that wee may the better understand , we are to take notice , that , as appeares by s. lukes history of the acts of the apostles , and likewise by other histories of iosephus , suetonius , tacitus , and others , the nation of the iewes was , in those dayes wherein s. paul wrote his epistle to the romans , dispersed over many countries of the world , in asia , aegypt , greece , italy : and particularly that many of that nation dwelt in rome . in which citty at that time , the great city , which had dominion over a great part of the earth , the iewes retained the religion and rites of their nation prescribed by moses , and were for their sabbaths , circumcision , abstaining from swines flesh , and such like rites derided by the satyrists of those times famous at rome , horace , iuvenall , persius and the rest . now of these iewes at rome it pleased god to convert some to the christian faith , as well as some of the gentiles . wee are likewise to remember that while the ceremoniall law of moses was in force , the iewes conceived themselves as strictly bounde to the observances of meates and dayes , and other ordinances of moses , as of the decalogue , unlesse in such cases as wherein the observing of them was against a morall duty . for then that of the prophet took place , i will have mercy and not sacrifice , as our saviour determines mat. 12. 7. whereupon the godly iewes made conscience of obedience to the ceremoniall lawes , as to other morall precepts . when in a vision all manner of foure footed beasts of the earth , & wild beasts , and creeping things and foules of the aire were presented to peter to kill and eate , he replyed , not so lord , for i have never eatē any thing that is common or unclean acts. 10. 14. hence they thought thēselves bound rather to suffer any torment , than to eat so much as a bit of swines flesh , as appears in the example of eleazar , and the mother and her seaven sons , in the historie of the maccabees . 2. maccab. ch . 6. & 7. wherefore when the gospell began to bee preached , and the ceremonies of moses his law to bee disclaimed , and neglected , much contention arose betweene the christians that were of the circumcision , and those of the gentiles , concerning the necessity of observing moses law : in so much that it was thought necessary to call a counsell of the apostles and elders at hierusalem to decide this difference . acts. 15. so that although by christs death the necessity of observing them was taken away : and the gospell being promulgated , their observation became dangerous , as we read gal. 5. yet such esteem had the ceremonies of the law gotten , partly by their originall institution , and partly tractu temporis , by a long tract of time in which they had stood in force , that many christians not sufficiently instructed in their liberty feared to neglect or break them after their initiation into christianity : as on the other side those that were well instructed in their liberty did neglect them securely , they made no scruple of eating meates , of neglecting new moones , and the like festivalls . and thus was it among the romans when s. paul wrot this epistle to them . there were some that would not eat meats prohibited by moses law , but rather eat hearbes ; nor would they omit the observation of dayes , as not knowing their liberty therein , so that if it happened they did eat such meats , or neglect such dayes it was with doubting and regrete of conscience . these the apostle calleth weake brethren , weake in the faith . others there were among the romans , who made no question of eating any sort of meats , nor regarded dayes as knowing they had lawfull liberty therein . and these are called strong in the faith by the apostle : now if this diversity had been onely in practise , or opinion , it had been somewhat tollerable . but the difference in opinion , and deformity in practise bred among them ( as usually it doth ) discord and division . for whereas christian charity and holy wisdome should have prevented all quarrell between them , all harming each other , contrariwise it so fell out that the strong despised the weak as more scrupulous then needed , and the weak with an aggrieved mind judged the strong as licentious , and unholy ; and whereas sometimes the weake by the example of the strong might bee induced to doe that which , though lawfull , they doubted whether it were so or not , their consciences were thereby wounded . to ease the christians of this grievance the apostle as an equall arbitrator thus decides the controversy . in this case , the strong should take to them the weake in faith , shewing kindnesse & love to them , but not imprudently intangle them with disputes which bred more doubts in them , while they sought to cure their errour about meats and dayes : that they should not despise or sleight them for their weaknesse , but shew them all respect as believers : that they should enjoy their knowledge to themselves , but not use their liberty to the grievance of their brethrē : that they should not so looke to their own much content in the use of their priviledge as to damnifie their brethren , and to would their conscience . on the other side the apostle admonisheth the weake , that they neither censure nor judge their brethren , in the use of their liberty , nor yet venture upon the use of their lawfull liberty , with doubting consciences , but bee sure that they bee well resolved in their judgements afore they enter on the practise . concerning the other scripture in which the apostle sets downe his resolutions in point of scandals the case was thus , corinth was an eminent beautifull citty called by tully lumen graeciae , the eye of greece , but a pagan citty . in which the people were wont to worship idols of iupiter , mars , minerva &c. to these they built temples , and offered sacrifices of oxen and other beasts , as wee read they would have done at lystra . acts. 14. 13. of these oxen and other sacrifices some part of the flesh the priests of the idols had for their share : some part was eaten by the people that offered , at the feasts called lectisterma in the idols temple , some part was perhaps sold in the shambles , and bought by any that would , and eaten in private houses . concerning idolothytes or things sacrificed to idols : it was the sin of the israelites in shittim , numb . 25. 2. psal. 106. 28. that they did eat the sacrifices of the dead . and revel . 2. 14. in the epistle to the church of pergamus the angell of that church is accused that there were some that held the doctrine of balaam to eat things sacrificed to idols , and in the apostles decree it was given in charge to christians . acts. 15. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to abstaine from things sacrificed to idols , called v : 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pollutions of idols . now it pleased god to gather to himselfe in corinth much people by the ministery of s. paul , acts. 18. 10. although in that , as in other citties where christians were a part remained infidels . the converted christians were for the most part of the meaner sort of people , as the apostle tells them , 1. cor. 1. 26. yee see your calling brethren , how that not many wise men after the flesh , not many mighty , not many noble are called . in this calling it happened that sometime the wife was converted to the christian faith , the husband remaining in unbeliefe ; sometime the husband converted , the wife unconverted , sometime the servant converted , and not the master , the child and not the father , this man a christian , his next neighbour a pagan , as appeares by the apostles suppositions . 1. cor. 7. 13. &c. insomuch that christians were mingled with pagans , as in some countries , turks and christians , iewes & christians , or as in england protestants & papists , excepting that the pagans were the greater number , & more potent party . this vicinity , and these relations caused a necessity of civill converse betweene them : for otherwise the christians must needes goe out of the world . 1. cor. 5. 10. these things likewise occasioned the pagans sometimes to invite the christians to goe with them to their feasts at the idols temple : sometimes to their owne tables . the meat that was dressed at their feasts and other meales sometimes happened to be such meat as had beene offered before in sacrifice to the idoll , either bought in the shambles , or sent by a neighbour as a gift . the christians were of divers sorts , some that had knowledge 1. cor. 8. 10. some that had not the same measure of knowledge , but were weak , had weak consciences v. 7. 9. the case standing thus , the doubt was how the christians in the citty of corinth were to carry themselves upon these occasions . the resolution of the apostle is this . that they might by no meanes eat idolothytes or things sacrificed to idols , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the idols temple . for that is to partake of the table of devils . 1. cor. 10. 21. an idoll service , and likewise a scandall to a weake brother to embolden him to eat those things which are offered to idols . 1. cor. 8. 10. and so this scandalizing is by evill example , in a thing manifestly evill . but if christians were invited to a private house by an unbeleever , they might goe , and eat the meat that had been offered to idols , either wittingly , or unwittingly , or if the meat offered to the idoll were to bee sold in the shambles they might buy it , dresse it , eat it asking no question for conscience sake . for the earth being the lords , and the fulnesse thereof , the flesh by the offering to the idoll could not bee so alienated from him , but that gods people might eat it as gods creature given them for foode . neverthelesse if any were present , that being weake in knowledge should think it unlawfull to eat such meat , and by saying , this is offered in sacrifice to idols , should intimate to thee his opinion of unlawfullnesse to eat it , and his griefe to see thee partake of it , in this case the christian were to forbeare eating to avoyde offence , which might bee taken by his brother , being grieved , or else by his example in eating that meat which hee knew to be offered to an idol , emboldened to thinke that in some sort he might communicate with an idolater in idol-service , that there is no unreconcileable difference betweene paganisme and christianity . which might easily happen to a weak christian not fully instructed in the truth of his christian liberty , how farre it extendeth , and where it endeth . in this briefe manner i have as rightly and clearly as i could , gathered the matters of those chapters : from whence wee may draw sundry things usefull for the resolving of questions incident to this point , to which i now hasten ; where first it may be asked , who are bound to avoyde scandalizing of others by their use of their liberty in things lawfull ? answ. whereto the answere is : all christians as christians : for this is a fruit of christian charity which all are bound to have . they that are called to liberty are not to use their liberty for an occasion to the flesh , but by love to serve one another . gal. 5. 13. the same god that hath by his letters patents given his people so ample a priviledge , as leave to use all indifferent things , hath thought good neverthelesse to limit it by the law of charity . a second question may be , whether a christian be bound to avoyde scandalizing of evill , or unbelieving persons by the use of this liberty ? answ. whereto i answer : that although the apostle in the places rom. 14. and 1. cor. 8. which i called the seat of this argument , speak only of not scandalizing our weake brother by the use of our liberty , that being sufficient for the present occasion : yet in the conclusion of his dispute . 1. cor. 10. 32. hee chargeth christians to give none offence neither to the iewes , nor to the gentiles , nor to the church of god , but as he himselfe did , who pleased all men in all things , not seeking his owne profit , but the profit of many that they might bee saved . which rule of s. paul is conformable to the practise of our lord christ who payd tribute money to the collectors who were neither themselves , nor their masters any of christs disciples , but evill persons , and that for this end least he should offend them . mat. 17. 27. and if the scripture require ( as it doth 1. pet. 3. 1. and that of women ) good conversation that those who obey not the word may without the word bee wonne by good conversation , undoubtedly for the same reason it requires we should not scandalize them by abuse of our liberty , least they bee farther off , from being wonn . there is a kind of charity or love due to them , and consequently some care of not offending them . there 's not due the same tendernesse of offending an unbeliever or evill person as of a christian brother ; but as there is due to a christian brother a more affectionate love , so likewise a more tender regard of not scandalizing him . servants are to bee carefull of not hurting their masters cattle , but most carefull of their children : so ought christians to bee carefull of not offending evill men , who are gods creatures , but most carefull not to offend the godly , who are his children . yet that the resolution of this question may be more full , i conceive , that unbelievers ▪ or evill persons are differently considerable in this matter of not scandalizing them , according to the diversity of their estrangednesse from the true faith , or obedience . for , 1. there are some who though they yet professe not the truth , nor shew themselves to be regenerate , have yet some beginnings of affection to the truth we professe , and the obedience we practise : that are lesse vitious , more inclinable to hearken to the truth then some others that begin to perceive some part of the truth . as our saviour said of the scribe that answered him discreetly , telling him , that to love the lord with all the heart , and with all the understanding , and with all the soule , and with all the strength , and to love our neighbour as our selves is more then all whole burnt offerings and sacrifices ( whereby hee shewed that he had not the dreggs of pharisaisme in him , which was to conceive themselves righteous by observing the outward ceremonies , and duties of the law ) that hee was not farre from the kingdome of god : mark. 12. 34. now of such we are to bee tender that we scandalize not them by intempestive use of our liberty . if a nicodemus among the pharisees be but a listner to his doctrine , our saviour thinks good not to reject him , but to draw him on further : if a papist yet remaining in the roman church begin to mislike the idolatry of that church , their magnifying their owne merits &c. and yet out of a reverend esteem though erroneous of the church of romes orders mislikes the eating of flesh on a friday , charity should make me rather forbeare in such a ones presence to eat flesh at such a time then to give occasion to such a one to count our religion licentious , and thereby estrange him the further from the truth . for sith a principall end of not offending our brother by the abuse of our liberty , is that wee may seeke his profit , that he may bee saved , if in true judgement , or our opinion , the not scandalizing him would tend to that end , we ought to forbeare our liberty , that wee may not offend him . it being a sure rule , finis dat mediis ordinem , mensuram , & amabilitatem . the end gives order , measure , and desireablenesse to the meanes thereto tending . 2. some unbelieving , evill , or unregenerate persons are further off from the kingdome of god being plaine , and professed adversaries to the way of truth , and righteousnesse , but yet not out of wilfull malice , but blinde zeale . as the iewes of whom the apostle speaks , that they had a zeale of god , though not according to knowledge . rom. 10. 2. now the scandalizing of such men is not so much to bee regarded as of the former : because there is lesse likelyhood that our forbearing our liberty should alter their judgements , or practise , yet for as much as according to the nature of vehement persons out of ignorance though they bee impetuously carried in that they doe , yet if they discover their errour they are as soone turned : therefore it is probable that some yielding to them may win upon their affections , and make way for such insinuation as may give opportunity to discover to them the truth , we ought so far to abstain from our liberty as not to confirm them in hard conceits of the truth , and so farre to please them in the use of our lawfull liberty , as may serve to make way for the recovering of them out of errour . as for example sake : if wee should meet with a zealous papist that never understood the truth of our profession : but is an adversary to it upon misinformation of his priest , his parents , acquaintance , as that our religion is meere novellisme , carnall , licentious &c. we ought so farre to abstaine from our lawfull liberty , or to please him in a thing lawfull which he affects , as in our apprehension we conceive may make way to our reducing him into the right way . and this i find agreable to the apostles resolution . 1. cor. 9. 19. 20. 21. 22. though i bee free from all men , yet have i made my selfe servant unto all , that i might gaine the more . and unto the iewes i became as a iew , that i might gain the iewes : to them that are under the the law as under the law , that i might gaine them that are under the law . to them that are without law , as without law ( being not without law to god , but under the law to christ ) that i might gaine them that are without law : to the weak became i as weak , that i might gain the weak . i am made all things to all men , that i might by all means save some . lively exemplifications of which professions were his practise of taking a vow on him related act. 21. of his forbearing his power , 1. cor. 9. 18. 1. thess. 2. 6. 9. wherein he did not shew hypocriticall policy , like those that proteus-like can transform themselves into any shape for evill purposes : but serpentine wisdome joyned with dove-like innocency , commended by our saviour mat. 10. 16. the end being not his own advantage but the salvation of others . 3. some are adversaries to the truth out of malice , being setled therein , by love of unrighteousnesse , and hatred of righteousnesse . the converting of these being in a sort desperate , the scandalizing of them by the use of our liberty is not to bee regarded . our saviours example mat. 15. 14. is a sufficient rule to direct us in this case . when the pharisees were offended because of his doctrine , that that which goeth into the mouth defiles not a man , our saviour bids let them alone ; sith they are wilfull , and incurable , let them fall into the ditch . t is true wee are bound by gods law not willingly to provoke any to anger , much lesse to provoke any greater sinne in him : but rather to avoyde such things as may cause these evills . but when we meet with such enemies as being wholly possessed by satan , are setled in their enmity against us , and the truth we professe : wee then are to be carelesse of offending them by enjoying our conveniency , as knowing that our restraint may be uncomfortable to us and unprofitable to them . a third question may be : whether strong ones may bee scandalized by the use of christian liberty ? aquin. 2ª , 2ae , q. 43. art . 5. propoundes this question , whether passive scandall may befall the perfect , and hee denies it , alleaging a sayng of s. hierome , majores scandala ▪ non patiuntur : those that are stronger suffer not scādals . but i conceive ther 's need of a fuller answer . that the strongest may bee tempted by scandall is no question . our saviour was tempted by a scandalous advice of peter to forsake the worke which he had received from his father , and for which he came into the world . that men of great strength for knowledge , and godlines , may bee overcome by scandall , the falls of david , solomon , and others shew . the best strength of a christian is but weakenesse without a continued supply of strength from above . but concerning a scandall from the use of christian liberty it may either arise from an evill will , jealousie , prejudice , whereby the mind prepossessed is offended with that which another doth : or else it may arise from ignorance of the lawfulnes of such liberty . scandall proceeding from the former motives may bee in them that are strong in knowledge , or in the faith . evill will or evill prejudice may cause such a one to misinterpret another mans action , and to take offence thereat . but this offence comes à malo ingenio , from an ill mind in him , wanting charity and wisdome , & therefore he is in true estimation the scandalizer of himselfe . as for scandall of the latter sort from ignorance the strong are not liable to it . for if a man be strong he is sufficiently instructed in the truth of our liberty , and therefore mistakes it not , nor excepts against it . a fourth question may be : who are to be accounted weak brethren whom we may not scandalize by the use of our christian liberty ? i answer : in the apostles reasonings in the chapters before abridged , those are reputed weake brethren who either because of their late conversion had not time to learn the doctrine of christian liberty , or otherwise for want of right information knew it not . it is the speech of dr ames l. 5. de consci . c. 11. § . 14. pusilli habendi sunt illi qui non sunt sufficienter instituti circa libertatem nostram : they are to be accounted little or weak-ones , who are not sufficiently instructed about our liberty . and for this hee cites 1. cor. 8. 7. and indeed in that place the apostle opposeth the strong to them that have not knowledge . whence it followes that those that have been taught the doctrine of christian liberty , and yet are offended are not the weake ones of whom the apostle speaks . for if after instruction they still stumble it hath more of wilfulnes in it thē of weaknesse , if they may be said to be weak , yet not meerly weak , because their ignorance is either from negligence , or aversnesse of minde , and so is ignorance affected , or weaknes ex prava dispositione , out of an ill disposition . dr ames , ubi supra , § . 15. tels us they may be accounted weake to whom the reason of our liberty hath bin rendred . for they may be not capeable of conceiving . which speech of his hath need of further consideration . for the incapacity he speakes of may bee conceived to be either from weaknesse of naturall parts of understanding : and indeed such incapacity may make men weake notwithstanding instruction : but then it is not to bee imagined , but that they which have naturall parts sufficient to conceive the mysteries of faith , have naturall parts sufficient to conceive the doctrine of the lawfulnesse of christian liberty : if they can understand the one , they may understand the other : if they understand neither , they may bee termed more rightly infidels , then weake in faith ; blind , then dimme-sighted : or else such incapacity as he speaks of may arise out of preconceived opinions , alienation of mind , prejudice against the teacher , è studio partium , from an addictednes to some peculiar party , or frō such other cause . for such motes or beames rather in mens eyes will marre their sight of that which they should perceive , and so make them uncapeable for the time of discerning that which is right . but then it is to bee considered , that this incapacity is vitious and voluntary , at least ratione causae : in respect of the cause of it , and therefore such persons are not to be reputed such weak ones as the apostle speakes of , who were simple hearted , not wilfull , whereas these are rather wilfull then weake , and have more in them of evill will , than of little wit. and this may bee knowne by sundry signes of their perversenesse . as namely by unwillingnes to be taught in the truth of christian liberty contrary to their opinions : despising all that is said or written to cleare that truth , which is against their minds : declining the hearing or reading of that which is said for it , or hearing and reading unequally , not weighing or considering the one , but with rashnesse continuing in the former , perverting , misconstruing , misreporting , that which is written or spoken , keeping in the same time after such declaration as might convince , wrangling , and censuring , & quarrelling with those that vary from them , zeale for their own opinion , resolution even to suffering for their way . by which and such like signes mens wilfull weaknesse may bee discerned from simple ignorance . a fift question may be , what effect upon the use of our liberty , either consequent or likely to be consequent , is necessary to make the use of our liberty a scandalizing of our brother ? in answer whereto it is needfull that that be remēbred which i declared before ch. 2. § . 4. in the explication of the definition of scandall , to wit , that ruine or falling which is made the adequate effect of scandall , must be understood both in a primary , and a secondary sense , and that the action causing either sorte of ruine may be called scandall ; so that if by the use of our liberty , we either draw our brother to speciall sinne , as by eating meats offered to idolls , to be partakers of idoll-service , or hinder them in their progresse of grace , or cause them to fall away , or cause discords , schismes , alienation of affections , it is scandall . for any of these effects are sufficient to make our brother stumble , offend or be weake , which are forbidden by the apostle as the effects of scandalizing rom. 14. 21. whereto we are to adde , that it is plaine by the 15. verse , that the grieving of our brother by our eating is a scandalizing , though as i said before , in a secondary acception . in that speech of abigail to david , 1. sam. 25. 31. that which our translators read [ griefe of heart ] is if the heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , scandall or stūbling of heart . but if there be any other effect unpleasing , as simple dislike by dissent in opiniō without griefe i finde not that such effect is sufficient for the denomination of a scandall . for the apostle doth not speak of that effect in the places where he treats of scandalizing : nor doth it produce any hurt to our brother , unlesse it proceed to some further evill . so that if a christian should doe that , as suppose weare such fashion of cloaths , which his brother hath an opinion that it is not convenient or lawfull , and therefore dislikes it , yet because the thing is doubtfull , wisely keeps himselfe from mourning for it , censuring him , with drawing affection and communion from him , i think such a christian should not by wearing of that fashion be said to scandalize his brother . but if through weaknesse he be grieved at it , then it is scandalizing of him that is so grieved . a sixth question may be : how long we are to forbeare the use of our liberty for feare of scandall ? answ. aqu. 2ª 2ae qu. 43. art . 7. resolves that the scandall of weak ones is to be avoided quousque reddita ratione scandalum cesset . si autem post redditam rationem hujusmodi scandalum duret jam videtur ex malitia esse , that is , untill a reason being rendred the scandall may cease . but if after a reason given such a scandall continue , it then seemes to be of malice . peter martyr loc . com . class . 2. c. 24. imo neque semper in ipsis mediis rebus &c. yet we may not alwaies yeeld unto the weak in things indifferent , but only untill they be more perfectly taught : but when they have understood , and yet still stand in doubt , their infirmity is not to be borne . bucan . loc . com . 33. quaest . 14. rerum mediarum usum ad proximi adhuc ex ignorantia infirmi , & in christi schola pusilli , captum moderemur , idque , tantisper dum rudes isti possunt erudiri : we ought to moderate our use of things indifferent to the capacity of our neighbour as yet weak by ignorance , and a little one in the schoole of christ , and that so long untill such ignorant persons may be instructed . the reason of which resolution is , because after instruction in true interpretation of reason , as i said before in answer to the fourth question , they that are scandalized are accounted rather wilfull then weake , and therefore not to bee regarded . whereto i adde that unlesse wee pitch here , there can be no certain rule given when men are weake , when froward : when we must forbeare our liberty , when we may use it . yet by instruction , or giving a reason , i mean not a meere magisteriall avowing of our liberty , much lesse a jesting at the weaknesse of him that doubts of it , but an humble , loving , and solid manifestation of it , to the understanding of the weake . a seaventh question may be : whether that a man may be guilty of sinfull scandall in the use of his liberty , it be not requisite that he should have some foresight , or preconceite of it , or at least such particular advertisement of the scandall consequent , as if he had heeded it he might have prevented the scandall ? ans. whereto i answere , that if a man use his liberty , and such scandall follow as he did neither foresee , nor imagine would follow , nor had any advertisement of it fit to foremind him of it , sin is not to be laid to his charge in respect of such unexpected and unthought of scandall . in this case it may be infortunium non peccatum , his mishap that his action should occasion anothers hurt , but not his sinne , to whom the scandall was by no default of his , no defect of charity , but by meere nescience in a sort unavoidable . this answer may be gathered from the apostles resolution , 1. cor. 10. 27. 28. in which the apostle tells the corinthians , that if any of thē that believe not should bid them to a feast , and they were disposed to goe , they might eate whatsoever was set before them , asking no question for conscience sake . but if any man should say to them . this is offered in sacrifice to idols , they were not to eate , for his sake that shewed it , and for conscience sake , yet not his owne conscience , for he might use his liberty in respect of his own conscience , who knew the meat offered to the idoll , to bee still neverthelesse gods creature , whose the earth is and the fulnesse thereof ; but the others conscience , who was ready to conceive some honour given to the idoll by eating the idolothyte . now from hence it is plain , that if there had bin none to give notice of the exception of the weake , there would have been no sin in him that had eaten though offence had followed , which argues that then a man onely is guilty of sin in the scandall consequent on the use of his liberty , when he hath had fore-notice thereof . adde hereto that the scandalizing of weak brethren reprehēded ro. 14. is called a despising , or setting at nought of a brother , ver . 3. 10. which implies manifest knowledge , that the weake were apt to bee grieved by the strong ones eating of meats : yea in reason , and agreeably to the cases resolved . rom. 14. 1. cor. 8. & 10. ch . it 's not a mans sin unlesse he know the futurition of the scandall with some morall certainty , so that if it fall out though we conceive it not likely it would , our consciences need not to be troubled for that accident : because however factes done by ignorance of those precepts which god hath enjoyned are sinnes : yet contingent events not foreseene by us , cannot make those facts of ours which are otherwise lawfull , to become sinfull though the event be harmefull . god who hath tied us to know his will which he hath enjoyned us , hath not tied us to know these accidents , which caliginosa nocte premit , he reserves in his own breast . as it is in slaying by meere chance mentioned deut. 19. 5. the killing of a man is a grievous misfortune , and in that respect to be lamented , but not a sinne , nor in that respect be repented : so in like manner such casuall scandall ( as i may so call it ) is to be bewailed as a mishap , but not to be mourned for as a sinne . an eight question may be : whether the restraint of using our liberty by reason of scandall be universall ? ans. no : scandall upon the use of our liberty , restraines us only hic & nunc : in this place at this time : it doeth not take away , but suspand the use of our liberty . so that though a man may not use his liberty where and when there are persons apt to be scandalized : yet he may where & when there are none , or he knowes of none that are apt to be scandalized . in such cases the reason of the restraint ceasing , the restraint ceaseth . and this is agreeable to the apostles determination 1. cor. 10. 27. 28. resolving that a man that might not eate meate offered to an idoll , when it was shewed him by another that it was an idolothyte , had yet his liberty of his own conscience entire : which were not true if he might eate at no time such meat , because he might not eate it at that time . to conceive otherwise inferres this absurdity , that the likelyhood , or accident of one scandall utterly extinguisheth his gratious chartter of christian liberty in that thing by which he was or might be once a scandalizer . a ninth question may be : whether there may be scandall by omission of the use of our liberty in a thing indifferent ? ans. omission i oppose here to positive action : as for instance , eating meats allowed by god is a positive action , and the use of our liberty : not eating that which we might is a privation and omission of the use of our liberty . now that a man may be guilty of sinfull scandall by the omission of a duty i determined before , c. 3. § . 3. to which i adde that sith the lawfull magistrate hath power about indifferent things to restraine , or require our use of our liberty for the publique good , and we are bound to make conscience of obeying such cōmands , not for the things sake so commanded , for that is in it selfe indifferent , but by reason of the authority to which god hath made us subject , and the end for which such orders are established , which all members of a common-wealth ought to seeke : therefore the omission of doing such things commanded is an omission of a duty ( rebus sic positis ) and the scandall consequent upon it , a scandall of the first sort , to wit of sinfull example . moreover for a punctuall answer to the present question , i conceive that there may be scandall by the forbearing the use of our liberty , when that forbearing though otherwise lawfull , occasions men to conceive some alienation of affection , some evill intentions , some superstition , or the like evill in them who doe forbeare it , our saviour math. 17. 27. would have tribute mony paid for himselfe , & peter , though he were free , and that because the not-paying would offend them . s. peters not-eating with the gentiles was a scandall to barnabas gal. 2. 13. frequent experience confirmes it that the forbearing of some actions which are in their kind indifferent , at some times doth grieve weak brethren , and offend others , when they are apt to conceive such forbearance to arise out of a malevolent minde , superstitious opinion , humour of singularity , contempt of others , or the like cause . a tenth question may be : whether a community , a nation , the publique magistrate may be scandalized ? ans. the use of excommunicatiō presupposeth that scandall may be of the whole church by sinfull actions of one member . yea further it is determined art . 34. of the church of england . whosoever through his private judgement willingly and purposely doth openly breake the traditions , and ceremonies of the church , which bee not repugnant to the word of god , and be approved , and ordained by common authority ought to be rebuked openly ( that other may feare to doe the like ) as he that offendeth against the common order of the church , and woundeth the consciences of the weak brethren . moreover experience shewes that whole nations or societies are sometimes offended with those who observe not their customes , or orders , which are in their use indifferent , and not confirmed by any publique ordinance , but by use only received : and that such varying from them occasions anger , enmity , and such like evills . an eleventh question may be : whether sith the magistrates authority is one way of restraining or requiring the use of our liberty , and the danger of scandall another , upon supposition , that the lawfull magistrate cōmands the doing or omitting of that which is indifferent , & on the other side there is danger of scandalizing , the question is which of these respects i am to be ruled by ? ans. there is no doubt , but that a good and wise magistrate will remit in many cases the rigour of discipline to avoide scandall , as i said before § . 4. as the love-feasts , kisse of peace , vigils at the tombes of martyrs , and other orders of the church were in processe of time evacuated , when they occasioned scandall . but if the magistrate doe not suspend his cōmands , then it is a hard case . for either on the one side there is danger of nullifying the power of the magistrate , or on the other side of wounding or destroying our brother : possibly it may so fall out that a mans cōscience may without much difficulty winde it selfe out of this streight , by finding some circumstances prepōderating either one way or other . as for ininstance , if the magistrats command bee about a matter of great consequence , for the safety of the common-wealth , to avoid a present evill : or if it be in a smaller matter if urged peremptorily , & vehemently , on the other side the effect of the scandall be not likely to bee plain apostacy , or the like great sinne , but some grievance of mind , or discontent of the party scandalized , it is without doubt that then the magistrates command is to be performed . on the contrary , if the magistrates command be in a smaller matter , not bringing any great evil , nor likely to infringe the power of authority though the command be not followed , if it be not peremptorily , and strictly , but remissely urged : on the other side , the effect of scandall of the greatest sort of evills , very probable , and in a manner present , giving no time to finde a way to redresse it , then in this case the danger of scandall may prevaile for that time . but if we make the scales even : and propound the case thus : what if the danger of scandall be great , and manifest , on the one side , and the magistrate peremptory in his command , and the thing commanded of great moment on the other side , the doubt is , whether of these two is to bee regarded ? i determine that the magistrates command should in this case sway our consciences : and that for these reasons following . 1. because by the magistrates command the thing required is made a necessary duty though in it selfe indifferent . for the command that ties every soule to bee subject to the higher powers , rom. 13. 1. requires obedience to them , which is the chiefest part of subjection . and this obligation of obedience is antecedent to the consideration of the scandall . for the sanction of the law precedes the accident of scandall . now in things that are our duties wee must not omit them , or neglect them for feare of scandals . therefore the magistrates command in the case propounded is not to be neglected for feare of scandall . against this argument dr ames . lib. 5. de consci . c. 11. § . 16. seems to except in these words : nulla authorit as humana &c. no authority of man can either take away the nature of scandall from that which otherwise should bee scandall , or the nature of sinne from scandall given . for no man can command our charity and consciences . vel periculum scandali dati praestare , which i render thus , or countervaile , or be preferred before the danger of scandall given . whereto i reply that it is not true that the lawfull authority of the magistrate may not in things indifferēt make the doing of that action not to bee a scandall given , which otherwise might bee . for if it may make the thing commanded a duty by vertue of the command , the scandall consequent will bee passive , or taken ; not active , or given . as we determine of preaching , and many other duties that they are to bee done though scandall follow : so we are to say of obedience to the magistrate in that wherein god hath made us subject to him wee are to obey him , though scandall follow . if it bee said that preaching is a duty immediately enjoyned by god , the doing of that which the magistrate commands only mediately : i answer . though it bee true that for this reason the thing which the magistrate commands is not so strictly our duty , as that which god commands : the magistrates commands belonging only to his owne subjects , gods commands to all : the magistrates constitutions binding us only in reference to a superiour authority , and a superiour end , the publique good , and therefore when they are contrary to the law of god , or nature , when there is some pressing necessity that cannot bee avoyded by reason of which wee cannot doe the thing commanded , if the necessity bee true , and not fained , and the not-doing of the magistrates command be without contempt of authority , or ill example to others , or if the thing commanded should be in truth plainely contrary to the publique good , as it may happen sometimes some commands may , if strictly urged , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the letter , but gods commands binde absolutely , without limitation . i say though for these reasons the thing which the magistrate commands be not our dutty so strictly as that which god immediately commands : yet when it is a duty ( as it is when it opposeth not gods law , the law of nature , or the publique safety ) there is a necessity of obeying the command of the magistrate , as of obeying gods immediate precepts : nor may the one bee omitted to avoyde scandall any more then the other . as for that which is said that the magistrate cannot restraine our charity . 't is true : for charity is an inward affection of the soule , which none but god can command , as none but hee can search , and punish , yet the magistrate may restraine the shewing of our charity somewayes , as in forbidding to relieve malefactors , rebels , vagrants &c. so that hee should sin that should preferre such a worke of charity , before a worke of obedience to the governour , which is a worke of piety to a publique person , and the father of the countrey : whereas the other is to a private person of common respect . but the magistrate cannot command our consciences . answ. that the commands of men doe in no sort bind the conscience , cannot bee said without contradicting of s. paul. rom. 13. 5. ye must needes bee subject not onely for wrath , but also for conscience sake : they that say least for governours , say they may by their lawes binde the conscience mediately , and by vertue of gods precept , although not immediately and of themselves . now this is enough to prove that it is the duty of christians to doe the lawful commands of the magistrate . as for that which is said that the danger of scandall is before the disobedience to the commands of men . i suppose not : for the evill by disobeying of the magistrate is as certaine , if not more certaine then the evill of scandall , the evill of scandall more remediable then the evill that followes on the disobeying the magistrates command : for the one is likely onely some transeunt harme in the mind or conscience of the scandalized person , the other a constant permanent harme in the common wealth , such as many times overthrowes government , and in fine dissolveth a commonwealth : the one usually extends to few , the other to the whole community . and it is taken for a plain truth . praestat ut pereat unus , quam unitas . or as caiaphas once said , it is expedient that one should dye for the people , and that the whole nation perish not . io. 11. 52. adde hereto that there is a scandalizing of the publique magistrate and others by disobedience , as § . 17. was determined , which is as regardable as well as the scandalizing of private persons , unlesse too much partiall respect sway men , that they will not judge righteous judgement . 2. i argue thus , if it be not determined that the obeying of the magistrates command were to bee preferred before the declining of scandall , that may happen by such obedience , then it will follow that both the magistrate is bound to revoke or suspend his lawes , when there is likely-hood of scandall to follow . for he is not to urge men to doe that which is evill ; now this would make all governours that make conscience of their commands almost perpetually uncertaine , whether they may command any thing or no : or make their constitutions invalid , sith they can seldome make any orders , but that scandals will arise , as experience in all ages hath proved . and subjects also shall have power to neglect such constitutions , and so to make them as no lawes in the same case . the consequent of which being granted , i suppose can bee no lesse then anarchy , and confusion . the mischiefe of which is greater then i can expresse , and such as the avoyding of scandalizing of some soules cannot countervaile : wherefore as it is said in the case of exacting an oath of a persō , that ( it's likely ) will forsweare himselfe . fiat justitia & ruat coelum . let justice proceed , though the heaven fall : so say i , let goverment stand though subjects bee scandalized . 3. lastly , if a man in doing any lawfull thing make it knowne that hee must doe it by reason of the command of authority , or it bee otherwise manifest that that is indeed the reason of his doing , surely he that is offended is rather unrighteous , and evill minded , then weake , that will think that lawes must bee broken to please him : and therefore the scandalizing of such not regardable . a twelfth question may be : if it fall out that in the doing or omitting of a thing indifferent some will bee scandalized if it be done , others if omitted , some offended if it be done this way , some offēded if not done this way , so that there is apparent danger of scandall either way , what is to be done in such a case ? ans. d. ames . l. 5. de conscientia . c. 11. § . 18. denies the case and sayes , nulla datur talis perplexitas , ut necessarium sit pio homini sive hoc vel illu à faciat , sive non faciat scandalum alicui dare : there can bee no such perplexity , that it should bee necessary for a godly man , whether he doe this or that or not doe it to scandalize some one . which assertion of his is both against experience , and reason . against experience : for the contrary fell out in s. peters case , gal. 2. 12. in which it is plaine in the carriage of that matter , that if he did eat with the gentiles he was in danger of scandalizing the iewes , if hee did not eate with them to scandalize the gentiles . and it falls out too frequently in our own dayes , that in the use of some rites in themselves indifferent , some are offended with the use of them as popish , some with the not using them as arguing the affectation of novellisme and singularity : against reason . for sith scandall ariseth from the opinion that is had of a thing indifferent , when the action of him that offendeth dasheth against it , and it is undoubted that even godly men , may have opposite opinions of things indifferent , one thinking them fit , another unfit : one thinking them needfull , another evill , it is plaine in reason that it may so fall out that the doing or not doing of somthing indifferent may crosse the one or the other of the opposite opinions , and so scandalize either the one or the other . the resolution of calvin , epist. 379. is right and good , that a scandall of a few must not sway us in a thinng not repugnant to gods word . vbi major numerus pervincit , where the greater part is on the cōtrary , no not though it draw an evil consequence after it . and in like manner may it be said , ubi potior numerus pervincit , where the better part is on the contrary , as the governor , the most wise , learned , and faithfull christians . likewise consideration should be had to offend those rather whose offence is easier remedied , or the consequēce of their scandall lesse pernitious , then those whose offence is more hardly redressed , or the consequence of their scandall more pernitious . for in such cases prudence must rule our consciences to respect primarily the more considerable par , & to avoyd the more dangerous consequences . a thirteenth question may be : it may so fall out that either by the frequent , or incommodious forbearing of the use of our liberty at some time , our lawfull liberty may be so indangered , that an opinion may thereby be setled as if it were unlaw-full simply , which we forbeare onely by reason of the feare of scandall , or as if it were necessary which wee onely doe to avoyde scandall , what is a christian to doe in this case ? answ. the example of s. paul is commonly by divines produced as a resolution of this question . we read acts. 16. 3. that paul tooke and circumcised timothy to avoyd the offence of the iewes though the law of circumcision , and other legall ceremonies were then abolished : and hee had liberty to omit it . but hee tells us gal. 2. 3. 4. that titus was not compelled to be circumcised , and that because of false brethren unawares brought in , who came in privily to spye out our liberty , which we have in christ iesus , that they might bring us into bondage . to whom saith he : v. 5. we gave place by subjection no not for an houre , that the truth of the gospell might continue with them . while the liberty of uncircumcision was unchallenged he did with security circumcise timothy to avoyde offence : but when the truth of christian liberty was challenged and endangered he would not yeild to doe the same to titus . from which practise avouched by s. paul , and therefore propounded by the holy ghost as imitable by us , this rule may bee safely inferred : that when by use or disuse of our liberty , the truth of our liberty is in danger to be impeached , wee are then rather to put our selves on the hazard of scandall , then to loose our liberty it selfe . for it is a more pretious thing not to have our consciences in bondage or the truth impaired , then can be countervailed by the pleasing of some men . truth is an unvalluble iewell , which wee are not to forfeit to win mens affections . praestat ut scandalum admittatur , quam veritas amittatur : is the approved rule of s. augustine . better admit scandall then loose truth . a fourteenth question may be : whether if on the one side our life should be indangered by forbearing the use of our liberty , and on the other side there be likely-hood of scandall if we use it , is our liberty to bee used to save our lives , or to be forborn to avoyd scandall ? answ. it is a rule received , which aqu. 2ª , 2ae , qu. 43. art . 7. cites as out of s. hierome , that that which may be omitted , salvà triplici veritate seil . vitae , justitiae , & doctrinae , a threefold truth of life , righteousnesse and doctrine being preserved , ought to be omitted to avoyde scandall . according to which exception it followes that wee are not to omit our liberty when our life is endangered . and there is plain reason for it , from the precedency of our selves among the objects of charity before others : wee are to love others as our selves , not afore our selves . 2. in respect of the greatnesse of the danger of loosing our life above the danger of scandall . for , 1. the danger of loosing life may be more certain in forbearing our liberty , when naturall necessity requires us to use it , then the event of scandall can be , depending on the changeable mind and will of man. 2. the evill of loosing life is plainely remedilesse : life lost cannot be recovered by man : but the evill of scandall is not simpliciter irremediabile , simply remedilesse , but that instruction , advise , example , prayers may by gods blessing restore the person scandalized . if it were so that it were revealed by god that by using my liberty to save my naturall life , i should inevitably cast my brother into everlasting fire , surely charity bindes mee to loose my life rather then to damne my brother . but this no man doth by using his liberty , at least god reveales no such thing . but what means the apostle then 1. cor. 8. 13. when hee saith ; if meat make my brother to offend , i will eat no flesh while the world standeth , least i make my brother to offend ? i answer : the apostles resolution is not to abandon all meat and dye to avoyd offence : but to eat no flesh , without which he might live . and accordingly wee are to forbeare our conveniences , and priviledges which serve us ad benè esse to our well-being : but not our lives or lively-hood that is necessary ad esse , simpliciter , that wee may have a being . a fifteenth question may be : whether if there appear danger of scandal to some in using our liberty , and likely-hood of opposite good to others by using it , we are to forbeare it ? ans. no : for in this case the use of our liberty to that end is a duty , as being a greater exercise of charity , the scandall being not remedilesse , unlesse by reason of a perverse mind : which kind of scandall is not to be regarded . a sixteenth question may be : whether wee are bound to forbeare the use of our liberty to avoyde the scandall of our weake brother offended with our action as conceiving it evill without any probable ground ? answ. i thinke not . for there was probable ground of the evill of eating the idolothytes 1. cor. 8. and of the eating of the meates and neglect of dayes mentioned rom. 14. and in reason , if a mans conceit without shew of reason on meere fancy shall hinder me in the use of my liberty , my liberty is no liberty in effect . besides if hee conceive ill of my action without some probable reasons moving him therto , his conceit is rather to be interpreted an effect of selfe-will , or ill will then of weaknesse , and so not to be regarded : if it be objected , as frequently it is , that the apostle 1. thes. 5. 22. chargeth christians thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . abstaine from all appearance of evill , and therefore wee are not to doe that which seemes to bee evill to another , whether upon probable reason or fancy though it be not in it selfe evill . i answere , 1. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the sort or kind of things , answering to genus and species , as cicero renders it , and that tremellius out of the syriak translates it ab omni voluntate malâ fugite , fly from all evill will , that is , as he interprets it in the marginall note , negotio malo , sive re malâ , evill businesse , or evill thing , so that it might be translated , abstaine from every evill thing , or every sort of evill . 2. that though beza with others read ab omni specie mali , from every appearance of evill : and expound it not only of that which is evill in it selfe , but also of that which though not evill in it selfe , yet seems so to others : yet more plainly according to the originall it is translated by the vulgar and tigurine translators , ab omni specie mala , from every shew which is evill . according to either of which readings this text will prove only that we are to avoide that which is an evill thing or appearance it selfe evill , and makes nothing to prove that we ought to abstaine from a thing or appearance not evill but indifferent . 3. that chrysostome , the greeke scholiast , and others apply it onely to false doctrines , or lies of false prophets . as if the apostle had said , though you are not to quench the spirit , yet you are to try all doctrines , and to abstaine from that which appears evill : which would be nothing to the abstaining from the use of things indifferent , when they seem evill to another . 4. but let it be granted , that it is meant of evill appearance in respect of practise , yet it may be doubted whether the apostle means it of that which appears evill to another or to a mans selfe ? surely the series of the text doth best suite with this interpretation . abstaine from that which appears to your selves to be evill : for having said , try all things , whether doctrines or practises , to direct thē what to doe he addes , holde that wich is good , that is what you finde upon triall to be good , and abstaine from all evill appearance , or appearance of evill , which so appears to you upon your triall . which exposition besides that the words of calvin in his commentary imply he so conceived it , hath other learned men that approve it , and so farre as i see into the text seems to be most genuine . now if this exposition stand , it makes nothing for the abstaining from the use of our lawfull liberty which appears evill to another , but from that doctrine or practise which appears to be evill to our selves , that we may not sinne against the light of our own conscience . lastly , if it were granted that the apostle forbiddes us to abstaine from all that which appears to be evill to another , yet no interpreter that i meet with understands it of such appearance of evill , as is conceited to be such upon some erroneous principles in him that conceives it to be such , or by reason of the meere fancy , or rigid austerity , or evill will , or such like cause of him that thinkes it evill : but they usually apply it to such causes or signes of manifest evil as are means of drawing to some notorious sinne , as going to heare a masse , which is a cause and signe of idolatry , or wanton dalliance which is a cause or signe of whoredome . and they apply hereto that saying of iulius caesar , that caesars wise should be free not only from evill , but also from the suspition of it . so that even in their intent , this scripture is not appliable to this purpose , as if the apostle did prohibite a christian to use any thing that another thought evill , whether he thought so upon probable reason , or no reason , upon some ground or none . and to speak truth , the application of this text in that manner as it is by some , as if the apostle did forbid us the use of any thing though indifferent in it selfe , when it appears as evill to another , without farther restraint , is very absurd and so unreasonable as that it will bring a yoake upon mens consciences impossible to be borne , sith there is scarce any thing a man can doe , but some or other , infidell or christian , weake or strong in the faith , orthodoxe or superstitious will think it to be evil , that saying by experience being found true , quot homines , tot sententiae , so many men , so many mindes : nor shall a mans own conscience only make a thing evill to him , but the conscience of any other man in the world . these are the most material questions which have occurred to mee . which having finished , i passe on to application & so to the concluding of this point . first then wee may hence perceive how evill and uncharitable their dispositions are , who use their liberty in things lawfull without heeding of scandall , surely there are every where a great number of men of this temper , that will eate and drinke and play , & cloath themselves , and doe innumerable other acts without the least thought , or regard whether others be pleased or displeased , scādalized , perverted by their actions . alas ! said i they will doe these things without respect of avoiding scandall ? i might have added , there be not a few that make but a jest of scruples concerning scandall , yea that of set-purpose with delight doe such things as they know will offend , that they may provoke and offend their brethren . all such persons doe undoubtedly walke after their owne lusts , who neither for god nor for mans sake deny themselves any thing . it is manifest that it is their lust that rules them , not obedience to god , not charity to men , not advised reason : and it shewes a heart in them ready to doe unlawfull things for their lust , who will doe lawfull things so unlawfully . my brerhren we are most apt to offend in things indifferent : it 's easie to slip from the meane to some extreame or other ; and so much the rather because in such things men usually walke not with much warinesse ; in things plainly evill , mens consciences will easily checke and correct themselves , because the evill is so apparent : but in things indifferent , men fall into evill afore they are aware . wherefore those that are wise-hearted , and right-hearted christians , will so much the more watch themselves in the use of such things : they are carefull neither to offend god , nor men , neither to abuse their priviledges against gods glory , nor their brethrens good ; only men whose lust is their law , will have their sports , feasts , fashions , and the like things in themselves lawfull , after their owne wills , though god be provoked , or their brethren damnified . wherefore it concerns us all to take heed of scandall in the use of our liberty in things indifferent : i meane of scandall both active and passive : and therefore this admonition is to be conceived as pertaining both to them that use their liberty , and them that may be offended with it . 1. those that are to use their liberty are to take heed that they marre not their good by evill-handling , to wit by using it to destruction , and not to edification of their brethren . our liberty is a great blessing of god : it is no small benefit that we may have his creatures to use , that he hath made us under himselfe lords over the works of his hands : and though he require obedience of us , yet he hath given us a large scope in things after our owne wills , enough to satisfy us if we have any reason : we may eat this or that , weare this or that , dwell here or there , and a thousand more such things are left to our owne choice : but what then ? shall we grow petulant and wanton ? shall we be like an ungracious sonne , who when his father hath put an estate in his hand , followes his owne pleasure , regarding neither parents nor brethren ? god forbid we should thus requite the lord ! nay rather it becomes us , as wee have all our priviledges from god , so to doe as a good child to a kinde father , a generous favorite to a munificent prince , even to lay all our gifts at the donours feet , to devote them all to his honour that gave them freely : to spend that for his service which he hath so frankly endowed us with . it 's to bee remembred that we are not proprietaries , but vsufructuaries of gods creatures : they are his goods still , though put into our hands , to occupy : the earth is still the lords and the fulnes thereof : we may not say of it , wee may doe with our owne as we list . that wee ought to doe which the apostle inferres hereupon , whether wee eat or drinke , or whatsoever we doe , doe all to the glory of god. 1. cor. 10. 31. not forgetting our brethren , but as it is added v. 32. giving none offence , neither to the iewes , nor to the gentiles , nor to the church of god : or as we are admonished . gal. 5. 13. though we are called to liberty , yet not to use our liberty for an occasion to the flesh : but by love to serve one another . it will be but a miserable advantage to vs to vse our liberty , so as to spurn at gods honour , and to trample our brethrens good vnder our feete : to obscure the lustre of gods glory , or to make gashes in our brothers conscience . shall a man because he is strong , kicke the weake under his feet ? shall a man use his owne happines no better , but to make others miserable ? no , no , ( brethren ) : mercy , iustice , charity , our calling , christs example , all these and more then these should teach us better , to seeke not our owne , but one anothers wealth , to use our owne good , so as not to spoyle anothers peace . we are to remember , that as our saviour said , we should have the poore alwayes with us , so it is true also , that we shall have the weake in faith alwayes with us , and therefore it will be a perpetuall duty , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acts 20. 35. to support , not to supplant the weake . — to this end , 1. get a tender , and compassionate love of thy brother in thy heart : thou art bound to love all men : but thy christian brother chiefly . let the love of christ to thee , and him be thy patterne : he would not breake a bruised reed , nor quench smoaking flaxe : isai. 42. 3. he fed his flock like a sheepheard : hee gathered the lambes with his arme and carried them in his bosome , and gently led those that were with young . isai. 40. 11. oh get such a tender love , that yee may be as the apostle requires , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rom. 12. 10. inclined to tender affectionate kindnesse one to another in brotherly love , that thou maist communicate to them the warmth of thy bosome , that they may have heate by thee , and the kissing of thy mouth , that they may have delight by thee , and the strength of thy armes , that they may have safety by thee , not be exposed by thee to dangers , much lesse bitten and devoured by thee : you are not borne for your selves : you have not your goods only to serve your owne turnes . they are thy bone , and thy flesh , yea thy spirit too , if a christian . if there be any excellency in thee : yet both are of the same kind : if thou differest from him , yet who made thee to differ from him ? or what hast thou that thou hast not received ? love him therefore and despise him not : bee tender over him , and not contemne him : 2. get much prudence also to know the condition , inclination , minde of thy brother . much charity may make us willing , but there must be much prudence also to make us able to avoyde scandalizing . there 's such variety of dispositions , opinions , and conditions of men that it is no small difficulty o avoyde scandalizing of some one or other . neverthelesse if we doe what lyes in us , the almighty will accept of the integrity of our hearts , and not impute to us our defects of imprudence . and here i could heartily wish that all christians , especially those that are set apart for the ministery of the word , would take heed of one evill to which in these times men are very prone . i meane the teaching of many things to be evill , whose abuse only is evill , not the things themselves , for what ever bee the cause whether it bee facility of sliding into extreames , or unskilfullnesse to distinguish betweene the use and abuse of things indifferent , or the debility that is in many to reason , and to gather right consequences , or the preoccupating of mens minds with erroneous principles , or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as st basill calls it , the immoderate drawing things to a contrary way , as to think that to be most right which seemes most contrary to popery , prophanesse , or the vitiousnesse of the times , or the addictednesse that is in men to hold that which their affected teachers doe vent , or studium partium , a desire to promote some party , or to have , and to entertaine opinions peculiar to such a party as a cognizance for them to be discerned by from others , or an affectation of singular opinions , i say what ever bee the cause the great charter of christian liberty is too much inlarged by the licentious , who make that indifferent which is evill , or necessary , to the confirming of themselves in sin : and on the other side is too much straitned by others , in making things evill which are not so , expunging that out of this gracious charter , which god hath indulgently granted us therein . both which are contrary to gods precepts , which require us neither to cal good evill , nor evill good . isai. 5. 20. to turne neither to the right hand nor to the left . deut. 5. 32. and therefore as the one is a trangression against god , plainely violating his precepts : so the other is an intollerable presumption against the soveraigne authority of the great law-maker to impose lawes on mens consciences which god hath not made : and in the effects of it , it is dangerous . for it is in truth a seminary of superstitions , which doe alwayes attend errours of conscience , and the great nursery of scandalls , in intangling mens consciences with unnecessary scruples , disquieting and discomforting men thereby , occasioning the neglect of necessary duties whilst zeale is bent on things unnecessary , raising many jealousies , alienation of affections from others , rash judging , seperation from communion , and a world of other evils , which according to the fruitfullnesse of errour arise from this one roote . wherefore i beseech all christians , specially ministers of the word in the bowells of iesus christ , to bee very well advised either how they allow of that as lawfull which is indeed sinfull , or condemne that as sinfull which is indeed lawfull , and in their invectives against sinne , so to attemperate their speeches , that the abuse and use of things bee distinguished , that corne bee not pulled up for the weeds sake . 2. as for those that are apt to be scandalized , it concernes them to consider that their taking offence at their brothers liberty is their owne weaknesse , and danger . it 's sure thy weaknesse of judgement , or affection that thou art so apt to stumble at thy brothers actions . and is not weaknesse burden enough to thy selfe , but that it must also become thy brothers burden ? wilt thou make thy ignorance his punishment ? learne better that most necessary lesson , descendere in teipsum , to look into thy selfe , and to know thy selfe : to take a right measure of thy knowledge , and to submit thy selfe to the reasons and judgements of the stronger . it concernes the father to bee indulgent to his childs weakenesse : but the child should learne to submit to the fathers judgement . the stronger should favour the weaker , but the weaker should preferre the stronger before themselves . 2. it 's thy danger also : how dost thou by such stumbling incommodate thy selfe ! thou mightest learne good by thy stronger brother , thou takest harme : hee might bee a staffe to stay thee , thou makest him a stumbling-block to overthrow thee : he might ease thy conscience , so as to walke more comfortably : thou makest use of him onely to fetter thy conscience that it may walke more heavily : he might heale thy sores : hee doth but wound : ther 's disagreement from that which should promote charity , a breach where there should bee strongest affection . doe not thy selfe so much harme , thy brother so much wrong . to this end receive from me these directions . 1. acquaint thy selfe with the difference that is to bee made between superstructures and fundamentalls of christian doctrine , whether of faith or practice : know this , that though hee is no true beleever , that beleeves not all gods truth which hee knowes to bee gods truth , nor truly obedient that obeyes not all gods precepts , which hee knowes to be such , yet he may bee a true beleever , and truly obedient , who beleeving and practising fundamentals , things necessary to be knowne and practised by all , yet beleeves not , or practiseth not sundry superstructures , not out of unbeleife of god or enmity to his will , but simple ignorance . bee not then hardly conceited of him that knowes not , or practiseth not through ignorance things not fundamentall , especially if they be remote from the foundation . let not thy zeale be equall for the smaller and the greater matters of the law , as our saviour distinguisheth them , mat. 23. 23. 2. bee not rash or too stiffe in thy opinion , when it is circa disputabilia , about disputable points , such as honest and learned men doe vary in , so that it can bee hardly discerned , who is in the right . let thy conceits of thy selfe be modest : and bee willing to learne from a-any one that which is truth . 3. be not apt to suspect anothers unsoundnes : iudge not that thou be not judged . mat. 7. 1. who art thou that judgest anothers sevant ? rom. 14. 4. why dost thou judge thy brother ? wee shall all stand before the judgement seat of christ. vers . 10. 4. lastly wherein thou agreest with thy brother , what thou hast learned as he hath done , professe that ; practise that with concord , and waite till god shall joyne you together in one mind , and one way for the rest . remember that golden rule of the apostle . philip. 3. 15 , 16. let us therefore as many as be perfect bee thus minded : and if in any thing yee bee otherwise minded , god shall reveale even this unto you . neverthelesse whereto wee have already attained , let us walke by the same rule , let us mind the same thing . cap. 5. of scandalizing in speciall by enticing practises . the next way of scandalizing is by devised practises intended to beguile mens soules , and to harme their consciences : to which also the generall assertion is to be applyed , and a woe is to bee pronounced as belonging to them that by cunning and subtle devices , by counsels , perswasions , laying before men alluring objects , doe scandalize others . such a one was balaam , revel . 2. 14. who taught balaak to cast a stumbling-block before the children of israel , to eat things sacrificed to idols , and to commit fornication . but gods vengeance followed him , he was slaine with the sword by the israelites , num. 31. 8. and st iude vers . 11. tells us , a woe is to them that runne greedily after the errour of balaam for reward . of the same stamp was ieroboam the sonne of nebat , who caused israel to sin , by setting up two calves of gold , one in bethel , and the other in dan , instituting high places , and priests of those calves , offering sacrifices , and keeping a feast to them . 1. king 12. 30. &c. the issue of which was the cutting off his house , and destroying it from off the face of the earth . 1. kings . 13. 34. and he his still stiled by the holy ghost ieroboam the sonne of nebat which caused israel to sinne . the like woe in some one way or another belongs to all those that tread in the same steps . to conceive more fully of this sort of scandalizing , we are to consider that this kinde of scandalizing hath diverse acts . the first and principall is in the braine , that contrives some pernitious device to ensnare mens soules by , for the most part intended to that end : but if it stay there , and shew not it selfe in outward act , it is only a scandall inchoate or begun . the outward acts by which it shewes it selfe , are either of words , or of deeds . we may see it in the scandall of balaam & balak : balaam deviseth a way to scandalize the israelites by sending the whoorish daughters of moab among them , thereby enticing them to commit whoredome , and to joyne with them in their idol-feasts : balaam deviseth this , he imparts it to balak , and he puts it in practise : in this balaam was the principall , balak the accessary : balaam began the scandall . balak perfected it . ionadab the son of shimeah deviseth a way for amnon to practise his incestuous lust with his sister tamar , & adviseth him to execute it , by which he committed a foule sin . 2. sam. 13. 5. this counsell of ionadab was a scandall to amnon by a subtil way . iulian the apostata abstaines from the shedding the blood of christiās which diocletian , & other emperours before had shed : he saw that it did but encrease christianity , men being ambitious of death that they might have the honour and crowne of martyrdome . but hee useth sly and cunning devices to insnare men in paganisme , he promotes the most zealous pagans , makes the schooles free only for them , countenances them , ieeres at the doctrine of christ , scoffs at the rites of christians , foments their contentions , and thereby drawes many to apostasie ; many to a love of paganisme , and thereby scandalizeth them . innumerable of the like subtil devices are used in every age to insnare mens souls by enticing them to doe evill . and this sort of scandalizing differs from that scandall which is by sinfull example , in that the action of such scandall is intended onely for to satisfie the doers lust , though it becomes scandalous by it's venomous nature : the scandall by an enticing practise is sinfull , and intended also to further sin , though sometimes the scandalizer know not the thing hee perswades to , to be sin . it differs also from scandall by persecutiō in that that scandall is by force , the other by fraud . now all such kinde of scandalizing by enticeing practises is sinfull and deserves woe , but all is not alike sinfull ; nor hath the same degree of woe awarded to it : for difference is to bee made between scandalizers according to the part they act in this tragoedy , or mischiefe of scandals . for there are some that are the contrivers , & counsellours of such divellish machinations : others only moti movent , being set on worke they execute . the inventer & perswader in this thing is deeper in the guilt of the scandal then the meere actor . for it is more voluntary in him that contrives , more of his own motion , than it is in him that acts what another suggests . he that leads and rules the other is the principall , hee that consents and followes is but a second . wherefore the scandalizing of the children of israel by the daughters of moab is rather in scripture imputed to balaam , who taught that wicked device , then to balak who put it into execution : and ieroboam that devised the golden calves is rather said to cause israel to sinne , then the workman that made and set them up . secondly , difference is to be made between scādalizers of this kinde in respect of the several motives which lead them to offend others . for first , some doe scandalize others out of craft for their ungodly and unrighteous ends . thus balaam the sonne of peor devised a way to scandalize the israelites that hee might gaine the wages of the unrighteousnesse . 2. pet. 2. 15. ieroboam the sonne of nebat sets up two golden calves at dan & bethel , which became a snare to the people of israel , & this was done to maintaine his rebellion against his prince , and confirme the kingdome to himselfe , 1. kings . 12. 26. 27. jonadab the son of shimeah perswades amnon to ravish his sister , & this was done that hee might the more ingratiate himselfe to amnon his friend . 2. sam. 13. 3. the pharisees devised waies of superstition and hypocrisie that they might devoure widowes houses . mat. 23. 14. 15. elimas the sorcerer with subtilty seeks to turn away the deputy from the faith , that hee might retain his power with him . acts. 13. 8. 10. the false apostles sought to corrupt the faith of the galathians concerning iustification by the law that s. paul being excluded , themselves might be affected . gal. 4. 17. those of whom the apostle saies , 2. tim. 3. 6. that crept into houses , and lead away silly women laden with sins led away with divers lusts , did it no doubt to make a prey of them . and with the same spirit at this day doe many seducing iesuites and seminary priests bred of the smoke of the bottomlesse pit scandalize many ignorant or corrupt soules by drawing them to their impious idolatry , & superstition , their antichristian errors and deceits , that they may maintaine the unrighteous tyranny of the roman bishops , maintaine thēselves , their colledges , and fraternities in a rich and plentifull manner by drurifying ( as the secular priests call it ) that is by cheating their proselytes . and no better are the ends of many other heretiques , as socinians , anabaptists , familists , separatists and the rest of the litter of grievous wolves , as s. paul calls them , acts 20. 30. that enter among christians and spare not the flock . cosin-germanes to which are all that for wicked ends corrupt mens consciences : as the harlot that enticeth lovers to her for gaine : that corrupt young heires in their manners by humouring them , pleasing them in their vaine lusts of swaggering and gallantry ( as they call it ) that they may in fine cheate them of their lands or money by gameing with them , or some such practise : that make their neighbours drinke , put the bottle to them , and make them drunken , that they may see their nakednesse , an use in habakkuks times . hab : 2. 15. that they may discover their secrets , robbe their pockets , draw them to suretiship for them , and such other evill purposes . now all these doe scandalize plena voluntate , with full will , wittinly and deliberately , and thereby shew themselves to bee full of satan , throughly diabolized professours of his art , which is to make it his businesse , to goe about seeking whom be may devoure : they are as s. paul called elymas , acts 13. 10. children of the divell , enemies to righteousnesse , that cease not to pervert the right wayes of the lord. 2. some doe scandalize others by enticing practises not out of any oblique or indirect ends contrary to their pretences : but out of love and zeale to their errours , or other things wherein they scandalize them . of this sort are many heretiques and scismatiques , and idolaters that sollicite men to embrace the errours they hold , or the superstitions they practise out of meer zeale to their errours and superstitions . iezabel was zealous for the worship of baal , and therefore shee entertaines and promotes the priests of baal at her owne table , that shee might further her superstition , out of the mad affection shee had to the idol . saint paul sayes of the iewes that went about to establish their owne righteousnesse that they did it out of a zeale of god , though not according to knowledge , ro : 10. 2. there are not a few that corrupt others by enticing them to drunkennesse , idlenesse &c. for no other end but because they love their sin , and would have as many companions with them in their sin as they can infect , to build up the divells kingdome . the adulteresse with much faire speech drawes the simple young man to cōmit lewdnes with her , only to satisfy her immoderate lust , pr. 7. 21. these are very grievous scandalizers harming and destroying their brethrens soules to further their sin , and to make others children of hell like themselves . and it shewes in them a wicked disposition that loves and delights in evill . yet because it is out of some ignorance ( though it bee such as is pravae dispositionis , of an evill disposition ) it is therefore lesse voluntary then the former , and thereby lesse evill , and lesse obnoxious to woe . 3. some doe scandalize others by faire words out of misguided love to the persons they scandalize : so that the motive hereof is an affection of love compounded with ignorance , and imprudence . thus peter advised christ to decline his sufferings , out of love as he thought : but ignorantly , and therefore our saviour rejected his counsell as savouring of a meere carnall and humane affection . mat. 16. 23. telling him that hee was a scandall to him . in this manner many carnall parents have disswaded their children from martyrdome , from zeale , and forwardnesse in religion , least they should bee lost , as they thinke , become melancholy , unfashionable , misse their preferment , be mocked by men of the world &c. wherein they thinke they shew much love to thē , but do indeed scandalize , or harme their soules , as peter did christ. but the woe due to this is lesse then the former , because it is lesse voluntary , as being not out of a love to the evill , but to the persons they perswade through simple ignorance of the evill to which they perswade . thirdly difference is to be made of scandalizeing in this kind according to the matter or thing wherein they scandalize them . for sometimes men doe lay a stumbling block by seducing men from the truth , in credendis , in matters of faith . as those of whom s. peter speakes , 2. pet. 2. 1. that brought in damnable heresies , or heresies of perdition : and those of whom s. paul speaks , that sought to deprive christians of their liberty in christ , that they might bring them into bondage , gal. 2. 4. those that corrupted mens minds from the simplicity that is in christ. 2. cor. 11. 3. some doe scandalize others in agendis , in matters of practise , whether pertaining to religion , or to civill conversation . as balaam that corrupted the israelites in both : and all others that draw men to superstition , intemperance and the like sinnes . now the former are caeteris paribus , other things being alike , the worse sort of scandalizers : for as much as a pernitious errour in matters of faith is more dangerous , as more easily spreading and infecting the minds , then a corrupt practise that hath lesse colour for it , and likely more resistance . the reasons why a woe belongs to such scandalizers are 1. because they are plaine and manifest agents and factors for satan and his kingdome . our lord christ called peter satan , when he was a scandall to him , though but out of imprudence . mat. 16. 23. much more justly may the title be fastened on him that scandalizeth out of craft , who is ingeniosè nequam , wittily wicked . for this reason s. paule styled elymas the sorcerer a child of the divell , because he did not cease to pervert the right waies of the lord , act. 13. 8. for what doe such but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with open face declare themselves for satan , and associate themselves to him in promoting his worke , which is the devouring of soules : and therefore may expect his pay , to whose service they have addicted themselves . 2. because they are direct enemies to god. s. paul stiled elymas , an enimy to all righteousnesse . acts 13. 8. and what is an enemy to righteousnesse , but an enemy to god , who loveth righteousnesse and hateth iniquity ? what doe such scandalizers but apply themselves to seduce men from their subjection to gods kingdome : and as much as in them lies , overthrow his dominion ? now such as shew enmity against god may justly expect hostility from him against them , wrath in requitall of their unrighteousnesse , and that in proportionable measure , answerable to the measure of their iniquity . for application of this truth . 1. we may hereby discover the great guilt that lies on them , that by this way scandalize others , and the great misery that belongs to them . surely there are every where many , who at least through imprudence doe scandalize men to their ruine by insinuating practises : many carnall parents that relish not the word of life themselves , out of prejudice against godlinesse , and holy zeale disswade their children from diligence in duties of godlinesse , prayer , reading , hearing , meditating on gods word , as conceiving that these things will make them silly , unfashionable , unsociable , dejected , melancholick , opinionative , that it will hinder their credit and preferment . and therefore divert the current of their minds to the reading of poems , play-bookes , amorous writings , acquaint them with merry company , pregnant wits , that they may learne gallantry of behaviour , whet their wits , erect their spirits . but instead of learning these things , they learne for the most part the damnable arts of swearing , whoring , fighting , drinking , riot , scoffing at religion , and the rest of those hellish courses , which are in these daies vailed under the name of bravery of spirit , and gallantry of carriage . and this falls out by gods just judgement , that while parents are enemies to that noble service which their children by their godlinesse , and holy zeale might doe for god the soveraigne lord ; to that heroicall fortitude of minde , in contemning the world , and bearing the extreamest evills for christs sake , which faith produceth ; that incomparable joy , that true liberty which a holy life begetteth , that surpassing wisdome , and usefull worth that attend the knowledge of god , and an upright heart towards him : their children should fall into the basest services of their own lusts , & of satans will : enslave themselves to whores , and drinke , and such like effaeminating things , be filled with meere vanity , empty of reall worth , and prove a griefe to their parents , a burden to their countrey , the ruine of their houses , and which is yet worst , children of hell . and as this is the course of too many ill-advised parents , so it is the manner of too many unfaithfull friends , and misguided masters , who being led by the same spirit endeavour to quench the beginnings of new birth in their friends , and servants , by their counsells : if they perceive in them any sense of sin , any degree of humiliation , any application of their minds to religion , any alienation of their minds from the prophanenes & vanity of the world , they set their wits on worke how to prevent them , conceiving they shall doe them a pleasure , when as their counsells tend to their perdition . and thus they doe as they say apes doe to their young ones , amplexando strangulant , by hugging them , they kill them . unhappy men ! that thinking to doe good , destroy those whō they love , and procure a woe to their own soules in recompence of their counsells , that under the covert of friendship act satans part : and precipitate themselves and their followers into perdition : but besides these there are not a few , who are zealous for corrupt opinions , for superstitious traditions , for drunken usages , for prophane libertinisme &c. and others who out of craftie reaches , and subdolous intentions , for worldly advantages apply themselves to seduce others . of which sort are no doubt many emissaries out of popish seminaries , agents for separation , and other seedesmen of tares . shall i take up the apostles wish , gal. 5. 12. i would they were cut off that trouble us ? so indeed we wish , but my text puts me out of hope of attaining it in this life , & therefore i can doe no more but only read their doome , that a heavy direfull woe hangs over their heads , which will as surely fall on them , as god is true . for how can it be otherwise , but that gods wrath should break forth against those that continue practises against him as his enimies ? can any prince brook the sowers of sedition , the seducers of his subjects from their allegiance , the underminers of his authority ? if claudius caesar were so blockish , we shall seldome meet with such another . certaine it is , god will not so put it up , he hath proclaimed himselfe to be a god that will by no means cleare the guilty . exod. 34. 7. that he will repay them that hate him to their face : let no man deceive himselfe , god is not mocked . there is a treasure of wrath reserved for all such factors for hell . the same cup that balaam and ieroboam , and iannes and iambres and elymas dranke of shall all seducing iesuits & inveigling sectaries and promoters of licentiousnesse drinke of . the same judgement abides them : the same hell must hold them . wherefore in the next place admonitiō is needfull . 1. to those that out of imprudence doe scandalize , that they consider what they doe . thou that disswadest frō that which is good , out of ill-advised love , consider better what thou doest . wilt thou disswade that which god commands ? wilt thou goe about to crosse his worke ? gamaliels saying should lesson us better : that which is of god we cannot overthrow , least haply we be found even to fight against god. acts 5. 39. wilt thou destroy thy brothers soule whom thou thinkest to benefit ? wilt thou doe the divell service under shew of a good office to thy friend ? s. peters case should be a memento to thee , that thou maist deserve the title of satan by such officiousnesse . 2. to those that out of zeale to their opinions and affection to their waies doe scandalize , that they look well what it is they are zealous for , it is good alwaies to be zealous in a good thing , gal. 4. 18. but in evill the more zeale the worse . nothing worse then iezabels zeale for baal ; nothing better then elijahs zeale for god. in a wrong way , the faster a man runnes , the worse ; in a right way , the better . it is mischievous enough to scandalize others ignorantly ; it is more mischievous when it is done with zeale : for that is done with more activity , and after a more pernitious manner . it is pitty good mettall should be ill placed . it might doe much good were it rightly used , use thy zeale for god , it will be thy happinesse : if thou use it for evill , it will be thy madnesse . 3. to those that scandalize others out of crafty and evill intendments , that they doe but weave a net to catch themselves . thou that art willingly the divels agent , take this with thee , that the divell will over-reach in the end . what wages have witches , the divels covenant servants , but confusion ? and what reward canst thou that art the divels hired servant expect but destruction ? thou hast sold thy self to worke wickednesse : and iniquity shall bee thy ruine : while thou doest destroy thy brothers soule , thou doest by the same labour damne thine own . oh take this wholesome counsell : repent of this thy wickednesse : and pray god , if perhaps the thoughts of thine heart may be forgiven thee : acts 8. 22. use thy wit and zeale for god who will doe thee good : debase not thy selfe to doe the divell service , who loves thee onely as a salvage doth , that hee may devoure thee . § . 9. lastly for those that are in danger of being scandalized by such practises , it concernes them 1. to walke by the light of gods word . for it is light that must keepe us from stumbling : if a man walke in the day hee stumbleth not , because hee seeth the light of this world . but if a man walke in the night he stumbleth , because there is no light in him . iohn 11. 9. 10. so it is concerning the soule , if there be ignorance and errour in it , it is easily scandalized , but light and understanding preserve a man safe . 2. to look well to thy goings , without which thou maist stumble though thou have light before thee . remember then that of solomon , prov. 14. 15. the simple beleiveth every word : but the prudent man looketh well to his goings . bee not easily credulous then of mens counsells : trust not lightly to their judgements : try their spirits , examine their counsels , & opiniōs afore thou embrace them . forget not s. pauls rule , rom. 16. 17. to marke them which cause divisions , and offences contrary to the doctrine which is delivered to us , and avoyd them . for they that are such serve not our lord iesus christ , but their owne belly , and by good words and faire speeches deceive the hearts of the simple . cap. 6. of scandalizing in speciall by persecution . the fourth way of scandalizing in the distribution before made is scandalizing by injuring or persecuting . this way maldonate conceives our saviour specially intended vers . 2. and he gathers it from the antithesis as it is set down by s. mat. ch : 18. 5. 6. for having said v. 5. who so shall receive one such little one in my name , receiveth me . addes immediately v. 6. but who so shall offend one of these little ones which believe in me &c. where scandalizing vers . 6. is opposed to receiving , that is entertaining with kindnesse , and therefore imports injuring or persecuting . and indeed scandalizing is an effect of persecution , even such scandalizing as causeth apopostasie . our saviour saies of the stony ground which resembles such hearers as have no roote in themselves , when tribulation or persecution ariseth because of the word , by and by they are offended , mat. 13. 21. and that when many shall be delivered up to be afflicted , many shall be offended . mat. 24. 10. wherefore we conclude , that misery or woe belongs to those that scandalize others , by afflicting , injuring , or persecuting them . which woe belongs to all that shall cause enmities , griefes , and other harmings of mens minds , by terrifiing them with threats , by wronging them in spoiling their goods , by giving them blowes , or other wayes , whoever the persons thus harmed be . for such workes being the works of unrighteousnesse shall have their due vengeance . vnto them that are contentious , that obey unrighteousnesse shall bee indignation and wrath , tribulation & anguish upon the soule of every man that doth evill . ro. 2. 8. 9. but yet in a higher degree the woe belongs to them that offend beleivers in christ , who are the chiefe object of persecution , which are chiefly meant in this place . of whom the apostle saies , 2. thess. 1. 6. it is a righteous thing with god to recompense tribulation to them that trouble such . to cleare this truth i shall distinctly answer these 3 questions . 1. wherein persecution is exercised , and how believers are persecuted , 2. how scandalized by persecution . 3. what woe belongs to such as thus scandalize them . for an answer to the first of these questions ; persecution in greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth most properly signify an eager swift motion , as in running a race , or in the chasing of an enemy flying , with an hostile mind : by translation it signifies any eager pursuit , or seeking after a thing which wee would obtaine , as when we are commanded heb. 12. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , follow after peace , & the apostle phil. 3. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i pursue if i may comprehend or attaine to , hee meanes the knowlgdge and grace of christ. but in the ecclesiasticall use of this word it is appropriated to those afflictions which unbeleiving and ungodly men doe set themselves to inflict on the godly and believers . in this sense it is used mark. 10. 30. where our saviour sayes that the losse of things left for him shall bee recompenced with an hundred fold in this time , yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not without persecutions , that is afflictions and hard usages from evill men . and s. paul 2. tim. 3. 12. they that live godly in christ iesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be persecuted , that is , be ill handled by the ungodly which thing they doe many wayes . sometimes by seeking after their lives ; so that nothing will satisfy them but the shedding of their blood , as if nothing else could quench their thirst , but a draught of a godly christians blood . yet not all in the like cruell manner : to some it 's enough that they can destroy them : to others it 's not sufficient unlesse they can cause them sensim mori , to dye a lingring death by torture , so as to be long a dying , or that if it be shorter for the time , it may be with the extreamest paine , or with the extreamest ignominy . nor are the impulsive causes the same in all : it 's in all hatred of the godly , but not for the same reason : and therefore the bitternesse of this hatred is in some greater and more lasting : in others lesse , and sooner removed : s. paul persecuted the church of god : but he did it out of ignorance and unbeliefe , and therefore was the more capeable of repentance and mercy , 1. tim. 1. 13. iezabel persecuted the prophet elijah out of zeale for her idolatry , 1. kings 19. 2. herodias , because iohn baptist had preached against her companying with herod , mark. 6. herod persecuted iames and peter that hee might please the people . acts 12. in all there 's malice , but upon different reasons . and for the kind of death which they inflict on them , it is different according to the divers degrees of their malice , wit and power , some they stone , others they saw in two , others they slay with the sword . heb. 11. 37. some they hang on a crosse , some they cast to wild beasts , some they drowne in the sea , some they boyle in oyle to death , some they broyle on a greediron , some they burne at a stake , some they make away in secret , as the histories of the church doe abundantly testify . sometimes persecution reacheth not to the taking away the life , but to bonds and imprisonment , as it befell paul and silas acts 16. to banishment , losse of goods , as it befell the saints , heb. 11. 37. to excommunications , and casting out of the synagogue , as our saviour foretold , ioh. 16. 2. to threatnings and hard speeches , iude 15. to slanders , and false accusations , mat. 5. 11. to scoffes , insulting sarcasmes , which are called cruell mockings , heb. 11. 36. and with which it is said ismael persecuted isaak . gal. 4. 29. in a word all those wayes of inflicting evill , whereby the malignant spirits of wicked men doe harme the godly in their bodies , outward estates , & name , are acts of persecution . such kind of evills sometimes happen to the godly by voluntary vndertakings , as death , and danger , and wants by reason of travaile to promote the gospell , or the like cause : but then they are acts of persecution when they are by others inflicted on them to doe them mischiefe . it falls out sometimes that believers and godly persons doe molest and practise one against another , by reason of private discord , and grudges from corruption prevayling although they agree in the worship of the same lord. sometimes such kinde of practises are betweene unbeleivers themselves , who seekes one anothers lives , vexe , spoyle , expell one another , by reason of private enmities : sometimes they doe the like to beleevers upon private quarrells arising from ambition , covetousnesse or the like cause . by all which there may harming and scandalizing come ; but it is then in the usuall ecclesiasticall acception of the word , persecution , when ungodly men inflict those evills on godly and beleiving persons , quî tales , as they are such , for their piety or faiths sake , for righteousnesse sake . mat. 6. 10. 1. pet. 3. 14. for christs sake and the gospells , mark. 10. 29. more distinctly when men inflict evill on others for their profession of christ , and his gospell , for not serving idols , as when the emperour did put to death christians for refusing to offer incense to their heathen gods. and nebuchadnezzar cast into a fiery fornace , three iewes for not bowing downe to his golden image , or when they bring evill on them for doing their duty , the reproving of sin , delivering gods message , as when ahab and iesabel made elijah to fly , micajah to lye in prison , herod cast iohn baptist in prison for declaring their sins to them , and foretelling ther judgment , when the princes of darius procured daniel to bee cast into a den of lions for praying to god three times aday , when the iewes drave the apostles from one citty to another for preaching the gospell , then it is persecution ; and thus even at this day those that have power doe persecute christians in some places by cruell torments , in some by expulsion from their dwellings , spoyling their goods , in some by tauntes , mockes , threates , disgracings , slanders &c. for their embracing the word of life , rejection of idolatry , publishing of the truth , non-conformity to the vices of the world . for it is the lot of gods people which our saviour requires us to remember , iohn 16. 20. the servant is no greater then the lord , if they have persecuted me , they will also persecute you . now these persecutions doe scandalize , as our saviour tells us mat. 13. 21. and the reason of their scandalizing may be gathered from our saviours words , who tells us that the good hearers persevere , because they bring forth fruit with patience . wherefore on the contrary the scandall of the temporary beleivers is for want of patience : defect of patience to beare the assaults of persecution is that which causeth the persecuted beleiver or hearer of gods word to be scandalized . for the heart of man is swayed by paines and delights . arist. lib : 2. ethic : ad nicom : makes voluptatem & dolorem , pleasure and griefe , the generall objects , or matter about which vertues , and vices are conversant . the reason of which is because in all morall things pleasure and griefe doe move and sway men to or from a thing . hereupon it is that when men have not roote of faith , and strength of patience , their resolutions are altered , their courses changed , their minds broken by suffering hard things : so that rather then undergoe them , they will yeild to that sin which is their ruine . the spirits of strong men are apt to be broken with calamities , even as a strong oake by a mighty wind , yea the feare of things grievous doth oft prevaile to scandalize men . s. peter who was a man of great resolutions , was dashed by the charge of a weake mayd , when it tended to bring him into danger , and all the disciples were offended because of christ , as soone as he was apprehended , mat. 26. 31. as for the woe that belongs to such scandalizing , it is the same which is awarded unto other sorts of scandalizing ; if not greater : forasmuch as this kind of scandalizing hath more of malice in it then the rest . for all persecutors are moved by bitter malice towards the godly to injure and molest them . 't is true , sometimes their malice is pure malice , sometimes mixt : but alwayes malice . the pharisees who persecuted our lord christ out of pure malice , they said , hee had an uncleane spirit : mark. 3. 30. they called him a samaritane , a wine-bibber , a friend of publicans and sinners . they sought to intangle him , to destroy him though his miracles convinced them , that he was a teacher sent from god , and that god was with him , iohn 3. 2. but others persecuted out of malice compounded with ignorance . luk. 23. 34. saith our saviour , father forgive them , for they know not what they doe ; compounded with blind zeale ; the time cometh saith our saviour iohn 16. 2. that whosoever killeth you will thinke that hee doth god service . s. paul sayes that out of zeale hee persecuted the church , philip. 3. 6. this malice is lesse then pure malice , and the woe due to this scandalizing by persecution , lesse then to the former ; 1. persecution out of blind malice is the more pardonable , and the lesse punishable , then that which is done out of pure malice , which may perhaps be utterly unpardonable , when it is the sinne against the holy ghost . whereas s. paul alleadgeth for himselfe , that though he were a persecutor , and a blaspheamer , yet hee obtained mercy , because hee did it ignorantly in unbeleife , 1. tim. 1. 13. neverthelesse all persecution of the godly , all scandalizing by evill handling of men , without repentance , hath eternall death for its wages . it is a righteous thing with god to recompence tribulation to them that trouble you , saith s. paul. 2. thes. 1. 6. & what is the tribulation ? he tells them v. 9. they shall be punished with everlasting destruction frō the presence of the lord , and from the glory of his power . and though god suffer such enemies of his church to prevaile for a time , yet few of them in the end escape his hand , but by some exemplary death , or other grievous judgment they beare the punishment of their iniquity . neither pharaoh , nor saul , nor herod , nor nero , nor domitian , nor any of the chaldaean , syrian , roman persecutors have escaped without deserved vengeance . as it is just with god to recomdence tribulation to them that trouble his people . so he doth undoubtedly inflict it seriùs aut citiù● , sooner or latter , unless his revēging hand be held up by the repentance of the persecutor . for application of this truth , first wee may hereby discerne the danger of those that this way scandalize others . the impetuous malice of persecutors carries them violently with rage against beleivers , so that they neither perceive their sin , nor the woe due to it . even like a horse that runs furiously and violently , observes not into what precipices , pits , down-falls it casts it selfe : so a persecutor that is driven by malice and blind zeale to breath out threatnings and slaughter against the disciples of christ , and to spoyle the church runs ( as we use to so say ) without feare or wit , neither considering whom he persecutes , nor how hard a thing it is for him to kick against the pricks : they see not what a tempest hangs over their heads , what a pit they are falling into . for even then when they study cruelty , devise mischiefe on their beds , while they act it with their tongue cutting like a sharp rasour , weigh the violence of their hands in the earth , use their strength , authority , power , as men that know not the way of peace , but destruction & unhappines are in their wayes , while they hire souldiers , arme executioners , invent torments for the saints , even thē & all that while god is whetting his sword and bending his bow and making it ready , hee is preparing for him the instruments of death ; he ordaineth his arrowes against the persecutors , that their mischiefe may returne upon their owne head , and their violent dealing may come downe upon their pate . ps. 7. 12. 13 , 16. god is diging up a pit for the wicked , psal. 94. 13. and as sure as pharoah , saul , iezabel , herod , nero , domitian , and the rest of persecutors have suffered divine vengeance : so surely shall all cruell inquisitors , barbarous turks , unjust oppressours , ungodly scoffers , divellish belyers of gods people perish . it is determined in heaven : upon the wicked hee shall raine snares , fire and brimstone , and an horrible tempest : this shall bee the portion of their cup. for the lord tryeth the righteous : but the wicked and him that loveth violence his soule hateth , psal. 11. 5 , 6. 2. this may justly deterre men from this way of scandalizing by persecution . a way of scandalizing it is that satan , who vseth all practises to stumble men , vi & dolo , by force and craft , hath set on foote in all times , in all churches . where princes are infidels or heretiques he seeks to raise them vp to waste the church to vexe the godly . where they have professed , and countenanced the gospell , and godlynes , there hee sets on worke some or other as secret vnderminers of their peace , such as may reach at them with their tongues , if they cannot with their hands . and it is so still : as in some places there are persecuting souldiers ▪ and persecuting iudges , so there are in other places persecuting scoffers , persecuting accusers , whose busines is to discourage beleevers , to affright the godly ▪ not only infidell princes , and hereticall prelates , but also the whole rabble of vitious men , riotous livers , sons of belial will bee out of their malignity practising against the saints that are opposite to their wayes . and the divell knowes this to be a prevailing way by reason of the love men have to their lives , goods , ease , and quietnesse . but for such as thus doe scandalize , it behoves them take notice of the woe following , to remember what our saviour said to saul , act. 9. 4 , 5. it is hard for thee to kicke against the pricks . if they be able to fight with god , let them goe on : if not , let them remember iulians end betimes , that they may not be forced to confesse as he did , vicisti galilaee ; christ hath overcome them , though to their perdition . 3. lastly for those that are apt to be scandalized by persecutions it concernes them to get roote in themselves , strength of faith , stability of patience to stand in the time of triall , that they be not overthrowne in their goings by violent scandalls . the fiery triall must not be , as if some strange thing had happened to us ; but as men prepared for such a combate , we are wisely to foresee the assaults of such temptations , that we be not surprised by them , and to fortifie our selves with faith and courage , that we be not forced by them . we must watch , stand fast , quit our selves like men , be strong . 1. cor. 16. 13. remembring that the favour of god , the peace of our consciences , & salvation of our soules , depends upon our victory : that the fearfull shall be without : to him that overcometh shall be given to eate of the tree of life , which is in the middest of of the paradise of god. we must breake through terrours ; looke beyond death ; and by faith overcomming the world , and the prince of it , as christ and the saints have done , enter into glory . chap. 7. of the aggravation of the woe belonging to scandalizers . having finished the two first propositions contained in the first verse , there remaines only the third and last proposition containing an aggravation of the woe due to scandalizers by comparing it with a lesser though very grievous affliction , it were better for him &c. for the reading & meaning of which , much needs not be said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( in enlish it is profitable , to which answers in s. mat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is behovefull ) is translated by our translators according to the phrase in saint marke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is better for him . now in the aggravation it selfe wee are to consider the persons whose offence is spoken of , and the grievous punishment with which the woe due to such offenders is compared . the persons of whose offence our saviour speaks are these little ones . now by little ones are not meant little ones in age : for although our lord christ tooke occasion from the presence of little infants to use this phrase ; yet chiefly by the addition of saint matthew which adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that beleive in me , by the condition of these little ones , that they are converted and become humble as little children ; and because not litle children in age , but litle ones in disposition are apt to be scandalized in that manner our saviour here speaks of , it is plaine that our saviour meanes by ( these little ones ) believers in him , who are called little ones , not from their age , or quantity of body , but from their disposition or condition , because they are little in their owne eyes , or in the esteeme of the world , or because some of them that beleeve on him are lesse then others : the greivous punishmēt with which the woe due to such offenders is compared , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , o be drowned in the deep of the sea , as it is in s. matthew ; in s. marke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , throwne into the sea , in s. luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cast into the sea , & that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that an asse-milstone be hanged about his necke , in s. mark. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a milstone be put about his necke , in s. luk. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that an asse-milstone bee about his necke . criticks busy themselves about this asse-milstone , what it was , and why so called ; some conceive it to be the lower milstone , because that is the greater , and our saviour would expresse the weight of the fall by the greatnesse of the stone : therefore they say the lower milstone was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the asse , either because in manner of an asse it bare the burden , or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to move , or bring about , because the upper milstone is turned about it , as iansenius conceives . but suidas in his greek lexicon in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies the upper milstone was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the asse , and this is more likely , and that the reason why it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was because it was turned about with an asse , and thereby distinguished from mola trusatilis , that milstone that was wont to be turned about with the strength of mens armes : which is the opinion generally of interpreters , ambrose , hilary , erasmus , iansenius , maldonate &c. however wee conceive of this milstone , the intent of our saviour was to shew by this addition the certainty of his perishing , the weight of his fall , and the irrecoverablenesse of it ; for a man that is cast into the sea , and hath a milstone hanged about his necke , is sure to perish , there being no possibility for him to use his armes or body to stay himselfe from sinking , and he hath a most heavy downfall , the weight of the milstone carrying him most violently into the bottome of the deepe , and his fall is irrecoverable , no man being able to prevent his fall , or to recover him thence . for this reason in the revelation of saint iohn ch . 18. 21. where the irrecoverable destruction of babylon is signified , the resemblance is the same with that in my text , and a mighty angel tooke up a stone like a great milstone , and cast it into the sea , saying , thus with violence shall that great citty babylon be throwne downe : and shall be found no more at all . hierome in his comment : on math : 18. 6. saies this manner of casting men into the sea was secundùm ritum provinciae quo majorum criminum ista apud veteres iudaeos paena fuerit , ut in profundum ligato saxo demergerentur : according to the manner of that province , in which that was among the ancient iewes the punishment of greater crimes , that they should be drowned in the deepe with a stone bound about their neckes . but this punishment we finde no mention of in the old testament , though of stoning often . what other writers relate i cannot speake , nor upon what evidence s. hierome found this to be the manner of the ancient iewes to punish great crimes by drowning the malefactors in the deepe of the sea , with a milstone hanged about their necke . casaubon in his notes on matthew 18. 6. proves by a passage or two which he cites out of diodorus siculus , and athenaeus , that the greekes used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drowning in the sea , as a punishment among them , but he finds not that it was by tying a stone to their necke , but rather by putting the malefactor into leade . and it may seeme by a passage which he cites out of polybius , that it was rather reckoned among the easier , then more grievous sorts of punishment . maldonate conceives it might bee that our saviour in using this resemblance did allude unto the pride which hee here censures , as he did math : 11. 23. when hee said ; and thou capernaum which art exalted to heaven , shalt be brought down to hell . what ever the allusiòn be , saint hierome rightly notes , that our saviour meant hereby to let us understand that it were better for scandalizers to receive a short punishment here , then eternall torments . or that though to be cast into the sea with a milstone about the necke , be a certaine , grievous , irrecoverable destruction , yet the woe of scandalizers is more certaine , more grievous , more irrecoverable and it is considerable that the emphasis of our saviours words in averring this , seemes to intimate that he spake this with some vehemency , as if he had said to this purpose : though it bee that those that beleive in me are litle ones in their owne and others eyes ; yet i tell you it will be more tolerable for a man to bee thus dolefully cast into the sea , then for him to incurre the punishment of offending these litle ones , as little as they be , yea though hee offend but one of these little ones . now from this speech of our saviour , wee may observe that those that beleive in christ , are litle ones ; which is true , whether we compare them among themselves , or with others ; for magnum & parvum are relatives , as aristotle observes in his categories in the chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . now compared among themselves , they are some lesse then others . our saviour math : 25 , 40. by saying , in as much as yee have done it unto one of the least of these my brethren , yee have done it unto mee : intimates that some of his brethren are lesse then others : and indeed so it is . 1 in respect of spirituall gifts and graces some are lesse then others . our saviour in his charge to peter concerning his pastorall office distinguisheth betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his little lambes , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his sheepe , ioh. 21. 15 , 16. and requires peter to doe as it was foretold of himselfe , isay 40. 11. that he should feed his flocke like a shepheard , that hee should gather the lambes with his armes , and carry them in his bosome and should gently leade those that are with young . the apostle distinguisheth between the strong in faith and the weak in faith , rom. 14. 1. and 15. 1. thus it hath beene , and it is still . some are christians , come to maturity , others are in the blossome and bud : some are novices , catechumeni , yongling in christ ; some are confirmed christians & strong men in christ. which thing happens , first because of the sutablenesse of it to the condition of a body : for as it is in the naturall body , all members are not of equall growth , so it is in the mysticall body of christ , it is fitly joyned together and compacted by that which every joynt supplieth according to the effectuall working in the measure of each part . ephes. 4. 16. there is a different measure of each part , that there may be a meete symmetry in the whole . secōdly besides all members have not the same office : and therefore gods spirit gives not to all a like measure of knowledge and other gifts , rom. 12. 4 , 6. thirdly , againe all parts have not a like meanes for growth , not a like instruction and nurture , not a like time for growth : there is a different working in the severall parts , and accordingly a different growth , ephes. 4. 16. fourthly , if all christians were of equall strength , faith , wisdome , aud other graces , there would be a subtraction of the matter of sundry principall duties ; there would be no need one christian should edifie one another , beare with one another , avoyd the offence of another , give helpe to another , restore one another , &c. wheras god hath so tempered the parts of the mysticall body as well as the naturall , that the members should have the same care one of another , 1. cor. 12. 25. 2. in power , dignity , authority , wealth &c. both in the church , and in the world , some believers in christ exceed others . among many meane christians , some are noble in birth and dignity : among many christian subjects there are some soveraigne kings and princes that are christians : among many illiterate believers there are some learned believers . in which thing god hath admirably ordered that as there should be some nobles , some princes , some learned among his people , that they may help & defend his church : so there are not many nobles , not many mighty , not many wise after the flesh , that the support and raising of his church may appeare not to be by an arme of flesh , not by might , but by his spirit , that no flesh should glory in his presence . 1. cor. 1. 26 , 29. if wee compare them with others they are but little , i meane in dignity , secular honour , power , strength among men . except a david or a constantine , and some other christian kings , how few of gods people have injoyed any eminent degree of worldy glory ? the triumphant cōquerors , the mighty monarchs of the world have been most of them infidels . the almighty ( that intends a better inheritance for his saints even a kingdome that cannot be shaken , heb. 12. 28. ) bestowes not on them the great monarchies , dominions , and dignities of this world , which are meaner gifts . and accordingly the world makes small account of beleivers , as if they were but contemptible persons : for the men of this world have eyes of flesh , and fleshly minds : they magnify and admire the world and the pompe thereof , sumptuous palaces , gorgeous attire , great command , great observance and attendance : but the worth of spirituall excellencies , the glorious priviledges and endowments of gods sons they know not : even as christ was unknowne in the world , so are his members , 1. iohn 3. 1 , 2. lastly those that believe in christ are little in their owne eyes , that is humble , which ( it's likely ) was chiefly here meant by our saviour . for to this christ specially applyes the embleme of a little child , math. 18. 4. and in this sense saul is said to have been little in his own eyes , 1. sam. 15. 17. thus certainly are all the saints : david was as great in the eye of others as any man in the world in his age : yet he was not so great in the eyes of others , but he was as small in his owne . who am i saith he to god ) 2. sam. 7. 18. and what is my house , that thou hast brought me hitherto ? and psal. 131. 1. &c. lord my heart is not haughty , nor mine eyes lofty : neither doe i exercise my selfe in great matters , or in things too high for me . surely i have behaved and quieted my selfe as a child that is weaned of his mother : my soule is even as a weaned child . the reasons hereof are 1. because by faith they behold gods infinite greatnesse , and then comparing themselves with him , they cannot but thinke themselves as nothing . abraham was a great man in his time : he had great wealth , and was so potent that by the forces of his owne houshold hee overthrew foure conquering kings : yet when he comes to speake with god , hee doth in most humble manner acknowledge his owne meane condition : behold now , i have taken upon mee to speake unto the lord , who am but dust and ashes , gen. 18. 27. when a man surveyes the earth by it self , it is a great and vast body : but when it is compared with the heavens , it is instar puncti , but as a small point that hath no quantity . so for those men that looke on themselves , or compare themselves with other men , or inferiour creatures , they are apt to imagine themselves to bee some great mes , as simon magus vaunted himselfe , acts , 8. 9. but those that acquaint themselves with god , walke and converse with him , they find such an infinite disproportion betweene god and themselves , that they conceive themselves as nothing , even lighter then vanity it selfe . 2. as by faith they behold gods infinite greatnesse , and thereby find themselves as nothing : so by faith they behold gods infinite power , riches and soveraignty , and thereby see that they have nothing , that the things they have are not their owne but gods : that they have them from him , not by any merit of their owne , but ex dono , of free gift : nebuchadnez zar he swels when hee lookes on his greatnesse as his owne , is not this great babylon that i have built for the house of the kingdome , by the might of my power , and for the honour of my majesty ? dan. 4. 30. but holy david is in another tune , thine o lord is the greatnesse , and the power , and the glory , and the victory , and the majesty : for all that is in the heaven and in the earth is thine : thine is the kingdome ( o lord ) and thou art exalted as head above all . both riches and honour come of thee , and thou reignest over all , and in thine hand is power and might , and in thine hand it is to make great , and to give strength unto all . but who am i , and what is my people &c. 1. chron : 29. 11 , 12 , 14. and godly iacob , gen : 32. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i am little ( the phrase of my text ) in respect of all the mercies , & all the truth which thou hast done to thy servant . all was mercy and all the truth of god which he had , and therefore he was but little : the apprehension of this that all was to bee ascribed to gods truth and mercy , caused him to see nothing hee had that might puffe him up , though hee had much to be thankfull for : he doth not say , this is my house , my land , my dignity , my wit , &c. but these are the lands , the children &c. which god hath given , that hee hath lent me . he doth not take himselfe to bee a proprietary , but a borrower , not a gayner of them , but a receiver . and therefore as a borrower thinks not himselfe rich because hee hath much substance in his hands of other mens , so neither doe beleivers thinke themselves to bee great , because that which they have , they know it is but borrowed . for application of this truth , 1. we may hereby bee advertised what is the estate of beleivers in this life : some are lesse then others , and all little in this world : so accounted by others , and by themselves . the present condition in which they are is not the estate of men come to ripe yeares , but of children in their minority : of whom the apostle sayes , gal. 4. 1. that though they be heyres , yet as long as they are children they differ nothing from a servant , though they be lords of all : it is so with the saints in this life , all things are theirs , they are christs , & christ is gods , 1. cor. 3. 22 , 23. yet they have command of nothing : nor perhaps the use of so much as wicked men . as it is with the heire of all his fathers goods , while he is young , he is set to schoole , there corrected , fares harder and hath lesse money in his purse , lesse to mannage then many of his fathers servants : and yet all is his , and for him ; so it is with gods children , they are held hard to it , they have little in hand , they are low in the eyes of men , and in their owne , and yet this is no impediment to their future glory : it 's a preparative to their receiving their inheritance . the men of this world doe grossely mistake the case of gods people : they imagine god neglects thē , because they are not in high places , and great power on earth : but this is their folly , while they measure gods love , and care of his people by their owne affections , not by gods judgement , they imagine those unhappy who are most blessed , and themselves happy who are most accursed . 2. christs little ones should bee wiser , they should know that their present condition is to be little , and accordingly to bee contented with small things , not mind great things in this world , as if they could not be happy without them ; it was the end wherefore our saviour used the embleme of a little child , mat. 18. 2. ( to which the phrase of little ones in my text alludeth ) that he might admonish his disciples not to strive for dignities , and precedencies , in this world . and s. paul rom. 12. 16. changeth christians not to mind high things , but to condescend to men of low estate . excellent was the advice of ieremiah to baruch , jerem ▪ 4. 55. seekest thou great things for thy selfe ? seek them not . wee must remember for the present our condition is to have our allowance , and to bee stinted by god : and therefore ought to bee contented with it , though it seeme little , sith wee know god is our father , and though now wee bee little , yet hereafter hee will make us great , though now we be humbled , yet hereafter wee shall bee exalted : though wee bee now poore in this world , yet wee are rich in god : and heyres of all things . 3. answerably hereto it concernes them to quicken their hope , and to excite their endeavours after those great things which god hath prepared for them : the lesse beleivers in christ are now , the more should they long for , and pant after their greatnesse in heaven . by this they must comfort and support their soules in their present condition : if they looke for great things on earth , they shall bee sure to misse them , if they look for great things hereafter they shall bee sure to have them . heaven is their countrey , there is their preferment . on it they must fixe their hopes , by it they must sustaine their soules . lastly this consideration that scandalizing of them that beleive in christ is the offending of little ones aggravateth much the sinne of scandalizers . to trample little ones under foot , to injure , and harme little children , argues much pride and much unmercifullnesse . smallnesse should be the object of mercy , not of insolency . and therefore in this respect the sinne of persecutors is great who scandalize christs little ones , and accordingly their woe is great , which is the principall point of this verse , and is now to be handled . the second observation and that which is the maine point in these words , is this : that the punishment due to them that scandalize believers in christ is greater then any temporall death though never so greivous . this assertion needs no other confirmation then the words of the text rightly understood according to the explication before made . to which neverthelesse may bee added this argument : the punishment due to scandalizers of believers in christ is eternall punishment in hell . for that such is due to this sinne , hath been proved before in declaring the woe due to scandalizing in generall , and to each particular branch thereof . but it is certaine that no temporall death is or can be so grievous as eternall punishment in hell ; none so sharpe , and tormenting ; none so constant and lasting : the bitterest paines of the most lingring temporall death , being sufferable , and finite , the other being intolerable , eternall , and so in a sort infinite ; now finiti ad infinitū nulla proportio , there 's no proportion between a thing finite , and a thing infinite . therefore no temporall death can be equall to the punishment of scandalizers of beleivers in christ. but that i may distinctly handle the conclusion , it will be needfull to consider , 1. who are to bee accounted beleivers in christ. 2. why to the scandalizing of them there is so great vengeance allotted . to believe in christ is to acknowledge in heart that he is the messias that was to come into the world , to assent to the doctrine of the gospell which hee published , and to trust in him for remission of sinnes and salvation : from hence men are denominated beleivers in christ. so that they are indeed beleivers in christ , who doe acknowledge in heart that he is the christ , the son , the living god , that assent to his doctrine , and trust in him for righteousnes & salvation . my purpose is not to take occasion to cōsider exactly the nature and sorts of faith in christ , nor the signes whereby that which is true and genuine is distinguished from counterfeit , imperfect , or defective . for at this time we are onely to consider whom another man is to take for a beleiver in christ , whom hee ought to take heed of scandalizing . onely thus much may be fit to be considered , that beleivers in christ may bee so called either according to gods estimation , as they are in his sight ; and in this acception they onely are beleivers in christ , who have the most excellent grace of faith planted in their hearts , by gods spirit , by which they are united to christ , dwell in him , live by and to him : which all that acknowledge the truth of the gospell in their profession of it , or that yeild to it in mind a light and uneffectuall credulity to it , doe not . but these are only knowne by god , who alone searcheth the heart and reines . or else beleivers in christ are called such according to that estimation man may make : and thus wee are to account all those as beleivers in christ , who knowing what they professe doe without compulsion professe themselves beleivers in christ , and doe not openly renounce either by speech or practice the truth of christian faith , though they have much weakenesse of knowledge , many errours in opinion , and many sinnes in their practice . in generall the number of those who professe freely their assent to the articles of the creed , that joyne in the worship of christ , and professe subjection to his precepts are to bee accounted by men as beleivers in christ , the scandalizing of whom is so woefull . the reasons why so great a degree of punishment belongs to such as scandalize beleivers in christ , are 1. because christ doth love them dearely , and they are of neare relation to him . the love of christ to them is abundantly manifest in that superlative expression of it , his dying for them : hee loved us , saith the apostle , eph. 5. 2. and hath given himselfe for us an offering and a sacrifice to god for a sweet smelling savour . and in like sort are they most tenderly beloved of his father , who so loved them , that he gave his only begotten sonne , that whosoever beleiveth on him , should not perish , but have everlasting life , iohn 3. 16. and for their relation there is no relation of dearenesse by which their indearednesse to god the father , and the lord jesus christ is not expressed . they are his little flock , luke 12. 32. and a good sheepheard is tender over his flocke : they are his servants , iohn 12. 26. and of these , good masters are carefull : they are his friends , iohn 16. 15. and true friends are very mindefull of their friends : they are his peculiar people , tit. 2. 14. 1. pet. 2. 9. and a good prince is very tender of his peoples safety : they are his brethren , heb. 2. 11. and true-hearted brethren are very regardfull of their brethrens good : they are his children , v. 13. the sonnes of god , 1. iohn 3. 1. heires of god , joynt heires with christ , rom. 8. 17. and strong is the affection of a father to his child , his sonne , his heire : they are the spouse of christ , eph. 5. 23. 25. and what is a man more zealously affected to , then to his beloved spouse ? they are his members , v. 30. and what is it that a man will not give or doe to save his members ? whence it is that he that sheweth kindnesse to them doth it to christ , math. 25. 40. the neglecting of shewing mercy to them is a deniall of it to christ , v. 45. and an offence to them a sinnne againg christ , 1. cor. 8. 12. their sufferings christs sufferings , coloss. 1. 24. this was the reason why christ when he spake to saul from heaven , going about the persecuting of beleivers at damascus , said thus to him , saul , saul why persecutest thou me , acts 9. 4 , 5. saul thought that hee had bent himselfe onely against a company of peevish refractary people , whom hee thought worthy of all punishment for their obstinate adhering to their profession , by him conceived impious superstition , and heresy : but it was indeed christ himselfe who was persecuted , and strucke at in their persecutions . and so it is in all the persecutions of beleivers for their faith and obedience . now then christ must needs be provoked greatly by the scandalizing of them whom hee loves so dearely , accounts so neare to him : doubtlesse what was said of the iewes , zech. 2. 8. hee that toucheth you , toucheth the apple of his eye , is truely verified of all true beleivers , hee that toucheth them toucheth the apple ( if i may so speake ) of gods eye , which he will not let passe unrevenged . 2. the sinne of scandalizing beleivers in christ as it is against those whom christ loves , and are neare and deare to him , so it tends directly to the overthrow of christs kingdome . for to what end are they persecuted for the faith and service of christ , to what end are they tempted to sinne , harmed in their consciences , but that they may be alienated from christ , withdrawen from subjection to him , hindred in his service ? sauls persecuting of david is construed as if hee had bid him goe serve other gods , they have driven me , saith david , out this day from abiding in the inheritance of the lord , saying , goe serve other gods. 1. sam. 26. 19. nor can it be otherwise interpreted but that they which scandalize little ones that beleive in christ for their faith and obedience sake , doe as good as say , beleive not , obey not christ. now all such cannot but fall heavily under the wrath of god , and of christ iesus the universall iudge . what he said , luk. 19. 27. will be verified of them : as for those mine enemies that would not that i should raigne over them , bring them hither , and slay them before me . for loe thine enemies o lord , loe thine enemies shall perish , and all the workers of iniquity shall bee scattered . psal. 92. 9. 3. as it tends to the overthrow of christs kingdome , so especially in the last sorts of scandalizing it ariseth out of hatred of christ , his people , kingdome , and gospell ; which shewes a most wicked heart , and causeth intollerable provocation to anger . 4. in the practise of this sinne , especially by persecution , what are scandalizers but as satans hands to execute what hee instigates them to ? our saviour in his epistle to the church of smyrna , revel . 2. 10. tells that church that the divell should cast some of them into prison that they might bee tryed , and they should have tribulation ten dayes . are wee to thinke that the divell did in his owne person lay hands on any of the beleivers of that church , and by might hale them to prison , as saul intended to doe at damascus ? nay , wee find no record for any such thing , nor is it agreeable to the course of gods providence whereby hee rules the world . but rather we are to thinke that the divell is said to cast them into prison , because he excited the infidell rulers of those times to doe it , who therein tooke on them the person of the divell as iudas did , when he betrayed christ , and peter ( though in another manner ) when hee disswaded christ from his willingnesse to suffer . now that which is promoted by satan , who is the father of all evill , and the grand enemy of christ cannot but bee most odious to him , and procure his wrath , specially when men suffer themselves to be made satans professed agents and servants to doe his will. for application of this truth . 1. wee may hereby perceive the tender care which christ hath over his people . he takes their scandals as if he himselfe were scandalized , their injuries as his owne injuries , the persecuting of them as the persecuting of himselfe , which hee will not suffer to escape unpunished . pretious in the sight of the lord is the death of the saints , saith the psalmist , psal. 116. 15. their lives are pretious , and their death is pretious . i may adde , even their reproaches , their injuries , their false accusations , their scandalls are pretious , not sold for nought , nor valued as no losse . albeit sometimes it may seeme so , yet it is not in truth so as the psalmist complaines , psal. 44. 12. thou sellest thy people for nought , and dost not increase by their price . nay rather their haires are numbred , luke 12. 7. hee that valewes sparrowes , doth not account his childrē as nought worth : doubtlesse the meanest of his saints hath his teares bottled ; and his flittings numbred , and all his injuries booked . psal. 56. 8. and that to some end , even that they may be recompensed in them , revenged on their adversaries . a great cordiall this should be to christs little ones , to persist in the faith notwithstanding their scandalls , sith this light affliction , which is but for a moment , worketh for them a farre more exceeding , & eternall weight of glory : 2. cor. 4. 17. and as it hath been some content to some spirits dying , that they knew their death should not be unrevenged ; so it may bee a comfort to beleivers , that their persecutions shall be required , hee will doe right to them , justice on their enemies . 2. it should further direct us when wee are scandalized to commit our cause to god , to our lord christ. thus did zechariah when they stoned him with stones , hee said , the lord looke upon it , and require it . 2. chr : 24. 22. and thus did our lord christ 1. pet. 2. 23. when he suffered he threatned not , but committed himselfe to him that judgeth righteously . so should we : else wee intrence on gods prerogative , who hath said , vengeance is mine and i will repay . rom : 12. 19. wee disadvantage our selves by hindering the recompence of our patience , wee marre our cause by making it evill ; which otherwise would be good , wee harme our selves by moving god to anger for our miscarriage . it s our wisdome to forbeare avenging our selvs , else we shall shew that we remember not christs love to us , nor trust his care over us . 3. from hence scandalizers may take the right measure of their sinne : and the greatnesse of their punishment . they thinke commonly when they persecute beleivers , godly preachers , faithfull christians , they doe but speake against , and vexe , and oppose a company of peevish , precise , silly weak folke . thus did paul imagine when he persecuted the church of god. but christ told him otherwise , i am iesus whom thou persecutest . acts. 9. 5. and so doe all that are moved by the same spirit , and walke the same way . for wherefore are beleivers hated ? is it not for their constancy in the faith , their profession of the truth , their zeale to christs kingdome , their obedience to his precepts ? the scandalizing of them then can bee no other but an offence of christ. there may bee some that may thinke they love christ , and yet scandalize his little ones . but this cannot bee : the love of christ and of the brethren goe together , as s. iohn strongly proves , in his first epistle . know then , that scandalizing of christs members is no lesse then the offending of christ , and will be punished , as if his person were directly struck at . behold the lord commeth with ten thousands of his saints to execute iudgement upon all , and to convince all that are ungodly among them of all their ungodly deeds , and of all their hard speeches , which ungodly sinners have spoken against him . iude 14. 15. lastly this may startle those that practise this course of scandalizing : those that beleive in christ are in appearance little ones , of small power , contemptible , and therefore they are ready to think they may harme them with impunity . but it were good for them to remember solomons caveat prov. 22. 22 , 23. robbe not the poore because he is poore : neither oppresse the afflicted in the gate . for the lord will pleade their cause , and spoyle the soule of them that spoyled them . consider what a doome is here threatned to scandalizers of beleivers . bee assured that gods righteousnesse , his love to his people , his owne cause requires this severity at his hands . know that ther 's no escaping unlesse they could fight against god , and were stronger then hee . provoke not then a couragious lion , stirre not up the wrath of the omnipotent god. touch not his annointed , doe his prophets no harme . shew them all kindnesses on earth , that what they cannot , their saviour may recompense in heaven : that when yee faile they may receive you into everlasting habitations . finis . notes, typically marginal, from the original text notes for div a62878-e2690 § 1. eccl. 12. 11 the speaker and occasion of the words . § the partition of the text . § 3. the explication of the word scandall in the proper acception . lexic . in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . § scandall in the scripture use . ps. 69. 23. rom. 11. 9 §. of the sorts of effective scandall . §. 6. the necessity of scādals . §. 7. in respect of scandalizers . § 8. of persons scandalized . §. 9. of satan . § 10. of god. ezek. 3. 20. § 11. for what ends ordered by him . enchir. ad laur c. 96. §. 12. the application . 1. to iustifie religion notwithstanding the scandals of the professors of it . §. 13. to magnify the providence of god. § 14. 3 to teach men to walk circumspectly . §. 15. 4. to waite for christs comming . §. 1. the explication of the words of the second proposition of the text. § 2. that a woe belongs to scandalizers . § 3. §. 4. who are scandalizers , and to what scandalizing woe belongs . iames 1. 14. qu. ans. lib. 4. de gubernat , dei. § 6 why a woe belongs to them . rom. 7. 13. §. 7. § 8. application 1. to manifest the danger ●f scandalizers . §. 9. 2 to admonish them of their sin . § 10. directions to avoide it . § 1. scandalizing distributed into foure waies § 2. a woe belongs to them that scandalize by sinfull example . § 3. what actions of sinfull example doe scādalize . qu. ans. qu. ans. §. 4. how they doe scandalize . lib. 4. de guber . dei. §. 3. why a woe belongs to such . §. 6. application 1. to move them to mourne that scandalize by sinfull example . §. 7. 2. to move men to take heed of scandalizeing by sinfull example . § 8. 3. and others that they be not scandalized by sinfull example . §. 9. directions to prevent it . §. 1. a woe belongs to scandalizers by abuse of liberty in things lawfull . §. 2. reasons thereof out of s. paules epistles . §. 3. the difficulty of this point , and quaeres propounded to cleare it . §. 4. answere of the first quaere what are things lawfull & indifferent , and what is our liberty in their use . §. 5. what waies our liberty in things indifferent may be restrained . § 6. the summary of the apostles resolutions about scandall in the use of things indifferent delivered . rom. 14. § 7. and 1. cor. 8. 9. 10. chapters . §. 8. que. 1. who are to avoyde scandalizing by abuse of liberty in things indifferent . §. 9. que. 2. scandalizing of whom by such abuse is to be avoyded . §. 10. que. 3. whether stroug ones are obnoxious to such scandall . § 11. que. 4. who are to be accounted weake ones not to be thus scandalized ? § 12. qu. 5. what evill consequent on our action makes scandalizing of this sort . §. 13. que. 6. how long we are to forbear our liberty for feare of scandall . §. 14. que. 7. what foresight of scandall consequent is necessary to make a man culpable of scandalizing this way . §. 15. que. 8. whether the restraint of our liberty for feare of scandall , be universall . §. 16. que. 9. whether scandall may be by omission of the use of our liberty . §. 17. que. 10. whether a community or a magistrate may be scandalized . § 18. que. 11. what we are to doe where there is danger of scandall one way and of disobedience to the magistrate another way . §. 19. que. 12. what we are to doe in case of scandall , either by using or not using our liberty ? §. 20. que. 13. what we are to doe , when the forbearing of our liberty endangers the losse of it . §. 21. que. 14. what are we to doe when there is danger of life by not using our liberty , of scandall by using it . §. 22. que. 15. what we are to doe when there is feare of scandall to some and hope of good to others by use of our liberty . §. 23. que. 16. how farre we are to regarde the scandal that ariseth from fancy without any probable reason ? §. 24. application 1. to manifest the uncharitablenes of scandalizers by abuse of their liberty . §. 25. 2. to disswade them from this sin , with directions against it . §. 26. 3. to admonish men of being scandalized by anothers use of his liberty , and directions to that end . §. 1. a woe belongs to scandalizers by enticing practises . §. 2. how men scandalize by enticing practises . §. 3. difference of scandalizers by enticing practises in respect of the part they act therein . §. 4. difference of scandalizers by enticing practises in respect of the motives which incite them . §. 5. difference of scandalizers by enticing practises according to the matter wherein they scandalize . §. 6. the reasons of the woe due to this scandalizing . §. 7. application 1. to manifest the great guilt of scandalizers in this kind . §. 8. 2. to admonish men to take heed of scandalizing this way . §. 9. and those that are apt to be scandalized . §. 1. a woe belongs to scandalizers by persecution . §. 2. how beleivers are persecuted . § 3. how persecutions doe scandalize . § 4. what woe belongs to scandalizers by persecuiion . § 5. application . 1. to discover the danger of such scandalizers . § 6. 2. to deterre them from it . § 7. 3. to advise them that are in danger of being scandalized by persecutions . § 1. the explication of the third proposition in the text . § 2. those that believe in christ are little ones . § 3. some lesse then others in spiritual gifts and graces . § 4. in power and dignity §. 5. beleivers commonly lesse then others in the world . § 6. little in their owne eyes . § 7. application 1. to advertise us of the estate of beleievrs in this world . §. 8. 2. to teach beleivers contentednesse in a low condition . §. 9. 3. to quicken their hope after heaven . §. 10. 4. to aggravate the sin of scandalizing beleivers . §. 11. that the woe due to scandalizers of beleivers is greater then any temporall death . §. 12. who are to be accounted beleivers in christ. §. 13. why so great vengeance is awarded to scandalizers of beleivers in christ. §. 14. application 1. to manifest christs tender care over his people . §. 15. 2. to teach us to commit our cause to him when we suffer for him . §. 16. 3. to advertise scandalizers of the greatnesse of their sin , and punishment . §. 17. 4. to deterre them from their sin . emmanuel, or, god-man a treatise wherein the doctrine of the first nicene and chalcedon councels, concerning the two natures in christ, is asserted against the lately vented socinian doctrine / by john tombes ... tombes, john, 1603?-1676. 1669 approx. 294 kb of xml-encoded text transcribed from 119 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a62866 wing t1803 estc 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(eebo-tcp ; phase 1, no. a62866) transcribed from: (early english books online ; image set 62675) images scanned from microfilm: (early english books, 1641-1700 ; 949:13) emmanuel, or, god-man a treatise wherein the doctrine of the first nicene and chalcedon councels, concerning the two natures in christ, is asserted against the lately vented socinian doctrine / by john tombes ... tombes, john, 1603?-1676. [8], 227, [1] p. printed for f. smith ..., london : 1669. reproduction of original in union theological seminary library, new york. table of contents: p. [5]-[7] errata: p. [1] at end. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -divinity. nicene creed. socinianism -controversial literature. 2004-11 tcp assigned for keying and markup 2004-12 apex covantage keyed and coded from proquest page images 2005-01 andrew kuster sampled and proofread 2005-01 andrew kuster text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion emmanuel ; or , god-man . a treatise wherein the doctrine of the first nicene and chalcedon councels , concerning the two natures in christ , is asserted against the lately vented socinian doctrine . by john tombes , b. d. isa. 9. 6. for unto us a child is born , unto us a son is given , and the government shall be upon his shoulder : and his name shall be called wonderful , counsellour , the mighty god , the everlasting father , the prince of peace . london , printed for f. smith at the sign of the elephant and castle without temple-bar . 1669. imprimatur , ex aed . lambethanis martii 8. 1668. tho. tomkyns r. r in christo patri ac domino domino gilber ▪ to archi-ep . cant. a sacris domesticis . to the reader . whereas this treatise begins with mention of christs words , mat. ●6 . 10 , 33. which carry a shew of impertinency , i think it fit to advertise thee that indeed this is but a s●red of a treatise concerning the kingdom of god , and licensed under the title of theocracy , and because of a writing against the divine nature of christ not long afore vented ( which i was not aware of when i composed it ) i yielded to the motion of publishing this by it self , it being suggested to me , that so printed it would be useful and seasonable , which having told th●e of , i crave thy prayers for him who is thine in the service of our lord christ. john tombes . the contents . sect. 1. the god whose kingdom is to be sought is the father of our lord jesus christ. sect. 2. jesus christ is the son of god in the sense professed in the nicene creed . sect. 3. christs being god in the sense of the nicene creed , is proved from john 1. 1 , 2 , 3 , 4 , 5 , 9. 10 , 14 , 15 , 18. sect. 4. the exceptions against the proof of christs god-head , from john 1. 1 , &c. are set down . sect. 5. the sense of john 1. 1 , 2 , 3 , 4 , 5 , 9 , 10 , 14 , 15 , 18. given by the adversaries , is reselled . sect. 6. the reasons of the adversaries exposition of john 1. 1 , &c. are shewed to be insufficient . sect. 7. christs generation before the world was is proved , from john 8. 58. sect. 8. christs being before the world was , is proved from john 17. 5. sect. 9. col. 1. 12 , 13 , 14 , 15 , 16 , 17. is urged to prove the god-head of christ. sect. 10. the proof of christs god-head , from col. 1. 12 , 13 , 14 , 15 , 16 , 17. is vindicated from exceptions . sect. 11. heb. 1. 2 , 3 , 4 , 5 , 6 , 8 , 9 , 10 , 11 , 12 , 13. are urged to prove the assertion of christs god-head . sect. 12. the argument from heb. 1. 2 , 3 , 4 , 6 , 8 , 9 , 10 , 11 , 12 , 13. is vindicated from exceptions . sect. 13. heb. 7. 3. is urged to prove the eternal son-ship of christ. sect. 14. christs kingdom is the kingdom of the son of man , so termed according to his excellency above all men . sect. 15. christs consubstantiality with the father , according to his deity , with us , according to his humanity , as the chalcedon councel determined , is asserted and proved from john 1. 14. acts 2. 30. rom. 1. 3 , 4. and 9. 5. sect. 16. the exception against the argument , from acts 2. 30. rom. 1. 3 , 4. rom. 9. 5. is set down . sect. 17 this exception against the argument is refuted . sect. 18. the consubstantiality of christ with the father and us , is proved from 1 tim. 3. 16. sect. 19. the exceptions against this proof . sect. 20. these exceptions are refelled . sect. 21. the same consubstantiality of christ is confirmed , from 1 pet. 3. 18 , 19 , 20. gal. 4. 4. rom. 8. 3. 1 john 4. 2. heb. 2. 14. and 10. 5. john 16. 28. sect. 22. christs consubstantiality with the father and us , is proved from philip. 2. 5 , 6 , 7 , 8. sect. 23. the exception against this argument is recited . sect. 24. the text is explained in order to the refelling of the exception . sect. 25. some objections against the proof , from philip. 2. 5 , 6 , 7 , 8. are answered , particularly objections against expounding the form of god , philip. 2. 6. of the state of empire . sect . i. the god whose kingdom is to be sought is the father of our lord jesus christ. being taught by christ to pray , mat. 6. 10. thy kingdom come , and ver . 33. to seek first the kingdom of god ; it is necessary we know what is meant by the terms [ god the father , the son. ] for explaining whereof we are to consider that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated god answering to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as i shew in my oath-book lect . 1. sect . 5. ) in its common notion , notes any numen , divine power , which is worshipped , whether real or nominal : agreably to which st. paul tells us , 1 cor. 8. 4 , 5 , 6. as concerning therefore the eating of th●se things that are offered to idols , we know that an idol ( though worshipped as god by deluded gentiles ) is nothing in the world ( hath no power to do good or hurt ) and that there is none other god but ons : for though there be that are called gods , whether in heaven or upon earth ( as there be gods many and lords many ) but to us there is but one god the father , of whom are all things , and we in or for him , and one lord jesus christ , by whom are all things , and we by him : where it is observable that the term [ one god ] is attributed to the father , to wit of christ , who as he is stiled ephes. 1. 2. our father , so v. 3. the god , and father of our lord jesus christ ; who is therefore frequently termed in the writings of the evangelists , especially st. john by our lord christ the father and his father , and distinction is made between one god and one lord , as in this place , so also 1 cor. 12. 5 , 6. ephes. 4. 5 , 6. ( it is 1 tim. 2. 5. one god , and one mediatour between god and men ) and accordingly the apostolical salutations , benedictions , prayers , and valedictions run thus , rom. 1. 7. 1 cor. 1. 3. 2 cor. 1. 2. ephes. 1. 2. philip. 1. 2. col. 1. 3. 1 thes. 1. 1. 2. thes. 1. 2. grace to you , and peace from god our father , and the lord jesus christ with addition of mercy , 1 tim. 1. 2. 2 tim. 1. 2. tit. 1. 4. from god the father . 2 cor. 1. 3. blessed be god even the father of our lord jesus christ. 2 cor. 13. 14. the grace of our lord jesus christ , and the love of god , ephes. 1. 3. blessed be the god and father of our lord jesus christ. ephes. 3. 14. for this cause i bow my knees unto the father of our lord jesus christ. col. 1. 3. we give thanks to god and the father of our lord jesus christ , praying alwaies for you . 1 thes. 1. 2 , 3. we give thanks to god alwaies for you all making mention of you in our prayers , remembring without ceasing your work of faith ; and labour of love , and patience of hope , in our lord jesus christ , in the sight of god and our father . james 1. 1. james a servant of god , and of the lord jesus christ. 2 pet. 1. 2. grace and peace be multiplied unto you , through the knowledge of god , and of jesus our lord. 2 john 3. grace be with you , mercy and peace from god the father , and from the lord jesus christ the son of the father in truth and love . and accordingly where the word [ god ] or [ father ] is put simply it is distinctly applyed to the father of our lord christ , rom. 1. 1 , 3 , 4 , 8 , 9 , and 3. 25 , 26. and 5. 1 , 2. 8. 10 , 11 , 15. and 6 , 4 , 11 , 23. and 7. 4. 25. and 8. 3. 17. 33 , 34 , 39. and 10. 9. and 14. 17 , 18. and 15. 5 , 6 , 7 , 8 , 9. 16. 17 , 19 , 30. and 16. 20. 26 , 27 , 1 cor. 1. 1 , 2 , 9. 24 , 30. and 3. 23. with many more both in the epistles and other writings of the new testament in which god is distinguished from the lord christ , and is therefore meant of the person of the father , concerning whom the apostle doth expresly say , 1 cor. 11. 3. i would have you know , that the head of every man is christ , and the head of the woman is the man , and the head of christ is god. in like manner arch-bishop usher in his diatriba about the ancient apostolical creed of the roman church , and other forms of faith wont to be propounded in catechism and baptism both by the western and eastern christians tells us , pag. 13. out of rufinus , that almost all the eastern churches do thus deliver their faith : i believe in one god the father almighty , and in the following speech , whereas we say , and in jesus christ his only son our lord , they deliver it thus , and in one lord our lord jesus christ his only son , which he shews in the shorter and larger cre●ds hierosolymitan , alexandrian , that of eusebius caesariensis recited at the first nicene councel , and with some addition assented to as their creed dr. pearson exposition of the 8th . article , we have already shewn that the father is originally that one god , which is deried by none . hereby we may understand who is meant by [ the father ] to wit , the father of christ , and therefore the kingdom is termed by christ the kingdom of his father , matth. 26. 29. because it is appointed or delivered to christ by the father , luke 22. 29. matth. 11. 27. and 28. 18. john 3. 35. and 5. 19 , 20 , 21 , 22 , 23 , 26 , 27. and 13. 3. act● 2. 33. 36. 2 pet. 1. 17. and in all his administrations christ expresseth his aim not to be his own , but his fathers glory , john 8. 50. 54. and 14. 13. sometimes it is termed the kingdom of their father , mat. 13. 43. because god appoints it to the saints , luke 22. 29. and 12. 32. and therefore christ saith , mat. 20. 23. to sit on my right hand , and on my left is not mine to give , but it shall be given to them for whom it is prepared of my father , mat. 25. 34. then shall the king say to them on his right hand , come ye blessed of my father , inherit the kingdom prepared for you , from the foundation of the world . acts 1. 7. it is not for you to know the times or the seasons which the father hath put in his own power : for which reason it is said . 1 cor. 8. 6. of him are all things , and believers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or to him , in the sense in which it is said , rom. 11. 36. for of him , and through him , and to him are all things ; to him be glory for ever , amen : and concerning christ it is aid , phil. 2. 8 , 9 , 10 , 11. because he humbled himself and became obedient unto death , even the death of the cross , therefore god also hath highly exalted him , and given him a name , which is above every name , that at the name of jesus every knee should bow , of things in heaven and things in earth , and things under the earth , and that every tongue should confess that jesus is the lord , ( that is ) god's king , king of kings , and lord of lords , at his appearance and in his kingdom , and this shall be ) to the glory of god the pather : and more fully st. paul expresseth it , 1 cor. 15. 24 , 25 , 26 , 27 , 28. then cometh the end when he shall have delivered up the kingdom to god even the father , when he shall have put down all rule and all authority and power : for he must reign till he hath put all enemies under his feet : the last enemy that shall be destroyed is death : for he hath put all things under his feet ; but when he saith , all things are put under him , it is manifest that he is , excepted which did put all things under him , that god may be all in all ; whence you may observe that the term [ god ] is distinctly put for the person of the father , in contradistinction to the son , and that it is the father who appoints the kingdom to the son , that he puts his enemies under his feet , that the son shall deliver up the kingdom to the father , that the issue or end is , that god to wit the father , may be all in all , that is , in all the management of this kingdom from the begining to the end the father may be glorified by the son , and by all others to whom the kingdom is given . sect . 2. jesus christ is the son of god in the sense professed in the nicene creed . this leads us to enquire concerning the terms [ son of god , of man , christ , the lord jesus christ ] which are the titles by which he is expressed , whose the kingdom is said to be , and therefore we cannot rightly conceive of this kingdom without understanding these terms : that the title the son of the living god , given to jesus christ the son of man is a fundamental article of the christian faith , is manifest from christs approbation of peters answer to christs question to his disciples matth. 16. 13. whom do men say that i the son of man am ? to which st. peter answered , verse 16. thou art the christ the son of the living god , whereto it is said jesus answered and said unto him , blessed art thou simon bar-jona , for flesh and blood hath not revealed it unto thee , but my father which is in heaven : and again , when jesus said to the twelve , will ye also go away ? simon peter answered him , lord , to whom shall we go ? thou hast the words of eternal life , and we believe and are sure that thou art that christ the son of the living god , john 6. 68 , 69. and when the eunuch said to philip , acts 8. 36. see here is water , what doth hinder me to be baptized ? philip said , if thou believest with all thine heart thou maist , and he answered and said , i believe that jesus christ is the son of god , verse 37. st. paul acts 9. 20. preached christ in the synagogues at dimascus , that he is the son of god. and john 1. 49. nathanael said to christ , rabbi . thou art the son of god , thou are the king of israel . 1 john 2. 22. he is antichrist that denieth the father and the son. verse 23. whosoever denieth the son , the same hath not the father . 1 john 4. 15. whosoever shall confess that jesus is the son of god , god dwelleth in him , and he in god. 1 john 5. 5. who is he that overcometh the world but he that believeth that jesus is the son of god ? verse 11 , 12. and this is the record ▪ that god hath given to us eternal life , and this life is in his son : he that hath the son hath life , he that hath not the son hath not life . nevertheless there is great difference about this appellation [ the son of god ] whether it import divine nature distinct from humane , or humane nature , yet by divine operation , not by the ordinary way of natural generation as other men are begotten , but by the supernatural operation of the holy ghost according to that of the angel to mary , luke 1. 35. the holy ghost shall come upon thee , and the power of the highest shall overshadow thee ; therefore also that holy thing which shall be born of thee , shall be called the son of god. whence the samosatenians and photinians of old , so the socinians in this last age deny that jesus christ had being afore his conception by the holy ghost in the virgins womb , but the arians granting him to have a divine nature , say , that he was created by god the first creature out of nothing , and then that by him god the father made all things else : in opposition to whom the creed of the first nicene councel , as it is in eusebius his epistle to the church of caesarea set down by arch-bishop usher in his diatriba de symbolis pag. 16. out of at hanasius operum tom . 2. pag. 48. edit . commelinian socrates lib. 1. hist. c. 5. theodoret. lib. 1. c. 12. and gelasius cyricenus in act. concil . nic. part 3. c. 35. is thus : we believe also in one lord jesus christ born the only begotten of the father , that is of the substance of the father , god of god , light of light , very god of very god , begotten not made , of the same substance with the father , by whom all things were made , both the things in heaven , and the things in the earth : in which there are these propositions included , 1. that jesus christ was before any creature was made . 2. that he was begotten of the substance of the father , not made of nothing , as the arians held . 3. that he was very god of very god , of the same substance with the father . 4. that by him all things were made , whether in heaven or in earth , which propositions are proved by these texts of scripture . sect . 3. christ's being the son of god in the sense of the nicene cre●d is proved from john 1. 1 , 2 , 3 , 4 , 5 , 9 , 10 , 14 , 18. the first text of holy scripture which i shall produce to prove them is , john 1. 1 , 2 , 3 , 4 , 5 , 9 , 10 , 14 , 15 , 18. where it is thus said , in the begining was the word , and the word was with god , and the word was god , the same was in the begining with god : all things were made by him , and without him was not made any thing that was made , in him was life and the life was the light of men : and the light shineth in darkness , and the darkness comprehended it not : verse 9. he was the true light which enlightneth every man that cometh into the world , vers . 10. he was in the world , and the world was made by him , and the world knew him not , verse 14. and the word was made flesh , and dwelt among us , and we beheld his glory , the glory as of the only begotten of the father , full of grace and truth . verse 15. john bare witness of him , and cried , saying , this is he of whom i spake , he that cometh after me is preferred before me , for he was before me . verse 18. no man hath seen god at any time ; the only begotten son which is in the bosom of the father , he hath declared him . it is agreed on , that by [ the word ] is meant jesus christ , as appears from verse 17 , 29. and other passages in the text , and therefore thence i argue : he who was in the beginning of the creation with god , was god , by whom all things were made , whose life was the light of men , the true light inlightning every man that cometh into the world , by whom the world was made , who was made flesh , was the only begotten of the father , in the bosom of the father , before john the baptist was , before any creature was made , begotten of the substance of the father , not made of nothing , very god of very god , of the same substance with the father , by whom all things were made : but such was jesus christ , therefore he was , before any creature was made , begotten of the substance of the father , not made of nothing very god of very god , of the same substance with the father , by whom all things were made : the minor is almost the express words of the text , the major is evident from the equivolence of terms , it being all one to be god in the beginning by whom all things were made , the world was made , the only begotten of the father in his bosom before john baptist as to be before any creature was made , begotten of the substance of the father , not made of nothing , very god of very god , of the same substance with the father , by whom all things were made . sect . 4. the exceptions against the proof of christs god-head from john 1. 1. &c. are set down . nevertheless the major proposition of the argument is denied , and for a reason of the denial it is said . 1. that the scope of the apostle , is to set forth by whom the gospel began , as appeareth by the very appellation of [ the word ] here given to christ in regard of his prophetical office in publishing the gospel . 2. that by [ in the beginning ] is not meant the creation of heaven and earth at first , but of the preaching the gospel and the new creation , as is meant mark 1. 1. luke 1. 2. john 6. 64. and 8. 25. and 15. 27. and 16. 4. acts 11. 15. heb. 2. 3. 1 john 1. 1. and 2. 13 , 14 , 24. 2 john 5. 6. which note a special term of beginning , which was the time of christs preaching , in respect of which he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beginning , luke 3. 23. to wit to preach the gospel when he was about thirty years of age , not as it is translated , began to be about thirty years of age . 3. that he was with god in heaven about that time , being taken up into the third heaven , as paul was , 2 cor. 12. 2. and so was in the bosom of god , as is gathered from iohn 3. 13 , 31 , 32. and iohn 6. 62. 4. that he was a god as moses is said to be exod. 7. 1. because of the power he had to work miracles , and therefore iohn 1. 1 , the word is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and should be rendred [ a god ] not [ god or the god. ] 5. that by [ all things made by him ] is not meant the heaven and earth at the first creation , but the things or persons belonging to the new creation by iesus christ expressed in these places , 2 cor. 5. 17 , 18 , 19. ephes. 2. 10. ephes. 3. 9. 6. that when it is said , the world was made by him ] the meaning is , the church was reformed by him , or life eternal was revealed by him , called heb. 2. 5. the world to come . 7. that his life was the light of men by his preaching : or that in him was life upon his resurrection , and that this life was the light of men by saving them , and raising them up from the dead . 8. that it should not be read iohn 1. 14. he was made flesh ; but the word was flesh , that is , a man of humane weakness after he was a man , and so not meant of his humane nature at his incarnation , but his after condition in his life . 9. that as isaack is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heb. 11. 17. by reason of his being abraham's heir , and extraordinary birth , not because he was the only begotten of the substance of abraham : so iesus christ is termed the only begotten of the father , not from his peculiar generation of the substance of the father before the heaven and earth were made , but so other peculiarities , 1. because he was by peculiar operation of the holy ghost generated in the virgins womb , which is the reason of this title of the son of god given to christ by the angel himself , luke 1. 35. 2. because of his special sanctification and mission , which is the reason given by christ himself , iohn 10. 36. 3. because of his resurrection from the dead , which is the reason given by st. paul acts 13. 33. and therefore termed the first begotten from , or of the dead , col. 1. 18. rev. 1. 5. 4. because of his singular exaltation and office , which is agreeable to what is said , psal. 89. 27. and whereby he is termed the first born among many brethren , rom. 8. 29. and by reason of his calling to the office of chief-priest-hood that is applied to him , heb. 5. 5. which is written , psal. 2. 7. thou art my son , this day have i begotten thee . 10. that he was before iohn baptist , not in him , but in power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mightier , or stronger than him , which is the word used concerning the same speech in the other three evangelists , matth. 3 , 11. mark 1. 7. luke 3. 16. sect . 5. the sense of john 1. 1 , 2 , 3 , 4 , 5 , 9 , 10 , 14 , 15 , 18. given by the adversaries , is refelled . i reply , 1. that irenaeus lib. 3. adv. heresies , c. 11. and others near the apostles time , say , that the scope of the evangelist iohn in writing this gospel was to oppose the heresies of the gnosticks , ebion , cerinthus , marcion , valentinus , and such others , as whether from platonick philosophy , or other fancies , corrupted the doctrine of the god-head , made christ a meer man , contrary to which st. iohn asserts his divinity in the beginning , and thence got the name of the divine , and his gospel to be that part of scripture which doth most plainly deliver theology or speech of god , and thereby as also in relating many acts and sermons of christ omitted by other evangelists which makes a supplement to their histories . 2. that the series of the apostles words , the expressions compared with gen. 1. 1 , 2 , 3 , 4 , 5. of [ in the beginning was the word with god , all things were made by him , the life was the light of men , the light shineth in darkness , and the darkness comprehended it not ] are so correspondent to each other , that none but will say , that at least st. john did allude to moses his description of the first creation , and that he did use moses his expressions , and therefore meant the same thing , hath been conceived not only by christians , but also by a●relius the platonist , as eusebius , in his book of evangelical preparation , lib. 11. c. 19. relates ; nor is it to be slightly passed over , which john cameron observes in his answers to questions on the epistle to the hebrews , ch . 1. v. 2. concerning gods manner of delivering mysteries in the old testament , that it was to be but dusky , as in the twi-light , until the messias his time , who should fully discover the things of god as the sun , when it is risen , doth things before obscured , and that the apostle knew christs creating the world in the beginning even from gen. 1. for wherefore , saith he , i beseech you , should moses ( which no where else is done in the whole scripture ) so often bring in god speaking , let this and that be made , and after it was made ? for certainly god then used no speech as when he spake to the prophets . it is but a cold answer , that moses did so write , that it might be signified after a humane manner , that god made all things by his beck . for who doubts of that , or doth not indeed know , that to make the frame of the world god used no tools or engines ? besides , if that were the intent , why is not also else-where god brought in using like speech , when he did some great work or miracle ? i do no whit doubt but john had an eye on that place , when he termed christ the word , as if he had said , that christ was pointed out by those expressions ; he said , and it was made , although obscurely indeed , as befitted those times , even as also obscurely mention is made of the holy spirit , in the same chapter , when moses said , and the spirit of god moved upon the waters . for indeed at first view he seems to speak of some wind and so the chaldee paraphrast expounded that place . but because no reason can be given whence that wind should arise , or fit cause why it should move upon the waters , men might be inclined to conjecture that moses in that place had respect to another thing . in the same manner plainly , sith no reason of so diligent and heedful an observation fit enough can be given , that god spake of each thing severally , let it be made and it was made , there must be some mystery couched under those expressions : when therefore in the new testament we are taught , that all things were made by christ , let the jews either open and explain to us that mystery , or let them not shew themselves stiff in this matter . i confess indeed , that without the light of the gospel , we should be hesitant here with the jews ; but sith christ is called the word , and said to be he by whom god made all things , no man hath any more cause of doubting left , but that moses would intimate it by that diligent observation which the words of the psalmist , [ psal. 33. 6. 9. by the word of the lord were the heavens made , and all the host of them by the breath of his mouth : he spake and it was done , besides those word● psal. 136. 5. to him that by wisdom ( which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as well as speech ) made the heavens , psal. 148. 5. he commanded and they were created , did so far intimate that the chaldee paraphrast , isa. 45. 12. reads ; i in my word have made the earth , and created man upon it and isa. 48. 13. by my word i have founded the earth , and philo the jew besides other sayings in his book of allegories shewing his inklings of his knowledge of this mystery , though dark saith , the word or reason , ( for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both ) made the world : these with many other allegations , which might be produced out of jewish writers , and others do evince , that the evangelist means the same creation , when he saith all things were made by him , and the same beginning when he saith , in the beginning was the word , as moses meant , when he said , in the beginning god created the heaven and the earth . gen. 1. 1. 3. the sense of the words in which the force of the argument consists is according to the plain and obvious use of the words and phrases ; the other for the most part without example , and so streined , as that it may easily be perceived , they studied rather to wrest , than to interpret them ; as will appear by comparing the allegations and senses on both sides given in the particulars as they are in order examined in the next section . 4. the adversaries acknowledge , that the intent of the evangelist in that which is said of christ , was to set out christ in what he was singular , and was excellent in him : but to expound his words as they do , is to make the evangelist deliver things common to him with others , as to say , in the beginning was the word , that is , preaching the gospel , or in the beginning of the preaching of the gospel the word christ was , that is , had a being , that he was with god , that is , was known of god , is to say no more than might be said of john baptist ; to say he was with god to learn mysteries is the same which st. paul saith of himself , when he was rapt into paradise , or is true of moses when he conferred with god in the mount ; to say all things were made by him , that is , by his preaching the gentiles were become new creatures , is no more than might be said of peter , paul , and other apostles ; to say he was a god in office , that he had divine power to work miracles , is to say no more of him than might be said of moses , of the apostles , nor do they or can they give any good reason , which may agree with the majesty and wisdom of so divine a writing and writer as this of john , to deliver things so obvious in so obscure phrases , as are not congruous to a divine historian , when the same might be , and were by other evangelists delivered in plainer expressions ; nor why he should prefix those sacred aphorisms before his history , if they contained no mystery , but things easily perceivable by sense ; nor is such an end , as is imagined by some , to shew that john baptist was not the messias , any thing probable to have been propounded by john the evangelist , who wrote long after john baptist was dead ; nor could be , or was by any conceived to be the christ : such things as these can hardly be imputed to the evangelist without some note of dotage . 5. to expound the words [ in the beginning was the word ] that is , in the beginning of the preaching of the gospel was the word , that is , christ was preaching of the gospel , or the preaching of the gospel was , is more like an inept tautology of a trifler , than the holy , wise saying of a divine writer . 6. the sense given by the adversaries is in sundry things not true ; for in the beginning of the preaching of the gospel christ was not with god in heaven , as they expound , verse 1. 2. his being with god , but was come from heaven , and conversed familiarly with men ; nor is it true , that in the beginning of the preaching of the gospel ( be the beginning at john's beginning to preach , or christs , or his apostles , or the continuing of it in the daies of his flesh ) all things belonging to the new creation , the new covenant , the reconciling the world , the preaching and propagating of the gospel were done by him . for the many miracles of christ were not done in the beginning of the preaching of the gospel , nor was his dying for us , nor the sending his apostles , and their impowering by the coming of the holy ghost to them till after his resurrection and ascention : yea those men who expound the words , john 1. 3. all things were done by him of divine and marvelous works , yet many divine marvelous works , as , the opening of the heavens , the descent of the spirit in the form of a dove , the transfiguration and glory in the mount , the rending the veil of the temple , the earthquake , cleaving the rocks , opening the graves , darkening of the sun at his death , his resurrection from the dead , they deny to have been done by christ or the concurrence of his power or operation ; nor is it true in their sense , that without him was nothing done that was done ; for in the business of the preaching of the gospel afore christs manifestation to israel , iohn did preach and baptize , and in the working of miracles there were some that did cast out devils in christs name , who followed not christ , luk. 9. 49. nor is it true , that in their sense the world was made by christ , that is the gentiles reconciled by christs preaching or the world reformed ; for that was done by the apostles after his ascention : and if it be said , that after christs ascention all things were done by him , that the world was made by him , that was not in the beginning , in which they say , he was the word , that is , did preach the gospel , was a god , that is , did work miracles , was with god , that is , was taken up into heaven , and therefore the making of all things , john 1. 3. cannot be understood according to their own exposition of [ in the beginning ] of christs care in ordering and moderating all things belonging to his church after his ascention , nor had any more been said of him as then done than may be said now , which is contrary to the adversaries grant , that some more than ordinary remarkable things is related of christ by st. john in the first verses of his gospel : whence may be justly inferred that the exposition given by them neither is consistent with the truth of things , nor the evangelists words , nor their own sayings . sect . 6. the reasons of the adversaries exposition of john 1. 1 , &c. are shewed to be insufficient . but besides other absurdities , which are in the exposition of the adversaries , the reasons they give are mistakes and insufficient for what they produce them : for in the first there is a great mistake , as if the evangelist used the term [ word ] to intimate by whom the preaching of the gospel began ; for christ is not termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we translate [ the word ] because he was gods messenger to declare gods mind to us in the gospel ; the term [ word ] is not fit to expresse a deputy , but the term [ ambassador , lega●e ] but because it signifies reason , and wisdom , and therefore fitly expresseth christ , who was the wisdom of god , by whom he made all things at the beginning of the creation , psal. 136. 5. prov. 3. 19. with whom he was when he prepared the heavens , prov. 8. 27. to which the evangelist alludes , when he saith , john 1. 2. the same was in the beginning with god , and the authour of the book of wisdom , ch . 9. 2. alluding to that , gen. 1. 26. let us make man in our image , saith , who hast framed man in thy wisdom , or , because all things are said to be made by the word of god , as in the places before alledged , psal. 33. 6. 9. psal. 148. 5. alluding without doubt to the expressions , gen. 1. 3 , 6 , 9 , 11 , 14 , 20 , 24 , 26 , 28. and accordingly the holy writers in the new testament , expresse the first creation , as done by the word of god. st. paul 2 cor. 4. 6. god who commanded the light to shine out of darkness . heb. 11. 3. through faith we understand that the worlds were framed by the word of god. 2 pet. 3. 5. for this they willingly are ignorant of , that by the word of god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavens were of old , and the earth standing out of the water , and in the water , or as it may be read , consisting of water , and by water ; for which reason the chaldee paraphrast in abundance of places , especially where gods creating of heaven and earth is signified , useth this expression , i have done it by my word , as isa. 45. 12. and 48. 13. hos. 1. 7. whence it is apparent that st. john used the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word as a title known to the jews , answering to the chaldee , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and that , as heinsius arist. sac . exercit . in non . c. 3. observes , it undoubtedly comes from the east , not from the greeks , and that by reason of his relating gods acts , especially the creation , as done by the word , it is not given by the evangelist to christ , to signifie his preaching of the gospel , but his creation of the world at first , and consequently to be understood of his divine nature , in which he created all things in the beginning of the world ; nor doth the speech , 1 john 1. 1 , 2. that what was from the beginning which he and other apostles had seen with their eyes , and their hands handled of the word of life , prove , that the term [ word of life ] imports only christs humane nature , or that he is so termed from preaching the gospel : for it is not said , that they handled or saw the word of life , but they heard , saw , handled , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the word of life , that is as verse 2. and the life was manifested and we have seen , and witness , and shew unto you that eternal life which was with the father , and was manifested unto us , that is , as is expressed , 1 tim. 3. 16. god was manifested in the flesh ; so that what they heard , saw , handled , concerning the word of life , or divine nature was manifested in the flesh by his words of command to unclean spirits to depart , to the winds and seas to be still , by his miracles which they saw , felt , tasted , whereby he manifested his glory , joh. 1. 14. and 2. 11. and 11. 40. whence christ argues , john 10 , 37 , 38. if i do not the works of my father believe me not , but if i do , though ye believe not me , believe the works , that ye may know and believe that the father is in me , and i in him . john 14. 10 , 11. the words that i speak unto you i speak not of my self , but the father that dwelleth in me , he doth the works : believe me that i am in the father and the father in me ; or else believe me for the very works sake ; nor is christ described , rev. 19. 13. where he is called [ the word of god ] as a prophet to shew that the title [ word of god ] imported his preaching , but as a warriour to shew his power ; not as the essay on rev. 19. 13. because he came immediately from the divine majesty in heaven to publish the gospel to the world , and had full power to do whatsoever miracles he pleased . 2. it is true that [ in the beginning ] is wont to be restrained to the matter in hand , nor is it denied but that in many of the places alledged in the second exception [ in the beginning ] is meant of the preaching of christ , nor is it material in this point , whether [ beginning ] luke 3. 23. be referred to christs age , or the preaching of the gospel , though the latter be lesse probable , because then when christ was baptized of john he had not begun to preach the gospel till after his temptation in the wilderness . but the thing to be proved is , that the preaching of the gospel is the matter in hand , joh. 1. 1 , 2. the word [ the beginning ] is used john 8. 44. 1 john 3. 8. mat. 19. 4 , 8 ▪ and 24. 21. mark. 10. 6. and 13. 19. heb. 1. 10. 2 pet. 3. 4. for the beginning of the creation , and the very expressions , john 1. 1 , 2 , 3 , 〈◊〉 , 5 , 10. and other evidences before alledged shew it , answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gen. 1. 1. gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as john 1. 1. and in both places are delivered with the like agreableness to gods majesty in creating , that even as longinus the philosopher magnified moses his description of the creation , so franciscus junius that eminent divine was taken with the reading of john 1. 1. &c. and from his inclinations to atheism was by it brought to the knowledge of christ , as he relates in the narration of his own life . as for the sense the adversaries give , in the beginning was the word , that is , in the beginning of the gospel was the word , that is , the man christ jesus called the word , in that he was the immediate interpreter of god , by whom he revealed his counsel touching our salvation , as we are wont to disclose our secrets by our words , which reason , it is said , may not obscurely be collected from the 18. v. of the same chapter , and the word was with god , being taken up into heaven , that so he might talk with god , and be indeed his word , or the immediate interpreter of his will , and receive the most certain and absolute knowledge of the kingdom of heaven which he was to propound to men , it hath no colour from the text ; for neither is it said , in the beginning of the gospel , nor the appellation of [ the word ] is given to christ in regard of his prophetical office , nor is it said in the beginning the word was preaching , but simply was , noting his existence , not his acting ; nor will the order of the apostles propositions consist with the sense they give , for then st. john should have said thus : in the beginning the word was with god , and after he had been with god , he came down from heaven and was the word , that is , preached the gospel , and then he was a god , as being endued with divine power and empire , to cast out devils , and to do great works , as moses did ; whereas the first thing he sets down in the being of christ in the beginning , and then his being with god , and his being god , and the making of all things by him , which can be applied in this order to no beginning , but that of the creation , and therefore [ in the beginning ] must be understood of the first creation of all things , and not of the publishing the gospel , as they would have it . 3. this consideration also overthrows their sense of the words [ was with god ] of his being taken up into heaven , that so he might talk with god , and be indeed his word . for if it were meant of his taking up into heaven in a humane body ( as 2 cor. 12. 2. is said of paul ) then it should have been put first , whereas it is the second and fourth proposition , john 1. 1 , 2. and being repeated , v. 2. and then it following , verse 3. all things were made by him , and without him not one thing was made that was made , it plainly shews that the meaning is , that he was with god in the work of creation of the heaven and earth , so as that all things were made by him as the son of god , or god with the father : as for the words , verse 18. of his being in the bosom of his father , they do not shew his receiving instructions from god , as a messenger , taken up into heaven , that he might be sent down again to deliver his message perfectly and amply , but the love ▪ and intimacy and nearness to his father , in that he was his only begotten son , and therefore was perfectly acquainted with him , and his mind : and it seems to me that the evangelist alluded , john 1. 1 , 2 , 18. to the passages which are prov. 8. 29 , 30. when he gave to the sea his decree , that the waters should not passe his commandement , when he appointed the foundations of the earth , then i was by him as one brought up with him , ( hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a foster child , aquila , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nursed as a child in the bosom ) and i was daily his delight , rejoycing alwaies before him , which is the opinion of grotius annot . ad j● . 1. 1. prov. 8. 27. and many others , and shews , that the being in the bosom was not as a servant to be imployed , but as a son , in whom he delighted , as is said , matth. 3. 17. and 17. 5. as for that which hath been immagined concerning the meaning of the words , the word was with god , john 1. 1 , 2. as if it were thus , he was known to god , though unknown to men till he was manifested by john , as it is partly false , sith he was known to mary his mother , zecharias , elizabeth , simeon , anna , joseph , to the wise men of the east , as the son of god , king of the jews , a horn of salvation out of the house of david , the lord , the rising from on high , the light of the gentiles , the glory of the people israel , the lords christ , as may be perceived by reading luke 1. and 2. ch . mat. 1. and 2. so is it frivolous , as being without any example of such use of the expressions , and contrary to the use of the phrase , which still notes presence of being , or subsist●nce , or cohab●●ation , as mat. 13. 55 , 56. mark 6. 3. and 9. 19. luke 9. 41. 1 cor. 16. 6. &c. and signifies joh. 1. 1 , 2. his being with god in the beginning of the creation , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thee , joh. 17. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , prov. 8. 30. which the chaldee paraphrast reads , at his side , and exod. 20. 19. let not the lord speak with us by the word which is before the lord , and the wisdom of solomon as it is stiled , ch . 9. 9. saith thus : and wisdom was with thee which knoweth thy works , and was presen● when thou madest the world , where the translators in the margin not unfitly place prov. 8. 22. joh. 1. 1 , 2 , 3 , 10. as parallel texts to shew the presence and co-operation of the word in the making of the world ; which shew the jews had some ●nkling of the words subsistence at the creation , though the writing be apocryphal , nor doth his being with the father john 1. 1 , 2. signifie objective presence , but essential . as for the device of christs being taken up into heaven in his humane body , as it is a late invention , so it is improbable , sith no certain time or other circumstance is expressed in the evangelists , in which it should be , which in so remarkable a thing it 's not likely would have been omitted any more than in paul's narration of himself , 2 cor. 12. 2. if such an ascention had been ; nor is the reason given that he should be taken up to heaven that he might talk with god , and receive the most certain and absolute knowledge of the kingdom of heaven , which he was to propose to men , probable , sith another reason is given of his knowledge , john. 3. 34. for he whom god hath sent , speaketh the words of god : for god giveth not the spirit by measure to him ; nor is he any where said to go from the earth , and to return thither ; and when christ speaks of his going to heaven , he saith , luke 24. 26. ought not christ to suffer these things , and to enter into his glory ? which intimates his going to heaven , to have followed his sufferings , and heb. 9. 12. the authour of that epistle saith , by his own blood he entred in once into the holy place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it be read once , or for once , or at once , it notes but one time entring into heaven with his blood , as his offering was but once , heb. 10. 10. and not often as the high-priest aaronical did . as for what is alledged , [ that john 6. 38 , 46 , 51 , 62. christ affirmeth that he came down from heaven , and had seen god , and that he was the living bread which came down from heaven , whereof whosoever did eat should live for ever ; so the bread which he would give was his flesh , which he would give for the life of the world : and afterwards asketh the jews , what if they should see the son of man ascending up where he was before ? namely , before he began to preach the gospel , as he himself intimateth , john 8. 42. where he saith , if god were your father , you would love me , for i went out from god , and came : for neither came i of my self , but he sent me : and john 16. 28. where he saith , i came out from the father , and came into the world : again ( or rather on the contrary ) i leave the world , and go to the father : which going forth from the father , every one may easily perceive , by the opposition of the following clause , is meant of a local procession of christ from god , and that before the discharge of his embassy : for to come , or to come into the world signifieth to treat with men in the name of god , and to perform a publick office among men , see iohn 1. 15. 27 , 30. and iohn 1. 5 , 20. mat. 11. 3 , 18 , 19. ioh. 17. 18. compared with chap. 16. 21. and chap. 18. 37. ] it evinceth not a bodily ascent into heaven of christ to learn of god afore his publishing the gospel , for it is not said whither he ascended before , but was before , which notes presence there , but not local motion ; nor is it said in his humane body ; though it be said , the son of man was there before ; yet this may be understood by the figure of communication of properties very frequent in speeches of christ , according to his divine nature ; nor is he said to be there before his preaching the gospel , restraining the time to it ; it may be meant of his being in heaven afore the world was , as it is said , iohn 17. 5. nor is it said , christs flesh came from heaven , or that he came from heaven by local motion , or saw god by his eyes of flesh ; his coming and seeing god , may be understood of his divine nature in respect of which he was of heavenly original , though his being bread be meant of his flesh and humane nature in which he suffered , and his coming out from god , and coming john 8. 42. is expounded of his receiving commission from god , as the words shew , neither came i of my self , that is , i have not taken upon me this office , i now administer of mine own motion only , but he sent me ; nor is coming out from the father necessarily understood , of coming out from the father , and coming into the world by local procession ; but the coming out from the father may be meant of receiving commission from his father , or his original being , and his coming into the world either of his humane birth , or as the allegation expresseth it , his treating with men in the name of god , and performing a publick office among men , unto one of which , the texts produced lead us , and not to the sense of local procession in his humane body , nor doth the opposition prove it , for the sense may be right thus : i came out from the father by generation , and taking my commission from him , and came into the world by humane birth , or as it is , iohn 12. 46. a light into the world by my preaching the gospel , and again , or on the contrary , i leave the world by death , or removing from the earth , and go by my bodily ascent to the father : as for iohn 3. 13. neither is the coming down from heaven , nor his being in heaven necessarily understood of removal from earth to heaven , and back again by bodily motion , but may be meant of his being in heaven in his divine nature , and coming down from heaven by being made flesh , or receiving his commission from god , in respect of one or both of which he is said , verse 31. to come from heaven , from above , in opposition to being of the earth by humane generation , or authority . and verse 32. he is said to have seen and heard by his intimacy with his father , and the communication of the spirit . verse 34. not by his bodily eyes or ears upon a supposed personal humane presence and conference with god in heaven . 4. the apellation of god given to the word , job . 1. 1. is not from his office as altogether divine , as being above prophets , whose office , if compared with christs , was humane ; for moses was a prophet of whom god said , numb . 12. 8. with him will i speak mouth to mouth , even apparently , and not in dark speeches , and the similitude of the lord shall he behold : and st. paul was rapt into the third heaven , and heard words unspeakable , 2 cor. 12. 4. and yet neither of them termed god ; yea , st. paul abhorred it with indignation , acts 14. 11 , 15. such persons may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divine men , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gods : nor is the word termed god , as endued with divine power : for then moses might be so termed , for he was a prophet endued with divine power and empire , so as to controul pharaoh and to work miracles : but moses is not termed god , though god said to him , i have made thee a god to pharaoh , exod. 7. 1. and thou shalt be to aaron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or instead of god , that is , as a prince or master to command or direct him exod. 4. 16. but the word , it 's said , iohn 1. 1. was god absolutely , noting what he was in himself , not relatively what he was to another , shewing what he was in nature and power , not what he was designed for , or what his imployment or work should be , or what he was in office , no whit expressing from whom , to whom , for what he was sent , or what he did , but what he was : and his being god is said to be in the beginning , not in the progress of his preaching in which he did miracles , nor after his resurrection when all power was given him in heaven and in earth , mat. 28. 18. nor after his ascention , when he was exalted by the right hand of god , acts 2. 33. god made him both lord and christ , verse 36. but in the beginning of the creation , when he made all things , and therefore was god the creatour , as the authour to the hebrews ch . 3. 4. asserts , he that built , or framed all things is god : where it may be observed , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 god is put without the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and yet by god is there meant not a substituted god by office , but god the creatour , and iohn 1. 6 , 12 , 13 , 18. and in a great number of other places it is likewise used ; and therefore notwithstanding this exception the word is to be believed to have been god creatour , very god of very god in the beginning of the creation at first , as v. 3. is asserted . 5. that the making of all things by the word is not meant of the new creation is proved before sect. 13. and that the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used iohn 1. 3 ; 10. translated by us made , are used of the first creation is manifest from the use , heb. 4. 3. and 11. 3. 1 cor. 15. 45. as gen. 2. 7. and gen. 1. 3 , 6 , 9 , 11 , 14 , 15 , 20 , 24. and 2. 4. and therefore the creation of all things of the world at first , is fi●ly expressed by those words , iohn 1. 3 , 10. and so the universal creation at first ascribed to the word : nor is it any deminution to christ , that it is said , all things were made by him , and without him was nothing made which was made , and the world was made by him . for the expressions by him , not without him do not note alwaies an instrument , even rom. 11. 36. it is said , all things are of him , and by him , and for him , who is the lord , to whom glory belongs for ever ; but shews the order and co-operation of the father and the word in the creation . as for the passage , 2 cor. 5. 17. it is granted to be meant of the new state of things by christs reconciling the world to god , verse 18. but it is not like the words , iohn 1. 3 , 10. where all things are said , to be made , not made new by him , and old things past away , and all things are said to be made by him in the beginning ; whereas the making all things new by reconciling the world to god , was by christs being made sin for them , ver . 21. by his death , and therefore not in the beginning of his preaching the gospel , and therefore cannot be meant of the same creation , ephes. 2. 10. the ephesians are said to be created in christ iesus unto good works , not by christ jesus , but to be gods work. the words ephes. 3. 9. may be more rightly understood of the first creation , in which christ was co-worker , which the words from the beginning of the world seem to intimate ; however they are not like iohn 1. 3. in expressions , and therefore evince not , that they are to be both understood of the same thing . 6. the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can signifie no other than either the frame of heaven and earth , or the inhabitants in it , as iohn 17. 5 , 17. iohn 1. 9 , 29. and 3. 16. and many more places , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can have no other signification , than was made by him , at the first creation . for the world was made by him afore he was in it , and it knew him not , it being put as an aggravation of their perverseness , that the world that was made by him , knew him not , which can be verified of no time , but the first creation ; which is confirmed by the two next verses : for verse 9. coming into the world is meant , of appearing among men , whether by birth or other manifestation , and therefore the world must signifie , verse 9. the earth or men , and so , verse 10. which is apparent in that , when it is said , the world knew him not , it must be expounded , men knew him not , and the words following , he came unto his own , and his own received him not , verse 11. must be understood of men , whether his own be meant of men simply , or men that he had special relation to as country men , or kinsmen . and for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate [ was made ] as here put , it never signifies any other thing than was , or was made , or was begotten , not revealing , preaching , or renewing . nor does the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world ] signifie , being put without any further addition or expression , heaven , or immortality , or eternal life . the place , rom. 4. 13. that abraham should be heir of the world , if meant of his own natural posterity inheriting , is to be conceived meant of the promised land ; if of christ , of the empire of the world , as psal. 2. 8. is foretold ; if of his seed by faith , to be co-heirs with christ , rom. 8. 17. if ( as it is most likely from the connexion with the 11th . and 12th . verse ) of the world of believers jews , and gentiles of whom he is father , still it is meant of mens persons , not their meer state and condition , heb. 10. 5. the coming into the world , is coming among men , and that to offer himself in sacrifice , and the preparing of his body is not making it immortal , but fitting it for death , as verse 10 , 12. do plainly shew ; neither of the places , heb. 2. 5. or , 6. 5. have the word translated world , john 1. 10. in the one the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desart , in the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and notes the course of time , place , or generation future ; neither the state it self of eternal life , which is distinct from the world to come , luke 18. 30. and cannot be meant of the world made by christ , john 1. 10. which is not future , but was existent when christ was in it . for the same reasons , by the world made by christ , cannot be meant the church reformed by him ; for if by the world be elsewhere meant the church of the elect , or world of believers reconciled to god ( as is conceived to be meant , iohn 6. 51. 2 cor. 5. 19. &c. ) yet here it cannot be meant , because it is said , the world knew him not , received him not , even that world which was made by him ; but the church of the elect , or , believers reconciled to god , knew him , and received him : nor doth any where the word [ was made ] put as here , signifie was renewed , enlightned , reformed ; nor if it were so used , could it be here , sith the world knew him not , nor received him , which is said to be made by him : and to say that the meaning is , the world was made by him , that is , the world was so far as concerned his action , as much as in him lay , enlightned , renewed , reformed , though not in the event , so as to note christs study and endeavour , not the effect , is without all example ; sith the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth note being , and effect of the thing , not intention or action of the agent , and so the church of elect would be no more made by him than others , and it would be clean contrary to the apostles intention to shew the event of his being in the world , that notwithstanding the world was made by him , yet they were so averse from him , as not to know him , and so perverse as not to receive him ; understanding synecdochically , the greater part ( as 2 pet. 2. 5. and elsewhere the world is put for the multitude , or greatest part ) distinct from them that received him , verse 12 , 13. 7. the life which is said was in the word , was in him in the beginning , not restored to him at his resurrection , and it is said was in him , not as john 11. 25. and 14. 6. he was the life causally and relatively to others , but in him , that is in himself , and so notes what he had in respect of his essence , and natural being , not by his office , or communicated power in that respect . and when it is said , the life was the light of men , it is not said , the life shall be the light of men , but was so in the beginning ; nor is it said , it was the light of men as dead or fallen , but of men simply as men , and so cannot be understood of the light infused by regeneration , or restored by raising from the dead , but communicated by creation , and notes the natural light of reason and understanding wherewith christ inlightens every man which cometh into the world , verse 9. of which more may be seen in my book of the true old light exalted , serm. 1. on joh. 1. 9. nor is it to the contrary , that ver . 5. it is said , and the light shineth in the darkness , and the darkness comprehended it not : for taking the shining by enallage of tense ( as it must be , whether it be meant of shining by creation or preaching ) for the time past , and the sense be , and the light shined in the darkness ; it may be meant of the beginning of the creation allusively to gen. 1. 1 , 2 , 3 , 4 , 5. and in the sense of the apostle , 2 cor. 4. 6. god spake , to wit , by the word , that the light should shine out of darkness , and the darkness did not comprehend it ; or if the sense be , christ the true light when he came into the world , shined among dark men , and they did not comprehend him , or his doctrine which he taught ; it proves not that verse 4. is not meant of christs life by nature , and his life being the light of men , by creation of them with understanding in the beginning . for as ver . 9 , 10 , 11. the stupidity and perversness of men is shewed , that notwithstanding christ made the world , and enlightens all men , yet when he was in the world , and preached to them , they knew not , nor received him ; so in like manner , v. 4. 5. to the same purpose with good congruity of sense and reason the evangelist , to shew the great alienation of men from their creatour , saith , that though in the word was life in the beginning , and his life was the cause of mens natural light in the creation of adam , and eve the mother of all living , yet when he the true light shined by his preaching among men , who were by sin and ignorance in darkness , and the shadow of death , the dark spirits of men did not comprehend , understand , and receive him and his doctrine . 8. that flesh is as much as a man simply as man , is obvious out of many passages in holy scripture , and particularly , john 17. 2 , &c. and that it notes christs humane nature or humane body as such is manifest from john 6. 51 , 52 , 53 , 54 , 55 , 56 , &c. and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred was made , as john 1. 3 , 10. and the sense , as in rom. 1. 3. gal. 4. 4. heb. 2. 14. and such places , is , that he was incarnate or made a man , and that this was a voluntary act in taking a humane nature , not a part of his sufferings is manifest from what is added , he was made flesh , and dwelt among us , which notes an act of his will or choice , and imports his assumption of a humane body , that it might be an everlasting habitation for his divine majesty , and therein converse with man ; and that he was made flesh , not under the notion of weakness but humane nature , is evident from the words following , and we beheld his glory , the glory as of the only begotten of the father , which shews that in his flesh , which he was made , his glory , that is , his divine majesty was beheld in the great works he did in his humane body , and that he dwelt in or among us , full of grace & truth ; which shew [ that he was made flesh ] notes not his weakness but humane nature having power and excellency . adde hereto that the being of the word was expressed before , john 1. 2 , 3 , 4 , 9 , 10. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was , therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , verse 14. must be meant of his being made a man besides his being the word . and to say the word , who was a man , was a man ; had been to trifle , to say nothing but what might be said of every man ; yea , and that which was discernable by sense , and so needless to be testified by john , who intended to express divine mysteries concerning christ in things that were singular and excellent , and could be known but by revelation from god : and this reason overthrows this sense , the word that is the interpreter of gods will , was flesh , that is , a man of infirmities ; for then no more had been said of him , than might have been said of john baptist , and other prophets ; the sense then must be this and no other , the word which was in the beginning , was with god , was god , by whom all things were made , and without whom nothing was made that was made , in whom was life , and the life was the light of men , enlightning every man that someth into the world , by whom the world was made , was in the fulness of time made a man in a humane body having his divine majesty dwelling in him full of grace and truth , so that we beheld his glory in his miracles , his grace and truth in his holy and wise doctrine such as manifested him to be the only begotten of the father . 9. the terms , john 1. 15. the only begotten of the father , verse 18. the only begotten which is in the bosom of the father , must be understood of generation , before the world was made , of the substance of the father . for the term notes generation , and so subsistence from his substance , not creation out of nothing , or created matter as adam , nor can he be said to be the only begotten son of the father , from his peculiar forming as man , expressed luke 1. 35. for adam who was formed without the help of man , and called the son of god , luke 3. 38. was so , as much the only begotten son of god , as the word , or jesus christ. nor is he said to be the only begotten of the father by reason of his peculiar love : for the peculiar love is from his peculiar sonship , not that the form or cause of it : nor is he said to be the son of god by regeneration , as they that believe in christ are the sons of god , john 1. 13. for so many are sons of god ; nor from his peculiar mission , resurrection or exaltation . for though these proved him the only begotten of the father as evidences thereof , yet not as causes of his son-ship . but he is intituled the only begotten son of the father from his proper generation and sonship , whence he is stiled his son , rom. 8. 3. his own proper son , verse 32. not adopted but natural , otherwise adam might be from his original as well stiled his own proper son. that christ jesus is in respect of his natural generation , before the world was , the only begotten son of god may be evinced , 1. from mat. 16. 13 , 16 , 17. christ asking , whom do men say that i the son of man am , it being answered , verse 14. some say john the baptist , others elias , others jeremias , or one of the prophets ; our lord christ further presseth them to tell him , whom they said him to be , verse 15. plainly intimating , that these opinions of him were short of what they were to esteem him , whereupon simon peter answered and said , verse 16. thou art the christ the son of the living god , to whom christ replies , verse 17. blessed art thou simon bar-jona , for flesh and blood hath not revealed it to thee , but my father which is in the heavens . which plainly shews , 1. that the confessing him to be the son of god , was more than to be the son of man , john baptist , elias , jeremiah or one of the prophets . 2. that this being the son of god , was such a thing as was not to be revealed by flesh and blood , but by his father in heaven , therefore it was not his being gods son , by the supernatural conception of the blessed virgin , for that she could tell , both by her own knowledge of her virginity , and the angels revelation ; nor by special mission , for that had been , but as one of the prophets , as moses , and had been discernable by flesh and blood upon the sight of his great works , to which he often appealed , as demonstrating him to be sent of his father as the messiah , john 14. 10 , 11. nor as mediatour only ; for then there had been no more acknowledged by peters confessing him to be the son of the living god , than by confessing him to be the christ , therefore he was the son of the living god by generation of his fathers substance before the world was , which his father onely could reveal . 2. this is further proved from these texts of scripture which make it the demonstration of the greatest love of god in giving his only begotten son , john 3. 16. not sparing his own son , but giving him up for us all , rom. 8. 32. but this had not been such a commendation of his love , if christ had been only a supernaturally conceived man specially commissionated as mediatour , if he had not been the son of god by generation before the world was , of his fathers substance , it had not been more than the not sparing holy angels but giving them for us ; therefore he must be the son of god , by such generation of the fathers substance , as he had before the world was . 3. heb. 3. 4 , 5 , 6. our lord christ is preferred before moses , as being a son over his own house , and this house built by himself , who built all things , and therefore god , whereas moses was but faithful as a servant in gods house , not his ow● , therefore christ is the son of god , as he is god with his father , building or framing all things , and consequently the son of god by generation of his fathers substance , before the world was . 4. it is said heb. 5. 8. though he were a son , yet learned he obedience by the things which he suffered , which shewed a singular demission of himself in his obedience ; but if he had been only a son by creation as the angels , or as a meer man , by supernatural conception in the virgins womb , there had been ▪ no such demission of himself by agreement or accord as here , and heb. 10. 7. is set forth ; his subjection had not been free but necessary as being gods creature , if he had not been the son of god by natural generation of his substance before the world was . if he had been the son of god , only as sent by god , to be mediatour , there had been a tautology , to say , although he was sent by god to be me●ia●our , yet he did obey as mediatour , and being consecrated or perfected became authour of salvation to them that obey him ; which is as if he had said , though he were mediatour , yet he was mediatour , which had been ●ugatory . as for that which is chiefly objected , that the reason of this title [ the son of god ] given to christ is from the peculiar generation he had by the operation of the holy ghost : besides that which is already said , that such a forming was of adam at first , who was not the son of god in that singular manner that christ was , and if there were no other reason of his being the son of god , but this , he should be termed peculiarly the son of the spirit , whereas he is stiled the only begotten of the father , it is said , that holy thing which shall be born of thee , intimates that what should be born of her was holy , and had being before that birth of the virgin , and that his being called the son of god , was not for that as the cause , at least not the sole cause , and that his being called the son of god , was a consequent of being that holy thing , god with us , as it is mat. 1. 23. the other texts , john 10. 36. acts 13. 33. heb. 5. 5. &c. do only prove , that his singular mission , resurrection , and priest-hood demonstrated him to be the son of god , not made him such ; for then he had not been the son of god before these , whereas the angels words shew , luke 1. 35. and the adversaries yeild , he was the son of god from his generation and birth of the blessed virgin . 10. it is true the speech john 1. 15 , 27 , 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being translated , is prefered before me , may be well conceived to be the same , or to answer to that which is mat. 3. 11. mark 1. 7. euke 3. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is stronger than i , or is more prevalent , or more powerful than i : but the words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for he was before me , must note priority of time : for 1. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was , notes his actual existence , what he was in being , not what he was to be in gods intention . 2. though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first , note not only priority of order , but also of rule and power , and is sometimes as much as the chief , yet it cannot be so meant , john 1. 15 , 27 , 30. for 1. that was before expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rendred well , was preferred before me , noting chiefdom , preheminence or power , and therefore must note something distinct from it , otherwise it would be a tri●ling tautology , and therefore it must be understood of priority of essence , in duration and excellency of being before him , which alone may well be conceived as the cause of his praelation . 2. if christ had not being before john baptist , it could not be well said as it is , v. 16. by him including himself , and of his fulness we all have received , and grace for grace , sith john had his being as man before christ , and was filled with the holy ghost from his mothers womb , luke . 1. 15. sect . 7. christs generation before the world was , is proved from john. 8. 58. christs being the son of god afore his incarnation is proved from his words , john 8. 58. verily , verily i say unto you , before abraham was i am . the occasion of which words was from that which our lord christ in the temple , spake to the jews , ver . 51. verily , verily , i say unto you , if a man keep my saying he shall never see death : which the jews conceived so notorious an untruth , that they inferred he must be possessed by the devil , sith abraham , was dead , and other holy men . to which our lord christ replied , that he honoured , not himself , but his father honoured him , that abraham rejoyced to see his day and saw it and was glad , which did intimate that he had seen abraham , and abraham him , else how could he say , he rejoyced to see his day and saw it , and was glad ? this was accounted by the jews for a greater untruth , so that they reply to him , thou art not yet fifty years old , and hast thou seen abraham , dead near two thousand years before ? to whom christ returns this constant asseveration no whit revoking or mincing his former speech , verily , verily , i say unto you , before abraham was , i am ; which both the occasion , the manner of expression , and the words plainly shew to have this sense , before abraham was a man in rerum naturâ , before abraham was conceived in the womb , or born , i am , that is , have and had a being ; which can be understood of no other than his divine nature , far exceeding the time of abraham's being ; which the jews conceived , he meant as they did , when he said , john 5. 17. my father worketh hitherto and i work ; that he said also that god was his father , making himself equal with god , ver . 18. and when he said john 10. 30. i and my father are one , that being a man he made himself god , ver . 33. which they accounted blasphemy , and would have stoned him for these sayings : yet did not christ revoke his speech , but hid himself , and after went out of the temple , going through the midst of them , and so passed by , verse 59. and therefore his words have this assertion , that he had a being before abraham , which can be no other than his divine nature by generation , of the substance of his father before the world was . the exceptions against this inference , are 1. that it should be read , being in the aorist . before abraham , is to be , or shall be , or is made abraham , that is , the father of many nations by the calling and graffing in the gentiles , into the true olive : i am as it is ver . 12. the light of the world , or the messiah ; as when he said , verse 24. if ye believe not that i am , that is , the messiah , ye shall dye in your sins ; and verse 28. when ye have lift up the son of man ye shall know that i am , that is , the messiah . 2. that jesus was before abraham by divine constitution , which grotius annot . on john 8. 58. makes the sense as john 17. 5. apocal. 13. 8. 1. pet. 1. 20. and dr. hammond in his paraphrase of john 8. 58. thus expounds it : jesus answered that objection of theirs ; you are much mistaken in my age . for 1. i have a being from all eternity , and so before abraham was born , and therefore as young as you take me to be , in respect of my age here , i may well have seen and known abraham . but then 2. in respect of my present appearance here on earth , though that be but a little above thirty years duration , yet long before abraham ' s time , it was decreed by my father , and in kindness to abraham revealed to him , while he lived ; in which respect it is true that he knew me also . to which i reply . 1. that the words either way expounded had been impertinent , as not answering the objection , verse 57. of christs age not exceeding fifty , and therefore he could not see abraham ; for his being a man before the gentiles were called , gods constitution and decree , and the revelation of it to abraham , that in his seed all the nations of the earth should be blessed , was altogether besides the thing christ was to do , to wit , the verifying of this , that he had seen abraham , abraham being a person , not signifying any where the calling of the gentiles , and christs seeing him , an action , which presupposeth an existent substance , in which it must be . and therefore if christs words had imported no more than this , that before the gentiles should be called , christ was the messiah , or god had decreed and revealed his being the messiah to abraham , christs speech might have been false , that he had seen abraham : yea , it had been nugatory , for christ had said no more of himself than might be said by any of the jews , that he was in gods decree before the calling of the gentiles ; and it had been also false , that before abraham was father of many nations , christ had a being , or was the light of the world , if he had no being afore his incarnation , sith abraham was father of many nations , israelites , ishmaeli●es , edomites , and in some sort a spiritual father of many nations , by the adjoyning themselves to the people of the god of abraham , psal. 47. 8 , 9. afore christ was born . and it had been delusory , and aenigmatical to understand the words before abraham's being of the future time , when the objection was of his being long before ; and to make the answer to be of abraham under a spiritual consideration , when the objection was of him as the natural progenitour of the jews , and of christ in respect of his office or imployment , when the objection was of his natural duration , which had been contrary to christs manner of teaching , averring and vindicating his speeches : for though sometimes he answer obliquely , and teach by consequences , leaving his auditors to consider his words , yet still his replies are solid , pertinent and convincing . and though the exposition of some of them have no small difficulty , yet his speeches are not in such an aenigmatical and dark manner as this , by allusion to the etymology or derivation of a name , when other expressions were obvious : besides , if christ did at any time use such dark expressions or manner of answering , yet he cannot be conceived rightly to have done so in this answer , in which his preface , verily , verily i say unto you , shews his answer to have been direct and plain , and was taken by the jews in the sense importing his priority of being , which christ gainsaid not , and all interpreters till this last age , have so expounded them . 2. the words cannot by any instance of the like use of them be shewed to have the sense put on them . for however the aorist may signifie the future time , yet as the occasion , so also christ's averring his own being , antecedent to abraham's , shews it must be understood here of the time past , and be read before abraham was , not abraham shall be . and if he had alluded to abrahams name changed , he should have said , before abraham , shall be abraham : and the objection being about christs age , and so the impossibility of his seeing abraham , the answer is an assertion of his existence , without any thing added : it is granted , that the words , verse 24 , 28. need a supply , yet neither there , nor ver . 58. can the supplement be conceived to be taken from , vers . 12. so as that the meaning should be , unless ye believe that i am the light of the world , ye shall know that i am the light of the world ; before abraham was , i am the light of the world . for the words , v. 20. do shew that the speech he made before was interrupted , and he began a new conference with them , verse 21. and therefore the supplement to be added , v. 24 , 28. is more likely to be from verse 23. unless ye believe that i am from above , ye shall know that i am from above , in which verses the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that shews it to be an object of faith , which requires something to be known and believed besides his being , which was obvious to their senses ; but ver . 58. the particle is not , nor any thing required of them ; but there 's a plain and direct assertion of his being without any other supplement ; nor is there any difficulty in expounding i am , by i was , the present tense being like manner used for the time past , john 6. 24. and 14. 9. and 15. 27. and , as grotius well observes , there is the like expression in the greek , psal. 90. 2. before the mountains were brought forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art , that is , thou wast , noting time past continued , and therefore by the syriack interpreter , and no●●us his paraphrase , rightly it is rendered john 8. 58. before abraham was born i was ; nor is it unlikely that he used this expression in the sense in which it is said by god , isa. 43. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i am he , to which john 13. 19. is consonant : the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is neither joh. 17. 5. nor revel . 13. 8. and that neither are understood of gods decre● , is shewed in the next section , vide plac. disp . 11. § . 21. &c. sect . 8. christs being before the world was , is proved from john 17. 5. to these passages in the gospel of st. john for confirmation of the same thing , i shall adde the words of christ in his prayer to his father , john 17. 5. and now , o father , glorifie thou me with thine own self , with the glory which i had before the world was with thee ; which words do evince , that christ had glory with his father before the world was , which is the description of eternity , psal. 90. 2. prov. 8. 23 , 25. whence it follows , that before the world was , christ had a being in glory with his father , which could be no other than his divine nature , as he was son of god , and therefore is to be acknowledged to be begotten of the substance of the father before the world was . to this it is answered , that the glory here is not divine majesty , but glory of immortality and honour to him as man , such glory as was given to him , verse 24. and which he saith he had given to his disciples , ver . 22. as it is said , 2 tim. 1. 9. that god had saved them , and called them with an holy calling , not according to their works , but according to his own purpose and grace , which was given them in christ jesus , before the world began ; to wit in gods predestination . and in the same respect the apostle saith , 2 cor. 5. 1. we have a building of god , an house not made with hands eternal in the heavens , heb. 10. 34. that they had in heaven a better and enduring substance , in the sense in which christ is said to be fore-ordained before the foundation of the world , 1 pet. 1. 20. to be the lamb s●ain from the beginning of the world ; so believers are said to have everlasting life , john 3. 36. & 5. 24. 1 john 5. 12 , 13. not in possession but predestination . to which i reply that it is somewhat difficult to explain what the glory is with which christ prayes his father to glorifie him , and how he would have him glorifie him , by reason of the various meanings of the term glory and waies of gods glorifying . the petition implies it was such glory as he had before the world was , now had not : this may be best understood by considering how he had it with the father before the world was ? two waies are conceived , one by actual possession , the other by predestination or fore-ordaining : for the former , and against the latter are these reasons . 1. from the tense , [ which i had ] in the preterimperfect tense , which if meant of having in purpose only it should be , which i have with thee , sith gods purpose or fore-appointment was still the same . 2. which reason is strengthened from the time , now glorifie me , which intimates he had it not then ; but he was then glorified in purpose . 3. before the world was , which shews when he had it , and how he would have it again , but he doth not petition to have it again only in purpose , but in actual possession . 4. he desires that he may have that glory with his father 's own self . which he had with him : now with his father 's own self , in the one part must be meant of his presence , and that in heaven , as when it is said , 1 john 2. 1. we have an advocate with the father , that is , in his presence in heaven , therefore also in the other part , with thee , cannot be meant , in thy purpose , but in thy presence in heaven . 5. christ had the glory with his father before the world was in a peculiar manner , such ●s none of the elect have , with such love before the foundation of the world , as was singular , verse 24. but , if it were no more than in purpose had by him , it was no otherwise , then all the elect had it before the world was , therefore he had it in actual possession with peculiar imbracing and delight , as john 1. 18. and 3. 35. prov. 8. 30. 6. there is no place of scripture , wherein such an expression of our having , as here , is meant of having only by gods purpose for the future in predestination . the giving , john 17. 24. is not to be understood of an intention for the future , but a present actual collation . the giving , 2 tim. 1. 9. of grace is not meant of gods purpose but donation according to his purpose , which donation was by grant , or promise as it is expressed , tit. 1. 2. where and 2 tim. 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not well rendered before the world began , but before the times of ages , noting the times of the ages following the creation , and should be so rendered , rom. 16. 25. as the parallel places , ephes. 3. 9. col. 1. 26. do shew , and so the giving of the grace , 2 tim. 1. 9. is most likely meant of the promise made , gen. 3. 15. as dr. twisse conceives vindic. grat . l. 1. part . 1. sect . 4. digress . 2. c. 5. however though the grace of god might be said to be given in gods purpose , yet not christ be said to have had glory in gods purpose , because giving notes only the act of the donor , but having the act of the possessour , 2 cor. 5. 1. the having a building not made with hands , cannot be meant of having in gods purpose , for it is consequent on the dissolving of the earthly house of this tabernacle , to which , having in gods purpose is antecedent , and therefore notes actual possession , the present tense being put for the future , as grotius rightly notes , heb. 10. 34. the having , cannot be meant of having in god's purpose , it being having in your selves , or your selves , and therefore must be understood of possession for the future , by the same enallage , or of right , or assurance for the present , or of present possession , though not full possession , john 3. 36. & 5. 24. 1 john 5. 12 , 13. believers are said to have eternal life , not by predestination only , afore the person is in being , but by real actual possession , inchoate and continued , though not consummate , as appears by the expressions iohn 5. 24. and cometh not into condemnation , but is passed from death into life , 1 john 3. 14. we know that we have passed from death to life , opposite to verse 15. we know that no murderer hath eternal life abiding in him , and john 3. 36. shall not see life , but the wrath of god abideth on him , 1 pet. 1. 20. shews not what christ had , but how he was fore-known , revel . 13. 8. from the beginning of the world may as well or better be joyned to written as it is revel . 21. 27. than to s●ain , iohn 17. 24. doth not prove , that christ had the glory mentioned , verse 5. only in purpose before the foundation of the world , but rather the contrary . for the love there is a love not onely of benevolence , but also of complacency and delight , as iohn 1. 18. and 3. 35. prov. 8. 30. and so supposeth his being before the world was , and the possession of his glory , which he now desires to repossess ; which cannot be his divine essence , for that he was never emptied of , nor his humane excellency , for that he had not in being before the world was ; but the state and condition of a son , of which he emptied himself , taking the form of a servant , phil. 2. 7. that riches which he had before he became poor for our sake , 2 cor. 8. 9. which was not the relation of sonship to god , for that he still had in his lowest debasement , but the enjoyment of the pleasure he had with his father in his presence , which was in some sort with-held from his person while he was on earth , and the exercise of command and empire over angels afore the world was compleated ( if the angels were created in any of the former daies of the first creation ) and which he now laid aside , and was to pray to his father for the angels ministry ; either of which , or any other ( which we know not of ) communicable in its proportion to our condition with him , according to the words , iohn 17. 22 , may be the glory which he prayes for , iohn 17. 5. to repossesse , and enjoy with his father after the finishing of the work he gave him to do on earth , verse 4. into which he came to glorifie his father , humbling himself therein really , and therefore would be really re-glorified with his father 's own self ; and not only in manifestation to men , as he had it really with him before the world was . sect . 9. col. 1. 12 , 13 , 14 , 15 , 16 , 17. is urged to prove the god-head of christ. to those foregoing texts in the gospel of st. iohn , i shall next adjoyn the words of the apostle paul , colos. 1. 12 , 13 , 14. 15 , 16 , 17. where he mentions his thanksgiving to the father , who had translated the colossians into the kingdom of his dear son , or of his love , who is the image of the invisible god , the first-born of every creature . for in or by him were all things created that are in heaven , and that are in earth , visible and invisible , whether they be thrones , or dominions , or principalities , or powers ; all things were created by him , and for him , and he is before all things , and by him all things consist . whence i thus argue : he who is the son of the fathers love , the image of the invisible god , the first-born of every creature , in or by whom all things were created that are in heaven , and that are in earth visible and invisible , whether they be thrones or dominions , or principalities or powers , by whom , and for whom all things were created , who is before all things , and by whom all things consist , was before any creature , was made , begotten of the substance of his father , not made of nothing ; very god of very god , of the same substance with the father , by whom all things were made . but such was jesus christ : therefore , &c. the minor is the express words of the text : but the major proposition is denied : and for a reason of the denial , it is said ; 1. that he is termed the image of the invisible god , not as a child that is begotten by natural generation is the substantial image of his father of the same substance ; but as he resembles god in his wisdom and power , and excellent holiness of life ; wonderful revelation of the mysteries of his counsel , and the great works he did , as the man , in respect of his superiority and authority over the woman , is said to be the image and glory of god , 1 cor. 11. 7. or as dr. hammond's paraphrase is , in whom god who is invisible is to be seen , and his will clearly declared by the gospel ( so that ●e that seeth him , seeth the father , joh. 14. 9. ) which is confirmed by the words following , ver . 10 , 11. believest thou not that i am in the father , and the father in me ? the words that i speak unto you , i speak not of my self , but the father that dwelleth in me , he doth the works : believe me that i am in the father , and the father in me ; or else believe me for the very works sake : which words make christ to be in the father , and the father in him , whereby the father is to be seen , and so he is his image , in his words and works . conformable to the same sense are the words of christ , iohn 5. 19 , 20 , 30 , &c. 2. that he is termed the first-born of every creature , and therefore is of the rank of creatures , as the first-born is taken , heb. 11. 28. as man , the first-born among many brethren , rom. 8. 29. or as it is rev. 1. 5. the first-born from the dead , and the prince of the kings of the earth . the first ( saith grotius annot . on the place ) in the creation , to wit , the new , of which , 2 cor. 5. 17. rev. 21. 5. heb. 2. 5. more amply dr. hammond in his annot . on col. 1. 15. saith thus : the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beside the ordinary notion of first-born ( which cannot so well here refer to christs eternal generation , because of that which is added to it , the first-born of every greature , which only gives him a precedence before all other creatures , and doth not attribute eternity to him ) is used sometimes for a lord , or person in power , who hath the priviledge of the first-born , dominion over all his brethren , and according to this notion ' ●is used commonly in scripture , for a prince , or principal person , so psal. 89. 27. david is called the first-born of the kings of the earth , i. e. the most glorious among them ; and job 18. 13. we have the first-born of death . and so among the civilians , haeres , heir , signifies dominus , lord , justinian instit. l. 2. tit . 19. de hae●●d . qualit . & diffe . § . ult . and thus may it fitly be a title of christ in●arnate , in respect of his power over his church , the key of the house of david is laid upon him : but it is possible it may peculiarly refer to his resurrection , in which he was the first-born from the dead , verse 18. the first which from the grave was raised and exalted to heaven , and being so risen , all power was given unto him , in heaven and in earth . 3. that thrones and dominions , principalities and powers , th●ngs visible and invisible , in heaven and earth ; all things may be meant of jews and gentiles : these several titles here rehearsed , saith dr. hammond annot. on col. 1. 16. may possibly be no more but the expressions of several degrees of dignity among men ; so thrones may denote kings , or monarchs and princes , dominions ( or lordships ) may be the reguli , the honours ( whether of dukes or earls ) next under princes ; principalities , the praefects of provinces and cities ; and powers , inferiour magistrates ; and if so , then may they be here set down to denote all sorts and conditions of men in the gentile world , by the chief dignities among them here on earth . and annot. on col. 1. 20. and in the like phrase verse 16. all things that are in the heavens , and on the earth , shall signifie no more than what is in other places expressed by the world , as 2 cor. 5. 19. the creation , the whole creation , or all creatures , the whole world of creation , or the whole world without restriction , which signifie all the gentile world in opposition to the jewish enclosure ; not all the creatures absolutely , but all men of all nations . 4. that verse 16. is to be understood of the new creation mentioned , 2 cor. 5. 17. ephes. 2. 10 , 13. and 3. 9. and 4. 24. jam. 1. 18. the things which go before , saith grotius annot. ad col. 1. 16. shew these things meant of christ , which is the name of a man ; more rightly is [ were created ] here interpreted were ordained , go● a certain new state ; angels to men , men among themselves were reconciled under christ ; others that angels were reformed as being brought to a new state of acknowledging the lord jesus christ as their lord , and acting at his beck as being gods instrument for the bringing of that reformation to pass , and therefore it is said they were all created in him and by him , as the mediate cause . 5. that christ is said to be before all things , is meant of the new creation , and that in respect of dignity , not of time. 6. that in him all the new creation consists , or are reformed . sect . 10. the proof of christs god-head from col. 1. 12 , 13 , 14 , 15 , 16 , 17. is vindicated from exceptions . 1. i reply , it is true that in respect of other resemblances than of his father's person according to his d●vine nature christ might be termed the image of the invisible god , yet in this place he is not said to be the image of the invisible god in respect of his office as declaring his counsel , or representing his power and holy qualities by his conversation and works ; but as adam's son is said to be begotten in his own likeness after his image , gen. 5. 3. may be proved by these reasons . 1. because his being the image of god is an●ecedent to the creation ; verse 16. therefore he was the image of the invisible ▪ god before it , and consequently , in respect of his divine nature . 2. what christ was to his church is expressed after ver . 18 , 19 20. therefore v. 15. 16 , 17. what he was and did in respect of his divine nature , it being not to be conceived that he would repeat that ver . 18 , 19 , 20. which he had said before , ver . 15 , 16 , 17. 3. an embassadour , though he represents his princes counsels , yet is not said to be his image , an image being a resemblance of a person , not of his counsels . 4. it is not said , that christ was the image of the invisible god to us , but is the image of the invisible god absolutely and simply even then when he was not on earth to declare gods will , and therefore shews what he is in himself throughout all generations . no● is it of any force which is urged : that because he is said to be the image of the invisible god , therefore he must be a visible image ; fo● man that was made after the image of the invisible god , and is renewed after his image , as ephes. 4. 24. col. 3 , 10. is not after gods image in respect of any visible resemblance , but in respect of wisdom , holiness and righteousness of truth , which are invisible qualities . 2. if the reading which isidor pelusiota insists on epist. l. 3 , epist. 31. be right , that it should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first bringer forth of every creature , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first-born of every creature , which may seem probable , because it is said verse 16. for by him were all things created , and so it should note not passively his birth , but actively his causality , in which he is said to be the beginning of the creation of god , rev. 3. 14. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 princip●um , or the beginning notes not termination of time , or initiation , but signifies ●fficiency ; as when we say from the latins , the principle of a thing . as col. 1. 18. the word is used ( of which more may be seen in sixtin●s amama antibarb . biblic . l. 3. ) the answer were easie , that though he be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet he is not in the rank of creatures , which the arians did object from this place . but however erasmus like it , yet beza rejects it , for reasons set down by him , annot. ad col. 1. 15. which though they be not all allowed by heinsius exercit. sacr . l. 12. c. 1. yet the reading not agreeing with most copies , nor necessary , that answer is not to be insisted on . that other sense which beza and others embrace , [ he is said to be the first-born of every creature ; that is , he that was born before any creature , conceiving in answer to the hebrew verb , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it may be as well applied to the fathers generation as the mothers bearing , and so it be all one , as the begotten before all th● creatures ] would pass for current , if there were an example of so using the word as including the preposition governing the genitive case , and referring to the fathers act of generation : in which methinks there should not be much difficulty , sith james ▪ 1. 18. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render hath begotten , and is the act of the father of lights , verse 17. and so notes the fathers act of generation usually , and most properly signifies the act of the mother bringing forth , who is said therefore to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , luke 2. 5. when she is great with child , and is used james 1. 15. as of the same sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bringeth forth and so rendered . and when christ is said , col. 1. 18. to be the first-born from the dead , or revel . 1. 5. the first-begotten of , or from the dead , the act of the father in raising him from the dead is implied , to which his resurrection is ascribed , acts 2. 30 , 32. and 3. 15. and 4. 10. and 5. 30. and 10. 40. rom. 6. 4. 1 cor. 6. 14. ephes. 1. 20. gal. 1. 1. and herein st. paul doth in some sort place his ●egetting of christ , when he said , acts. 13. 32 , 33. god hath fulfilled the promise made unto the fathers unto us their children , in that he hath raised up jesus again ; as it is also written in the second psalm , thou ar● my son , this day have i begotten thee . and although the preposition from , be in those places because of the change or translation from the dead , yet the term first noting priority must needs include also the preposition before , as it doth manifestly , john 1. 15. so that it is easie to conceive this to be the meaning , he was the first begotten before all the creation , or every creature , and therefore the image of the invisible god , and he by whom , and for whom all things were created ; which cannot be meant of his rising from the dead , sith that is mentioned ver . 18. and this title is put before his creating of all things , ver . 16. and as the reason of it : but must be meant of his generation before all times out of the substance of the father , by which eternity is given to him , the precedency in being before all the creation , being in scripture language all one with eternity . and so christ will not be put in the rank of creatures made out of nothing , but the word is to be taken negatively , as the word first applied to god , revel . 1. 11. which is expounded , isa. 44. 6. i am the first , and i am the last , and besides me there is no god , or isa. 43. 10. before me there was no god formed , neither shall there be after me . and when the law appointed the first-born male to be gods , exod. 13. 2. numb . 8. 16. by the first-born was understood that which opened the womb though no other were born after , as the mother of christ understood the law , luke 2. 22 , 23. who is called her first-born , notwithstanding she had-no other , mat. 1. 25. but if this exposition of the title [ the first born of every creature ] be not received , but that it note only christs dominion or inheritance of every creature , yet will this sense prove his generation before all creatures , and his being exempt from the rank of creatures , sith the reason of his being the first-born of every creature , and so lord or heir of them , is ver . 16. because by him and for him they were all created , which must needs prove that he is not one of the creatures , sith he created all things , therefore not himself created , and he must needs have a being before every creature by whom , all were created , and confequently was begotten before all time . nor can this title be applied to christ as man or incarnate as if it , noted that he was first in the new creation or ▪ in respect of his power over his church : for ▪ john baptist , luke 1. 15. was before him in the new creation in time , and it is no● said he was designed or appointed to be the first-born of every creature , but that he is the first-born , not made the first-born of them , but he by whom all were created ; nor can the church peculiarly be meant by every creature , or the new creation , sith it is not said of the creation , or of the new creation , but of every creature , even those that are invisible , as verse 16. shews ; and therefore he cannot be said to be the first-born of every creature as the first-born of man is , because the angels are some of the creatures , verse 16. but not of the same kind with man. 3. that by thrones , and dominions , and principalities and powers , verse 16. are not meant several degrees of dignity among men , and no more , may appear , not only as dr. hammond saith , because they may also signifie the several degrees of angels , and because there follows mention of visible and invisible , and the angels may most probably be contained by the latter of them , as this lower world of men by the former , and because it is the creation that is here referred t● , and the creating of angels as well as men , &c. belongs truely to christ as god , therefore it will be most reasonable in this place to interpret it in the greater extent to comprehend angels and men too , the highest and most eminent of both sorts : but also because it is necessary for these reasons . 1. because these terms do elsewhere signifie in the same apostles writings , invisible beings , powers of the world to come , ephes. 1. 21. principal●ties and powers in heavenly places , ephes. 3. 10. spiritual beings in high or heavenly places , opposed to flesh and blood , ephes. 6. 12. angels , principalities and powers , are reckoned among the most potent beings of most force to separate us from the love of god , rom. 8. 38. angels , and authorities and powers are said to be subject to christ now on the right-hand of god , 1 pet. 3. 22. nor can the spoiling of principalities and powers be understood otherwise than as dr. hammond's own paraphrase of col. 2. 15. explains it , of devesting the evil spirits of their power , grotius annot. ad eph. 1. 21. intelligunt quidam de imperiis terrenis . sed locus col. 1. 16. & quod in his infra est , 3. 10. evincit agi hic de eximiis angelorum clasibus . similis ordinum distinctio etiam in satanae regn● infra , 6. 12. 1 cor. 15. 24. rom. 8. 38. 2. if by them angels were not meant , there should be no invisible beings said to be created , col. 1. 16. whereas the distributive particle [ whether ] is put next after invisible , to shew the thrones , dominions , principalities , powers to be invisible beings . 3. several degrees of dignity and rule among men , neither in this epistle , nor elsewhere , are said to be things in heaven , or invisible . 4. angels may be said to be reconciled , col. 1. 20. and gathered together into one with the church , ephes. 1. 10. christs blood reconciling the gentiles to god by expiating their idolatry , and so reducing them to god , and thereby to the good angels , who rejoyce at their conversion , luke 15. 7 , 10 , observe their order in their church meetings , 1 cor. 11. 10. are their angels , mat. 18. 10. but it could not be said in s. paul's time , when he wrote to the colossians , that the rulers on earth were created by , and for christ , that is , reformed and made new creatures in christ , they were not brought to the obedience of the gospel by christ , but were enemies to it , acts 4. 27. 1 cor. 1. 26. james 2. 6 , 7 ▪ nor were they ordered by christ according to the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by us translated ordinance , heb. 9. 11. 1 pet. 2. 13. that is , constituted or appointed by christ as mediatour in order to his church for their help , in st. paul's time ; and therefore cannot be said to be created in the sense some would expound creation , col. 1. 16. and meant by thrones , dominions , principalities and powers . 4. hence also may appear that no other sense but of the creation at first out of nothing , can be rightly meant by the creating , col. 1. 16. for the words are general , including all things simply , and that twice expressed , which shews it comprehends all things universally that were created ; and left any thing should be excepted , there 's a threefold division . 1. of things in heaven , and things on the earth . 2. of visible and invisible . 3. of the invisible thrones , dominions , principalities , and powers . of which principalities , the unclean spirits are a part , col. 2. 15. ephes. 6. 12. who cannot be said to be reformed , or constituted , or appointed by christ in the sense , in which creation is taken , either eph. 2. 10. jam. 1. 18. 〈◊〉 cor. 5. 17 , gal. 6. 15. or heb. 9. 11. 1 pet. 2. 13. in the good angels nothing was to be reformed , or new created ; in the evil nothing was , nor were they , o● other things constituted , or ordained by christ as man ; nor is it true , that all things in earth were reformed , or constituted for the church . and for the new creation , which consists in renovation of mind , it was done in many before christs incarnation , ezek. 36. 26. psal. 51. 12. and therefore that creation cannot be meant , when it is said , all things were created by jesus christ , by them who suppose him not to have been afore his incarnation . lastly , neither is there any place brought by them , by which it may be proved , that the work of creation absolutely put is meant of renovation , or reformation , meant by the new creation : nor do the particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated by him , prove christ only a mediate or instrumental cause of the creation . for it is said of him , who is the principal cause , rom. 11. 36. all things are of him , and by him , and for him , as col. 1. 16. and therefore the particles note a principal concurrent or consociate cause : and the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by or through is applied to god the father , gal. 1. 1. heb. 2. 10. and in is used as by , heb. 1. 1. and applied to god , acts 17. 28. yet it is not to be denied , that there is a priority in the father to the son in respect of being , not of time , but original , as bishop davenant saith , com. on col. 1. 15. christ hath principium originis , a beginning of original , to wit , his father from whom he was begotten , but not a beginning of time , or to use dr. pearsons words in his exposition of the first article of the creed , p. 36. of the second edition , the father hath that essence of himself , the son by communication from the father . from whence he acknowledgeth that he is from him , john 7. 29. that he liveth by him , john 6. 57. that the father gave him to have life in himself , and generally referreth all things as received from him ; so as that the father is by the antients termed the fountain , root , authour , origin , head , cause of the son and the whole divinity , p. 41. whence the son is termed in the nicene creed ; god of god , very god of very god , light of light , and this origination in the divine paternity , hath antiently been looked upon as the assertion of the unity : and therefore the son and holy ghost have been believed to be but one god with the father , because both from the father , who is one , and so the union of them . for if there were more than one , which were from none it could not be denied , but there were more gods than one , p. 44. and answerably here●o there is an order in the operations of the father and the son , so as that there is a priority , if not in some sense a majority in the father , whom some of the antients , cited by dr. pearson , p. 37. understand to be greater than christ as the son of god , john 14. 28. with reference not unto his essence , but his generation , by which he is understood to have his being from his father , who only hath it of himself , and is the original of all power and essence in the son , and consequently some preheminence in working ▪ whence christ saith , i can of mine own self do nothing ; the son can do nothing of himself , but what he seeth the father do : for what things soever he doth , these also doth the son likewise , which intimate a priority of order in the fathers operation , if not a dependance of the son on him therein . and so as mr. gataker in his advers . mis●el . c. 17. saith from col. 1. 16. christ both in making the world , as also in instructing his church is said to exhibit ministery to god the father , and the father by him to have performed and to perform both those things , heb. 1. 2. in which place he is said to have spoken to his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his son , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom also he made the worlds . 5. christs priority in dignity is expressed before verse 15. where he is said to be the first-born of every creature , and in respect of the church , vers . 18. where he is termed the head of the body the church , that in a 〈…〉 things he might have the preheminence : therefore he is said to be before all things , ver . 17. in time , and that not only before angels , but all things created , it being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same latitude with all things , v. 16. and that not only in the new creation , for so he was not in time before david , psal. 51. 10. john baptist , who was filled with the holy ghost even from his mothers womb , luke 1. 15. but in respect of the first creation . 6. the consistence of all things by christ , is to be understood of all things created , ver . 16. and not only things belonging to the new creation , and of a consistence by sustaining and preserving all things simply by his power and providence , as it is said , 2 pet. 3. 〈◊〉 . by the word of god the heavens were of old , and the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consisting , which is no where meant of evangelical reformation , but of powerful sustentation , as heb. 1. 2 , 3. to which i pass sect 11. heb. 1. 2 , 3 , 4 , 5 , 6 , 8 , 9 , 10 , 11 , 12 , 13 , are urged to prove the assertion of christs god-head . the same articles of faith concerning christ are confirmed from heb. 1. where christ distinct from the prophets , is termed the son of god , whom he appointed heir of all things , by whom also he made the worlds , verse 1. 2. being the brightness of his glory , and the express image of his person , and upholding all things by the word of his power , verse 3. by so much being more excellent , or better than the angels , by how much he inherited a more excellent name than they , verse 4. of whom god said that which he said not of the angels , thou art my son , this day have i begotten thee ; and again , i will be to him a father , and he shalt be to me a son ; and again , when he bringeth in the first-begotten into the world , he saith , and let all the angels of god worship him , verse 5 , 6. unto the son , or of the son he saith , thy throne o god is for ever and ever : a scepter of righteousness is the scepter of thy kingdom , thou hast loved righteousness and hated iniquity ; therefore god even thy god hath annointed thee with the oyl of gladness above thy follows : and thou lord , in the beginnings hast laid the foundation of the earth ; and the heavens are the work of thy hands : they shall perish , but thou remainest , they all shall wax old as doth a garment , and as a vesture shalt thou sold them up , and they shall be changed , but thou art the same , and thy years shall not fail . but to which of the angels said he at any time , sit on my right hand , until i make thine enemies thy foot-stool ? verse 8 , 9 , 10 , 11 , 12 , 13. whence i argue , he , of whom all these things are said , was before any creature was made , begotten of the substance of the father , not made of nothing , very god , of the same substance with the father , by whom all things were made : but of jesus christ all these things are said , therefore , &c. the minor proposition is the express words of the text , but the major is denied ; and as a reason of the denial , it is said . 1. that christ is said to be the son , the first-begotten , this day begotten in respect of his incarnation , resurrection , exaltation as before . 2. that he was the brightness of his glory , ray or beam of gods majesty , that in christ men might have a kind of sight of gods majesty , that he was the express image of his person in respect of his qualities resembling his father , the latter words interpreting the former . for god did as it were imprint his person on christ , that christ might be his substitute upon earth to personate , represen● and resemble the person of god ; to be in wisdom as god , by publishing the mysteries and secrets of god , and by knowing the thoughts of men , and discovering them ; to be in holiness as god without all stain of sin , to be in power as god , having dominion over all gods creatures , over winds , seas , devils . 3. that he was brought into the world , not as being before the world , but being in the world was sent as the great prophet of the church among men , or at his resurection he was raised from the dead , and brought into the world , or it is to be applied to his great exaltation at the last day , when he shall be brought into the world to come , as it is termed , heb. 2. 5. which refers to heb. 1. 6. and so without trajection the word [ again ] shall be read as it stands in the greek text , and the verb of the second aorist of [ bringing into ] be read as of the future time , not as the vulgar , beza , our translation , of the time past , and [ again ] noting another citation out of the psalms : and therefore mr. mede in his opus●ula latina in answer to ludovicus de dieu , would have our english version corrected thus [ and when he bringeth again the first-begotten into the world ] or shall bring , &c. for what things are from thence cited out of the book of psalms to the end of the chapter [ concerning the adoration of angels , the scepter of the rectitude of god , the changing the world , the treading of enemies under his feet ] all , if we believe the apostle , are to be referred to the second coming of christ. to which agree cameron resp . ad quaest . in heb. 1. 6. heinsius exercit . sac . l. 16. c. 1. dr. homes resur . revealed . l. 3. c. 2. &c. 4. that he inherited or possessed a more excellent name than the angels by grant from his father , being appointed heir of all things , not by vertue of his generation before the world , but because of his office , by reason of which the angels were to worship him , as peter did christ as man , luke 5. 8. and all the disciples , luke 24. 52. 5. that he was god by office , and not by nature ; as it appears in that god is said to be his god , he to be annointed by god with the oyl of gladness , and others his fellows , ver . 8 , 9. 6. grotius would have , ver . 2. read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for whom , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom ; but if it be to be read by whom , it is meant of the new world , not of the heavens and earth , or ages , or times of this world : and v. 10 , 11 , 12. are but accommodated to him in respect of his dissolving the world , and duration of his kingdom , not in respect of the eternity of his person , or operation in the first creation . 7. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated upholding is to be translated ruling with the word , that is at the command of his father , mannaging all things as personating his father , and following his command . gr 〈…〉 in his annotation on the place , saith thus : the manuscripts in which those grammatical spirits are distinguished , have also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( his , the fathers , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own , as we read it ) and so reads cyril in his 8th . against julian ; the sense is , christ governs all things by the word of his fathers power ( that is command ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often to govern , and which chrysostom here adds , with some easiness . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appears to be put for command , luke 5. 5. and heb. 11. 3. so also 1 kings 1. 27. more to the same purpose hath heinsius exercit. sacr . l. 16. c. 1. and dr. hammond in his annot . on heb. 1. 3. the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things , fero to bear , and rego to rule , and from the latter of them it is , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the ordinary word for a prince ; agreeably to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which is sometimes the rendering of the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as numb . 11. 14. deut. 1. 9. may accordingly signifie , to rule , to govern , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to administer , as a commander , or governour , or procurator of a province , and so 't is here taken , to denote the regal power of christ , to which he is advanced by his resurrection . 8. that verse 13. is spoken of christ as man exalted to sit on gods ●igh●-hand . sect . 12. the argument from heb. 1. 2 , 3 , 4 , 5 , 6 , 8 , 9 , 10 , 11 , 12 , 13. is vindicated from exceptions . to the first i reply , that none of those reasons are sufficient to verifie the titles given to christ , rom. 8. 32. where he is termed gods own son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proper or peculiar to him . john 3. 16. his only begotten son , and here the son , verse 2. as is before shewed sect. in reply to the 9th . exception : by the same arguments the reasons also of the nameless authour of the commentary on the epistle to the hebrews , intituled the expiation of a sinner are shewed to be short of what the appellation of the first-born or first-begotten , heb. 1. 6. imports , whereof the first is , christ is the first-begotten son of god , because god begot him before all his other sons , who are called the brethren of christ ; for god first begot christ , in that manner wherein god is said to beget sons ; for those he begets whom he assimilates and makes like unto himself , and so christ was the first that was assimilated , or made like unto god in holiness ; in such holiness as he require in the new covenant . i reply . 1. this reason is given without proof , and if allusion be to rom. 8. 29. neither is it said there that christ is the first-born by reason of his assimilation to god in holiness before others , nor is the image of christ , to which others are conformed , expressed to be in qualities , it is more likely to be in estate and condition , to wit , of glory . 2. nor is it true , that christ in this respect is the first-begotten , john baptist was before him made like unto god in such holiness as he requires in the new covenant , he was great in the sight of the lord , and filled with the holy ghost , even from his mothers womb , luke 1. 15. that i omit to say any thing of abraham , david , mary , simeon , anna , &c. 2. secondly , saith he , christ is the first-begotten of god by his resurrection , because by the power of god he was raised and brought in again from death to an immortal life ; for which he is called the first begotten from the dead , and the first fruits of them that slept , 1 cor. 15. 20. i reply . 1. it is true , christ is said to ●e the first-born , or begotten from the dead , col. 1. 18. revel . 1. 5. but heb. 1. 6. he is termed the first-begotten simply without relation to the dead , and col. 1. 15. the first-born of every creature , and the reason thereof is , because all things were created by him , verse 16. 2. if this reason were sufficient , enoch might as well be termed the first-begotten , of whom the scripture saith , heb. 11. 5. by faith enoch was translated that he should not see death , and was not found , because god had translated him ; for before his translation he had this testimony that he pleased god. lastly , saith he , he is the first-begotten in all things , whereby the faithful of christ become the sons of god : for christ hath preceded them all , that ( as st. paul speaks ) he in all things might have the preheminence , col. 1. 18. i reply . 1. what those all things are , in which christ preceded all the faithful , whereby they become the sons of god , is not expressed , not do i think he can give an instance distinct from his holiness , and resurrection , except his preaching or fulness of the spirit ; wherein and in other things it is true , christ exceeded all the faithful of christ ; but no where is he said to be begotten , or the first-begotten by reason hereof , or any other thing besides his generation before the world : sure col. 1. 18. there is no such thing said ; though it be true that he is said to be the head of the body the church , who is the beginning , the first-born from the dead , that in all things , or among all he might have the preheminence ; yet not that therefore he is the first-begotten , but he is termed ver . 15. the first-born of every creature ; and the reason is given , ver . 16 , 17. because all things were created by him and for him , and he is before all things , and by him all things consist ; which she 〈…〉 s his generation before the creation , and so no time wherein he was not . the reasons of christs son-ship from the begetting him the day of his incarnation , luke 1. 32. his sanctification , john 10. 36. his resurrection , acts 13. 33. his having all power in heaven and earth given him , mat. 28. 18. his exaltation to be an immortal and universal potentate ; though they may be reasons of his appellation [ the son of god ] as shewing it , and being consequent on it , yet there is an higher reason shewed before , and confirmed from the titles given him , heb. 1. 3. 2. the term [ the brightness of glory ] doth not express what christ was to others as a looking-glass ; that had been better expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but what he was in himself , and from whom , to wit , his father , as the beam from the sun. and in the same term wisdom is termed in the book intituled the wisdom of solomon , ch . 7. 26. the brightness of the everlasting light , the unspotted myrror of the power of god , and the image of his goodness : and thence it is to be conceived that in the nicene creed christ is termed light of light : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith sr. norton kna●chbul in his animad version on heb. 1. 3. is as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the shining out brightness , or splendor , relucency , or as it were beam of gods glory , that is his substance , nature , or being , who is light , 1 john. 1. 5. and glory is often put for light , 1 cor. 15. 41. mat. 17. 2. compared with luke 9. 32. 2 pet. 1. 17. which shews that he is said to be the brightness passively as receiving it from his father , and brightness of his glory , as having his glory communicated to him ; not actively , as shining to others : and the same is to be conceived of his being the character of his person passively , as having it engraven on him , not ingraving it on others . the metaphor is most likely to be from a seal of a ring or some other thing by which there is an ingraving of a figure . now we shall best understand what is meant here by it , if we know what it is that is meant by his hypostasis , and when it was that he was the character of it : the word comes from a verb that signifies to stand under , or to be settled , and so notes some settled thing , that doth not flinch or vanish , opposed to emphasis or appearance , as aristotle in his book of the world ( if it be his ) so the cloud is said to be an hypostasis , the bow in the cloud but an appearance . physitians use it for the sediment , or that which settles in the bottom , as in urine , for the consistence , state or concretion of humours that should be purged . in the greek of the old testament it hath many significations , as deut. 1. 12. your burden is your hypostasis . deut. 11. 6. job 22. 20. that which we read substance , that is goods , is in greek hypostasis : a military station , rendered by us a garrison , is in aquila's translation , saith grot. annot. ad ▪ 1 reg. 13. 4. hypostasis . in the psalms it hath various acceptions , as psal. 39. 5. my age , verse 7. my hope . psal. 69. 2. there is no standing . gr. hypostasis . psal. 89. 47. remember how short my time is , gr. what my hypostasis is . ps. 139. 15. the lxx . reading as it is likely , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we render was curiously wrought , the word signifying to be wrought with a needle , either , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as grotius conceives , or as to me seems likely , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , have rendered it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nahum 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . latin et substantia mea , and my substance . in the new testament it is onely 2 cor. 9. 4. and 11. 17. where it is rendered by this confidence , that is , subsistence , settledness , or fi●mitude , which being applied to the mind , notes confidence , unshaken boldness , or security , heb. 3. 14. where we read the beginning of our confidence , used as it is likely , as in the greek , psalm . 39. 7. heb. 11. 1. where it is rendered the substance of things hoped for , by others , the ground , or confidence , i conceive , the assurance or security meant by it : and here , heb. 1. 3. in none of which places , or any other that i can find , hypostasis signifies wisdom , power , and holiness , of a person ; and therefore i see not how it can be expounded the character of his hypostasis , that is the resemblance of his fathers attributes , or his supremacy or soveraign majesty ; but that he is as it were the print , impression , stamp , or as we translate it , express image of his person , or subsistence , or substance , which comes nearest to the use of the word , as it is in the greek version , psal. 139. 15. and that by reason of his being his son by whom he made the worlds ; which will be better understood by considering when he was the brightness of his glory , and the express ▪ image of his person : the participle we translate [ being ] cannot be expounded of being such consequently to his sitting on the right hand of the majesty in the heights , but antecedently thereunto , and to his bearing or upholding all things by the word of his power in order of nature at least , and to his purging our sins in time ; which appears , 1. from the order of the words , he is first said to be the brightness of glory , the character of his person , next to bear all things by the word of his power , than to have purged our sins by himself , and then to have sate on the right hand of the majesty on high , therefore he was a●●ecedently to all the rest the brightness of glory , and character of his person . 2. the connexion between being the character of his person , and up-holding all things by the copulative particle shews these were together , but the up-holding all things was before his sitting on the right hand , therefore also the being the character of his person . 3. then he was the character of his person when he purged our sins , but that was before his sitting on the right hand , therefore also was his being the character of his person . 4. from the use of the participle which is to be interpreted , either of the present or past time , as heb. 5. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although he were , philem. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being such with many more : whence it follows that these things cannot be said of christ as man , ●ith as such he up-held not all things by the word of his power , but of his divin● excellency in which he is a radiature from god , and is the character or print of his person , before his ascention , or executing his office on earth : besides the titles are so transcendent as exceed the excellency of the angels , and therefore express the divine nature : and the emphasis is put in them that being so excellent he purged our sins ; and if he had been termed the brightness of glory , and character of his fathers person , only in executing the office of mediatour , and representing god to us by his preaching , no more had been said , than was verse 2. that god had spoken to us by his son , and might be said of some of the prophets , specially moses who did reveal gods mind to the people of israel , with whom god spake face to face , his face did shine and was glorious , represented gods majesty , power , wisdom , goodness in bringing israel out of egypt , doing miracles , whence he is said to be made a god to pharaoh , exod. 7. 1. 3. notwithstanding the opinion of so learned men , yet i conceive the bringing into the world is not a thing fu●ure to be done at the last day for these reasons . 1. because if the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 migh be expounded as of the future time ( the contrary whereof seems true to me ) yet the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith must be expounded of a time past , and the sense be this , when he did bring his first-begotten into the world he said ; and let all the angels of god worship him . 2. because a determination or purpose concerning a thing future had not been a fit argument to prove his present meliority or superiority above angels . 3. if it had been meant of a future bringing into the world i conceive he would have said , into the world to come , as he speaks , heb. 2. 5. and 6. 5. 4. because where he u●eth the like expression , though not the same words , to wit , heb. 10. 5. when he cometh into the world he saith , it is meant of the time when he had a body prepared for him , which was at his birth : for which reason , and because we find not any mention of the angels of god worshipping after his resurrection , as we find done , luke 2. 13. it is ●o be applied to the time of his birth ; and if it be objected that he was not to be worshipped by the angels till his exalting at the right hand of god , as rev. 7. 10 , 11. the contrary is to be held , ●ith the wise-men , mat. 2. 11. peter , luke 5. 8. the apostles , mat. 28. 17. luke 24. 52. worshipped christ ; and no doubt but the angels did and were to do the like . as for the words heb. 2. 5. that they referre to heb. 1. 6. and so heb. 1. 6. meant of the world to come , because no where else had he spoken of the world to come , i conceive they do not evince what is gathered from them . 1. because he doth not say , heb. 2. 5. of which we have , but of which we do speak . 2. if he did say , of which we have spoken , it might very well refer to heb. 1. 12. which mentions the change of the heavens and earth , which are the same thing with the world to come , though the same word be not used in both places : for which reasons i conceive it better to make a transposition in the word again , and to expound the words thus ; again he saith , when he did bring his first-begotten into the world , using again as he did verse 5. to express another citation ; nevertheless , were mr. medes reading yielded , it must shew a former bringing into the vvorld , and so a being of christ afore his coming into the world , and consequently his being the son of god begotten before the world began . 4. it is true christ had a more excellent name by grant as appointed heir of all things , yet was not the son of god because heir of all things , but heir of all things because his son , by whom he made the worlds , v. 1. 2. which is the reason also given , col. 〈◊〉 . 15 , 16. as the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because shews : it is true the angels were to worship christ , because of his office , and his exaltation , yet not barely because of his office and exaltation , but also because of his generation , as the son of god , and the union of his two natures in one person , by reason of which he was worshipped afore his resurrection , mat. 2. 11. in his minority . 5. jesus christ is not termed god in respect of his office , but nature , as being the son of god the creatour , by whom he made the worlds , ver . 2. and in respect of his generation , god the father is said to be his god , and he god of god , as in the nicene creed . and being made a man was anointed , and other men were his fellows , or partakers with him , though not in the same measure as he , who had the spirit without measure , job . 3● 34. 6. grotius his change is without any warrant of copy or example , and therefore is too bold an alteration to be allowed ; nor had the apostles assertion of christ , that for him he made the worlds , been so full to his purpose to set out christs excellency , as to say , that by him he made the worlds : besides , sith col. 1. 16. it is said , by him were all things created , and for him , and that made the reason of his being the first-born of every creature , ver . 15. it is in like manner to be conceived , heb. 1. 2. that 〈◊〉 appointed his son heir of all things , because by him he made the worlds : by the worlds is not meant the future world , or blessed immortality , not the making them , the renewing of them ; but the worlds signifie either the frame of heaven and earth at first creation , or the times and generations of men , and their making the creating at the beginning of time , or the forming and continuing of them in their successions . the former sense of making heaven and earth , and their inhabitants , as it is confirmed by the parallel place , col. 1. 16. so it is put out of doubt by the words of the same authour , heb. 11. 3. by faith we understand that the worlds ( the word used , heb. 1. 2. ) were framed by the word of god , so that things which are seen were not made of things appearing , which doth evidently refer to gen. 1. 1 , 2. and heb. 9. 26. the end of the worlds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to the foundation of the world ; and in conformity to this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 john 9. 32. is as much as from the beginning of the world : nor can it be meant of a future world , sith the word of making notes a thing already done , and to say he made that which was not yet in being , or which was not yet made , had been to say , that he made that which he did not make , and to say , he made by him the worlds , if he were not then existent had been to say he made the worlds by a not being ; nor can it be shewed that making , that it have various senses , is put for revealing , or that said to be made , which is only made known . heb. 1. 10 , 11 , 12. are a testimony cited concerning christ , as verse 8. the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto , or of the son , shew as v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he saith of the angels , and the copulative conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 10. shews it to be a distinct testimony from the former , and the words cited together shew all meant of christ ▪ ifs the latter part of them belong to christ it follows , that also the former belongs to him : for it belongs to the same person and power which dissolves or changeth the heavens to lay the foundation of them : nor is there an instance produced either , mat. 12. 17 , 18 , 19 , 20 , 21. or acts 2. 17 , 18 , 19 , 20 , 21. in which words are cited , whereof part only belong to the matter for which they are cited , although mat. 12. 19. alone had fitted the occasion ; nor are there , or any where else words cited as spoken part of one person , part of another , as they would have them , who use this evasion : nor are the words , heb. 1. 10 , 11 , 12. cited only to prove ver . 4. that christ was made so much better tha● the angels , as he hath inherited a more excellent name than they ; but to prove , that by him god made the worlds , verse 2. nor can there be good sense in making the first part , verse 10. to be directed to god , and the other ver . 11 , 12. of christ , when it is the same lord who is spoken to ver . 10 , 11 , 12. nor can that which is spoken of an eternal duration , à parte antè , on the part before , as well as à parte post , the part after , be applied only to the duration of his kingdom which is only eternal à parte post , on the part after , and which is also to be resigned to the father , 1 cor. 15. 24. 7. grotius is still too bold to put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his meaning the fathers word or power , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own , me●ning the son without any extant copies named by him , and clean against the apostles scope to set out christs excellency : now to rule at his fathers command had noted his obedience , and subserviency , not his excellency ; for so do all holy angels and good magistrates , they rule at gods command : nor is the expression , suitable to his sense : if he had meant , as grotius conceives the sense , he should have said , ruling all things at the command of his fathers authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rather than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power , and not have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word ; which notes the means of effecting , as heb. 11. 3. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his word , as the rule of administration , or as it is luke 5. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at thy command : besides , heb. 11. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word of god , notes not a command to the son to do it , but the powerful word to the world , by which it was made , gen. 1. and the all things he upholds , heb. 1. 3. comprehend not only the church , but the world 's made by him , or all creatures , as heb. 2. 8 , 10. col. 1. 16 , 17 must be understood . it is true , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a prince , nor will i deny that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as grotius , dr. hammond , heinsius exercit . sacr . l. 16. c. 1. conceive ) signifies to rule or govern , numb . 11. 14. deut. 1. 9. yet it signifies not only to govern , or order them , but also to sustain them by provision , as both the occasion of the peoples desire of flesh , and the words of moses , ver . 11 , 12. [ wherefore host thou affl●cted thy servant ? and wherefore have i not f●und favour in thy sight , that thou layest the burden of all this people upon me ? have i conceived all this people ? have i begotten ( or born , as the greek hath it ) them , that thou shouldest say unto me , carry them in thy bosome ( as a nursing father beareth the sucking child ) unto the land which thou swarest ●●to their fathers ? ] shew ; it is true , deut. 1. 9. bearing notes rule , but not it only , but also provision and sustentation , as the words verse 12. shew ; how can i my self alone bear your ●●mbrance , or wearisom molestation , trouble , as isa. 1. 14. and your burden ; greek , and your hypostasis , that is your subsistence or sustentation by provision , and your ●trif● , in greek , your antilogies , gain-sayings or contradictions . and v. 31. in the wilderness the lord thy god bare thee , as a man doth bear his son , in all the way that ye went until ye came to this place : where saith ainsworth , in his annotation , this word meaneth not the bearing of the body only , but bearing of their infirmities , and suffering the evils and troubles in the education of them , as a father doth in his children which the greek explaineth by etrophophorese a word that paul useth in acts 13. 18. where the syriak expoundeth it nourished : or , as some copies have it , etropophorese , he suffered their manners : dr. hammond ann●t ▪ on acts 13. 18. carried as a nurse : whence i infer , that if heb. 1. 3. the word bearing be used as numb . 11. 14. deut. 1. 9. yet it doth not signifie meer ruling or ordering the church by wisdom and authority , but up-holding , sustaining , maintaining the worlds , or ages which he made , or all things created by the word of his almighty power , by which they were framed at first , heb. 11. 3. which bearing or upholding all things is not limited to the time after christs resurrection , but is antecedent to his death : for so the words are , he by whom god made the worlds , being the brightness of his glory , the character of his subsistence , and bearing all things by the word of his power , having by himself made purgation of our sins , sate at the right ●and of the majesty in the heights : this order of words shews that he was the brightness of glory , and character of gods subsistence , and bare a 〈…〉 things by the word of his power , and made purgation of our sins by himself afore ●e sa●● at the right hand of the majesty or greatness in the heights . 8. it is true that heb. 1. 13. is spoken of christ as man exalted ; yet as christ argued against the pharisees from the same passage of psal. 110. 1. ( which the chaldee renders , the lord said unto his word , meaning christ , saith ainsworth annot. ) mat. 22. 42 , 43 , 44 , 45. that christ must be a greater person than david's son , because david in spirit calls him lord , and therefore to have an higher nature than himself being then his lord ; so we may argue from heb. 1. 13. the scripture proves christ to be lord of angels , because god said , sit thou on my right hand till i make thine enemies thy footstool , therefore he had a nature above angels , and consequently divine : for christ supposeth in that place , that christ 〈◊〉 〈◊〉 be david's lord , which was not denied , and thereby p●oveth that he must be denied than david , and of another nature than his ▪ ●orasmuch as he that was no more than his son , could not be his lord , the father being superiour to the son in nature , who hath no other nature than what he derive● from himself . sect . 13. heb ▪ 7. 3. is urged to prove the eternal son-ship of christ. to what is said , heb. 1. i shall add what is said heb. 7. 3. concerning me●chizede● , that he is mentioned without father , without mother , without genealogy , that is without speech of his descent or pedigree , neither having beginning of daies , nor end of life ; but made like unto the son of god , remaineth a priest for ever : which intimates , that the son of god , was without father , without mother , without genealogy , neither having beginning of daies , nor end of life , that is , as he was the son of god he was father or mother among me● ▪ in which respect there is no genealogy of him , that he is without beginning of daies , or end of life , therefore he was before any creature was made , begotten of the substance of his father , not made of nothing , very god of the same substance of the father , by whom all things were made : for as the son of man and according to his office he had beginning of daies , and had a mother : nor can the sense be right , that the beginning of daies is meant of the priest-hood of melchizedec , for the other part , nor end of life , is to be expounded of his being , not of his priest-hood ; and therefore also his not having beginning of daies must be meant of his being , as the son of god , not of his priesthood . sect . 14. christs kingdom is the kingdom of the son of man so termed , according to his excellency above all men . the kingdom we are to seek is termed sometimes the kingdom of the son of man , mat. 16. 28. verily i say unto you , there be some standing here , which shall not taste of death , till they see the son of man coming in his kingdom : which title christ often takes to himself , mat. 16. 13. whom do men say , that i the son of man am ? and upon this consideration , he hath the kingdom given to him , according to what our lord christ saith , john 5. 27. that the father hath given him authority , and to do judgment , because he is the son of man : accordingly , where christ fore-tells his chief act of reg●lity he useth this title , mat. 25. 31. when the son of man shall come in his glory , and all the holy angels with him , then shall he sit upon the throne of his glory , and ver . 34. 40. terms this son of man the king. whence it is apparent that this title of the son of man is to be considered , that we may have right intelligence of this kingdom . now this title of the son of man may be understood . 1. as noting him to be a man of the same kind with other men : and in this sense ●he son of man is no more than a man , as numb . 23. 19. psal. 4. 2. & 144. 3. & 146. 3. eph. 3. 5. &c. in which sense it is conceived , that ezekiel is often spoken to by the title of the son of man , as ezek. 2. 1 , 3 , 6 , 8. not importing any excellency above other men , but nature and infirmities common to other men : mr. gataker in his cinnus , l. 2. c. 12. whereas it was said by nebuchadnezzar , dan. 3. 25. as we read it ; lo●● see four men loose walking in the 〈…〉 idst of the fire , and they have no hurt , and the form of the fourth is like the son of god , it ▪ being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some will have it translated a son of the gods , as meaning by it an angel , as vers . 28. or a man of excellency and dignity , who were usually stiled sons of the gods , as psal. 89. 7. according to p●gni● , concludes , that according to the profa●e kings mind in our language , if we would rightly render it , we should say , not like the son of god , but like a son of the gods , that is , a person of a most beautiful , and as it were divine form : also in like manner when it is said , daniel 7. 13. behold one came with the clouds like the son of man , it is no more than a certain person indued with human● form , and should be termed like a son of man ; not as it is commonly rendered , like the son of man : as if christ were designed man as well as god , as junius in explaining hath noted ; because he is in the new testiment most frequently named the son of man : for how ●ould the form of the son of god , to be represented in our flesh be then set before daniels eyes , that whom he had seen descending from heaven , he should declare him seen as like to him , whom it is not probable that himself foresaw of what shape ●e should be ? for although it may seem in very deed that he was the son of god , whom the prophet had beheld in that vision to have approached to god the father , the ancient of dayes ; yet nevertheless it should not be therefore said he was like to the son of man , to wit christ ; for this had been as if it were said he was like to himself , but like to a son of man , that is to a man , as ezekiel is often termed son of man , and sons of men for men , then which nothing is more frequent . so also the apostle , made in the likeness of men , and found in fashion as a man , philip. 2. 7. saving that these things are said of him according to what he was , that according to what was represented . in like sort that of the evangelist john is to be taken , which is rev. 1. 13. like to the son of man ; which also the most famous man theodore beza saw , when he turned it , i saw ( some one ) like to a son of man , and in his notes , to a son of man , that is to a man , or who resembled a man ; after the hebrew idiotism . for although he was christ , yet that this is to be taken in general concerning the shape of a man , appears from hence , that the article is not added : also from daniel 10. 5. where a vision altogether like is described : so ●e : to which may be added the parallel place respecting the same person in the same book , c● . 14. ver . 14 one sitting on a cloud like to a son of man , that is a man ▪ 2. he may be said to be stiled the son of man by excellency , as when the philosopher a common name to many is by excellency appropriated to aristotle , or the orator to cic●ro , or the poet to homer ; in which sense christ is termed the seed of the woman , gen. 3. 15. the son of david , mat. 20. 30. and 22. 42 , and in this sense he is termed the second adam , because as the first earthly adam was a common person , comprehending all that from him are propagated by natural generation ; so christ is the second , heavenly adam , 1 cor. 15. 45. the second man , verse 47. because all are comprehended in him , , that are by spiritual regeneration the sons of god. and in this respect it is said , that adam was the type , or figure of him that was to come , rom. 5. 14. and hereupon the parallelism of one to the other is made by the apostle , ver . 15 , 16 , 17 , 18 , 19 , 21. and 1 cor. 15. 21 , 22. and all the members of the mystical body termed christ , 1 cor. 12. 12. and of christ it is said , ephes. 2. 15. that he might make , or create in himself two unto one new man making peace ; which new man is said to be put on , ephes. 4. 24. col. 3. 10. as elsewhere christ is to be put on , rom. 13. 14. gal. 3. 27. and christ is said to be all things , and in all , col. 3. 11. without discrimination of greek , and jew , circumcision and uncircum●●sion , barbarian , scythian , bond and free , and all the members of christ , when they meet together are a perfect man , according to the measure of the stature of th● fulness of christ , ephes. 4. 13. which is expressed to be his body , verse 16. and this is called the church , which is his body , the f●lness of him that filleth all in all , ephes. 1. 22 , 23. in like manner christ is termed the seed of abraham , gal. 3. 16. now to abraham and his seed were the promises made ; he saith not , and to his seeds , as concerning many , but as of one ; and to thy seed , who is christ : which is meant of christ personal primarily , and secondarily of christ mystical ; to wit , all believers , who are termed , verse 7. abraham's children , and verse 26 , 27 , 28 , 29. ye are all the sons of god through faith in christ jesus : for as many as have been baptized into christ have put on christ : there is neither jew , nor greek , nor is there s●rvant , nor free , nor is there male and female , for ye are all 〈◊〉 one man in christ jesus , and if ye be christs then are ye abraham's seed , and heirs according to the promise . and thus it is more probable to me , that daniel 3. 5. is not to be read a son of the gods , to note only a person of a more excellent visage , as the gentiles called men of rare beauty and majesty ; but the son of god , whom he calls the angel , verse 28. who was known in the church of god by the title of the angel of the covenant , mal. 3. 1. the angel of gods presence , isa. 63. 9. on which mr. gataker in the annotations of sundry divines in english hath this note : certain it is that this angel here spoken of , is that angel , of whom god spake unto moses , exod. 23. 21 , 23. termed both jehovah , exod. 13. 21. and 14. 10 , 24. and his face or presence , exod. 33. 14 , 15. and an angel , exod. 33. 2. who that he was no other , than the messias jesus christ , the conducter of them in the wilderness , holy stephen informeth us , acts 7. 38. the eternal son of god , the resplendency of his fathers majesty , and exact image of his person , heb. 1. 3. in whom therefore his name is said to be , exod. 23. 22. he that appeared unto moses in the bush , exod. 3. 2. styled jehovah there , verse 4. and by jacob , the angel that delivered , or rescued him out of all evil , gen. 48. 16. and by malachy lastly , jehovah , the angel of the covenant , mal. 3. 1. termed an angel , or messenger , in regard of his mediatourship , heb. 8. 6. of gods face ; either because he doth exactly resemble god his father , john 14. 9 , 10. col. 1. 15. or , because he appeareth before the face , or in the presence of god , for us , heb. 9. 24. see rom. 8. 34. revel . 8. 3. this angel secured and safeguarded them all the way thorow the wilderness , from egypt to canaan , deut. 8. 2 , 4. and 32. 10 , 12. which it 's not unlikely nebuchadnezzar somewhat understood , as well as that god sent an angel to deliver his servants that trusted in him , verse 28. by daniel , whom god used to reveal to nebuchadnezzar the succession of the four monarchies , whereupon he acknowledged daniels god to be a god of gods , and a lord of kings , and a revealer of secrets , dan. 2. 47. and i judg the opinion of cameron in his praelection on mat. 16. 27. to be right , that the term son of man , dan. 7. 13. notes the messiah , and that the title of son of man is given to him , not as importing any diminution , but his excellency , and that in allusion to that place in daniel , christ , when he speaks of himself , mat. 16. 27. mat. 25. 31. john 5. 27. useth that title of the son of man to shew , that he was meant therein , and that we need not either alter the pointing , as some of the antients , nor make that the reason of committing judgement to him , john 5. 27. because he only of the three persons in the holy trinity is man ; as dr. pearson conceives in his exposition of the seventh article of the creed , but that christ intimates , that all judgment was committed to him , because he was the son of man meant dan. 7. 13. which is also the opinion of grotius annot. ad johan . evang. c. 5. 27. because he is that son of man , of whom daniel foretold , that to him should be given dominion and a kingdom over all nations without end . dan. 7. 13 , 14. nor is it of force to enervate this opinion , that it is said , that he who came before the antient of daies , was as the son of man : for the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only the likeness of a thing , but also the verity of it , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth , john 1. 14. 2 cor. 2. 17. and if it should note only likeness and not identity , both there , and revel . 1. 13. and 14. 14. it should intimate as if he whom daniel and john saw were not christ , but one like him , and so the person to vvhom dominion was given , and the person described should not be christ : but the words being conceived aright , daniel saw christ the son of man in the apparition ; nor is it absurd to say so of daniel , though christ were not then incarnate . for he had by the spirit christ represented to him , as he was to david when in spirit he called him lord , mat. 22. 43. and abraham rejoyced to see his day , and saw it , and was glad , john 8. 57. and if in the apparations of the angel , that spake to abraham about sodom , to joshua about jericho it were christ that appeared , and so at other times christ appeared in humane shape , as sundry arguments evince ; then daniel could not be ignorant , who the son of man was ▪ nor is the defect of the article , rev. 1. 13. and 14. 14. a sufficient reason to shew the son of man there to be no more than a man ; for the article is also wanting , john 5. 27. and yet the son of man is meant peculiarly of christ : and so is dan. 10. 5. though it be only read a man. it is to be considered that the term son of man is still given by christ to himself , not as maldonat the jesuite conceived , as debasing himself , or speaking of himself diminutively , as psal. 22. 6. but i am a worm , and no man : a reproach of men and despised of the people : for he doth give himself the title of the son of man not in his prayer to god , as psal. 22. 6. but in his speeches to the people , and then when he expresseth his power , mat. 9. 6. mat. 12. 8. mat. 26 64. & 13. 37 , 41. nor do the places alledged prove that the title of son of man is taken by christ to himself , to shew his debasement by it , but to imply , that though he were that son of man to whom dominion over all nations did belong , yet he had not then where to lay his head : and the like is to be said of that mat. 12. 40. that even he who was the son of man by excellency , should be three daies and three nights in the heart of the earth : nor is there mat. 12. 32. a lessening of christs person below the holy spirit implied by the title son of man ; the sin is less which is against the son of man , than the blasphemy against the holy spirit , not because of the excellency of the spirits person above the person of the son of man , but because of the property of that sin , being against the conviction of the spirit by his operation , john 12. 34. the jews enquire , who is this son of man ? not meaning , that the son of man was a diminitive term , but doubting how that son of man should be the messiah , of whom he had said that he should be lifted up , verse 32. and for that place , psal. 8. 6. heb. 2. 6. the son of man doth not express an abject condition , though an inferiour low nature in comparison of gods , but rather christs high dignity ; the authour of that epistle proving , that to no other man were all things made subject , but to him , who being made little lower than the angels , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a little time ; to wit , the time of his suffering , verse 9. ( as cameron expounds it , praelect . in mat. 16. 27. ) was made superiour to angels , and had all things subjected to him . sect . 15. christ's consubstantiality with the father according to his deity , with us according to his humanity , as the chalcedon councel determined , is asserted and proved from john 1. 14. acts 2. 30. rom. 1. 3 , 4. and 9. 5. however , whether the reason of the appellation be this latter or no , it is certain , that thereby is signified , that christ hath an humane as well as a divine nature ; and according to the doctrine of the councel of chalcedon i determine , that the son of god our lord jesus christ , is truely god , and truely man , the same , of a reasonable soul and body , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , consubstantial with the father , touching the god-head , and consubstantial , or of one essence or substance with us , according to the man-hood : which it were unnecessary to prove , sith his composition of body , birth , growth , properties , actions , sufferings , and what ever else prove a person to be a man , as we are , as plainly are related , and were as fully manifested to have been in christ jesus , as in any other man ; but that as of old valentinus , marcion , and some others denied his body to have been of humane seed as the matter ; holding it to have been imaginary , not real , or coelestial , and to have passed through the virgins womb : so others of late have denied the truth of christs incarnation , and the reason of his being termed the son of man , contrary to the holy scriptures , as shall be shewed by these texts following , which ascribe both a divine and humane nature to one and the same person , the lord jesus christ , both while he was on earth , and as he is now in heaven , and shall appear at his future coming to judgement . to this purpose are the words alledged before , out of john 1. 14. which shew that the same person who is the word , was flesh ; which , because i have before vindicated sect. 6. i shall not insist on here , nor on such proofs as may be made from col. 1. 18. or heb. 1. 3. in which that is ascribed to the son ( whom i before proved , sect. 9 , 10 , 11 , 12. from those chapters to be god ) which proves him a man , to wit his being head of the body the church , the first-born from the dead , who by himself purged our sins , and is sate down on the right hand of the majesty in the heights : but consider other places , where both natures in one person are declared : among which i shall chuse to insist on first , those places , which speak of christ as descending from the fathers according to the flesh , as acts 2. 30. therefore david being a prophet , and knowing that god had sworn with an oath to him , that of the fruit of his loins , according to the flesh , he would raise up christ to sit on his throne . rom. 1. 3 , 4. concerning his son jesus christ our lord , which was made of the seed of david according to the flesh , who was declared or determined the son of god , in , or with power according to the spirit of holiness by the resurrection of , or from the dead . rom. 9. 5. whose are the fathers , and of whom christ according to the flesh , who is over all , god blessed for ever . which texts do expresly teach , that jesus christ had a humane nature , which is termed the flesh , as it is frequent by [ flesh ] to understand a man or humane nature , rom. 3. 20. and 11. 14. isa. 58. 7. gal. 2. 16. for he was of the fruit of davids loins ▪ according to the flesh , which being a restriction cannot limit [ raising up ] but [ christ ] and so notes another part , according to which christ was not raised up out of the loins of david , which must be understood of his divine nature ; according to which he was davids lord , mat. 22. 44 , 45. he was of the seed of david , and of the fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as to that which was according to the flesh ; restrictively after it , implying another nature , according to which , he is of an higher original , even the son of god , rom. 1. 3 , 4. god over all , blessed for ever , rom. 9. 5. whence it is inferred : he who is so davids son according to the flesh , raised up out of the fruit of his loins according to the flesh , made of the seed of david according to the flesh , of the fathers according to the flesh , as that he is also davids lord , the son of god , god over all blessed for ever ; is consubstantial with the father as touching the god-head , and consubstantial with us as touching his man-hood : but such is jesus christ. therefore , &c. sect . 16. the exception against the argument from acts 2. 30. rom. 1. 3 , 4. rom. 9. 5. is set down . against this it is thus excepted : when the apostle saith , that christ came of the fathers according to the flesh , who is over all a god blessed for ever ; the opposition is not entire and exact as wanting the other member : what that member is , another passage of the apostle , wherein you have the same opposition in describing christ , will inform you ; it is rom. 1. 3 , 4. concerning his son jesus christ our lord , who was made ( or rather born ) of the seed of david according to the flesh , and declared to be the son of god with power ( gr. determined , or ordained son of god in power ) according to the spirit of holiness , by the resurrection from the dead : here you see that to those words , according to the flesh , are opposed these , according to the spirit of holiness : again , what this spirit of holiness is , will be no hard matter to find out , if we consider that as the flesh signifyeth a constituting part of christ , namely his fleshly body ; so also must the spirit of holiness , opposed thereunto , signifie a constituting part : if so , then it is not the holy spirit , as every one will confesse , nor the reasonable soul of christ , because he is intimated to have had this spirit by means of the resurrection from the dead , whereas he had a reasonable soul before his death : nor the divine nature , for that is no where in scripture designed by the name of spirit , or spirit of holiness : besides , the adversaries hold , that christ had the divine ▪ nature , whilst he was yet cloathed with flesh . it remains therefore that by the spirit of holiness , which christ had by means of the resurrection of the dead , and is a constituting part of him , is to be understood his holy , spiritual body , whereby he is excepted from other men , being the first-born from the dead , or the first that so rose from the dead , as that he never dyed again , but was cloathed with a spiritual body , and made like to god , who is a spirit . and now the sense of that passage beginneth to appear , heb. 9. 14. how much more shall the blood of christ , who through the eternal spirit ( gr. through an eternal spirit , for no article is prefixed ) offered himself without spot to god ; purge your consciences from dead works to serve the living god ? by eternal spirit is here meant the spiritual body of christ , which lasteth to all eternity ; and this expression is opposed to what the same divine authour speaketh of christ , heb. 5. 7. who in the daies of his flesh , &c. for eternal is contrary to dayes , and spirit to flesh : neither will that which we have here spoken seem strange to him , who having penetrated into that profound epistle to the hebrews , knoweth ( what is there frequently intimated ) that christ then made his offering for our sins ; when , after his resurrection , he entered into heaven , and being endued with a spiritual and immortal body , presented himself before god : for so the type of the levitical high-priest making the yearly atonement for the si●s of the people ( levit. 16. ) did require : for as the atonement was not then made , when he slew the beasts , but when having put on his linnen robes , he brought their blood into the sanctuary before the mercy-seat : so neither did christ offer his sacrifice for our sins upon the cross , but when after his resurrection , being cloathed with robes of immortality and glory , he entered into heaven , the true sanctuary , and presented himself to god. ( wherefore to return to the foresaid passage , rom. 9. 5. ) when it is there said , of whom according to the flesh ( for so the greek hath it ) christ came , who is over all a god to be blessed for ever ; we ought ( by the authority of the apostle himself ) to supply in our mind the other member of the opposition , and to understand the place , as if it had been said ; who according to the spirit of holiness by the resurrection from the dead , is over all a god blessed for ever : but if christ be according to the spirit of holiness by the resurrection from the dead ( that is ) according to his spiritual body , which he received by means of the resurrection from the dead the son of god in power , and accordingly a god over all ; he is not the son of god in power , and accordingly a god over all , by having the divine nature personally united to his humane nature , but by the glorification and exaltation of his v●ry humane nature . sect . 17. this exception against the argument is refuted . i reply , that in this passage there are many errours . 1. that rom. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendered [ born ] rather than made : for though i deny not that the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie [ born ] yet here it is not so fitly thus rendered , as [ made ] because it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly used for birth or generation , as mat. 1. 16. luke 1. 35. 57. & 23. 29. joh. 3. 41. & 18. 37. rom. 9. 11. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as gal. 4. 4. nor is it said born of the mother , or woman , as in expressions of birth is usual , job 14. 1. mat. 11. 11. luke 7. 28. and the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth note , not the womb from whence he came , but the matter out of which he was formed : for doubtless [ of the seed of david according to the flesh , rom. 1. 3. ] is the same with [ of the fruit of his loins according to the flesh , acts 2. 30. ] now [ of the fruit of his loins according to the flesh ] notes the matter out of which he had flesh or a humane body ; and therefore the father or antient progenitour david is mentioned , and his seed , and the fruit of his loins ; as the jew is said to come out of the loins of abraham , and levi to be in his loins , heb. 7. 5 , 10. in respect of the matter out of which they came , not the mother or her womb , as the place from whence : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes the act of god answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acts 2. 30. raise up , not the act of the mother in bringing forth , and therefore rom. 1. 3. it is rightly translated [ made ] or as piscator [ orti raised ] answerably to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sprang up , heb. 7. 14. 2. it is granted , that [ according to the flesh ] notes a constituting part , but that it notes a constituting part , which christ had only afore his resurrection , and not after his resurrection , is not to be granted : for as it is now , the humane body of christ , or humane nature is made of the seed of david , and raised of the fruit of his loins according to the flesh , sith it is the same numerical body , and christ is still the same man which was made , or descended , or sprang out of david , notwithstanding any alteration in the outward estate , or inherent qualities in his humanity or humane body ; it doth not become a constituting part in its humiliation , and not a constituting part in his exaltation : that very being which was made of the seed of david according to the flesh , which was raised of the fruit of his loins according to the flesh , was to sit on his throne , acts 2. 30. and to reign , luke 1. 32 , 33. and therefore as the exceptor argues , that by the spirit of holiness cannot be meant the soul or divinity of christ , because he had both ( in our opinion at least ) in the daies of his flesh , though the soul were not then glorified ; i may argue , by the spirit of holiness is not meant his glorified body , because he had it , though not then glorified , even in the daies of his flesh . 3. which is more amply confirmed by shewing , that [ according to the flesh ] notes not his fleshly body as he speaks , that is christs humane body in its debasement only , but his humane nature : for according to the flesh , rom. 1. 3. signifies by the same authours opinion , and the evidence arising from comparing the place , the same that it doth , rom. 9. 5. now it signifies rom , 9. 5. the same which it doth ver . 3. where paul calls the israelites his brethren , kinsmen , according to the flesh , but he means not , they were his brethren or kinsmen according to the flesh , that is restrictively to their weakness , debasement , or mortality , in opposition to their glorification , and excluding that as inconsistent with their being his brethren or ki●smen according to the flesh : but he means by according to the flesh , their humane nature as men , and as men descended from the same ancestors , and so in like manner , when it is said , christ was from the fathers according to the flesh ; the meaning is not , according to his weak , or inglorious condition precisely , and exclusively to his glorified condition , but simply according to his humane nature , as descended from them , whether in the daies of his flesh , or exaltation , without any discrimination : which is confirmed by our saviours own speech to his disciples , luke 24. 39. behold my hands and my feet , that it is i my self ; handle me and see , for a spirit hath not flesh and bones as ye see me have ; therefore christ supposed atter his re●urrection that he had flesh , that his humane body was a fleshly body , the same according to the flesh that it was before ; which is also strengthened by the expressions , acts 2. 3 〈◊〉 . that god raised him ●p of the fruit of davids loins according to the flesh bu● god did not raise him up of the fruit of dav●ds loins according to the flesh , barely ●s weak , mortal , and deb●sed , but simply as man descended from him , therefore [ according to the flesh ] imports christs humanity or humane body as from david without restriction to his low estate : and v. 31. when it is said , his flesh did not see corruption ; his body is still termed flesh , the same flesh , and not considered as weak , for as such it saw a change ( which may be termed in some sort a corruption , to wit , a change from that weakness it had to a better form , but as the constituting part of his humane nature . 4. by [ the spirit of holiness rom. 1. 4. ] whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 note a constituting part , or an efficient cause , cannot be meant christs holy spiritual body in the exceptors sense . for 1. it would imply that his spiritual body were another constituting part than his fleshly ▪ body , which is already refuted . 2. it would imply that his fleshly body were not his holy body ; whereas that which was born of mary was that holy thing , which should be called the son of god , luke 1. 35. 3. no where is the body of christ termed a spirit , or the spirit of holiness in any estate : for though it be true , that 1 cor. 15. 44. mentions a spiritual body ; yet 1. that is there contradistinguished not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fleshly , but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 natural , or ●oulary . 2. no where termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirit . 3. nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of holiness . 4. after his resurrection christ denies his body to be a spirit , as having flesh and bones , luke 24. 39. and he is said to enter into the holy place by his own blood , heb. 9. 12. and to have consecrated for us a new and living way to enter into the holiest by his blood , through the veil , that is to say his flesh , heb. 10. 19 , 20. it is an errour , that by the eternal spirit , heb. 9. 14. is meant christs eternal spiritual body ; for [ the eternal spirit ] there must be of something distinct from himself ; else the meaning should be , he offered himself by himself , which is tautological and absurd ; but by himself must be meant his body , as heb. 1. 3. having purged our sins by himself , is by his own body : for the thing offered was his own body , or his life or soul , isa. 53. 10. in the type , the thing offered is some body , gift or sacrifice heb. 5. 1. and 8. 3. and 9. 7. 9. and 10. 1. and 11. 4 , 17. whence the body offered is termed the oblation , heb. 10. 5 , 8. in the antitype christ is said to offer himself , that is , his body called his oblation , heb. 10. 10. and this offering is termed , heb. 9. 25 , 26. the sacrifice of himself for the putting away of sin , and this to be not often , but once in the end of the world , ver . 26. he was once offered to bear the sins of many ; verse 28. he needed not daily , as those high-priests , to offer up sacrifice first for his own sins , and then for the peoples : for this he did once when he offered up himself , heb. 7. 27. by the which will we are sanctified , by the offering of the body of jesus christ once for all . heb. 10. 10. but this man after he had offered one sacrifice for sins , for ever sate down on the right hand of god , verse 12. which must be afore he sate down on the right hand of god , and therefore on earth , and this was by his suffering or dying , heb. 9. 26 , 27 , 28. and therefore cannot be referred to his appearing in heaven , but to his blood-shedding , heb. 9. 22. in the daies of his flesh : whereby it appears to be false , that christ did not offer his sacrifice for our sins , on the cross , there being no other time meant by that once when he offered up himself for the sins of the people , heb. 7. 27. and whereas it is sa●d , heb. 9 28. christ was once offered to bear the sins of many . st. peter tells us , 1 epistle 2. 24. who his own self bare our sins in his own body on the tree , that we being dead to sin should live unto righteousness ; by whose stripes ye were healed : which doth evidently refer to isa. 53. 4 , 5 , 6. whence the last clause is taken , and shews the bearing of our sins by the offering of himself to have been on the cross or at the time of his suffering on earth . and hereby it appears to be false , that christ made not atonement till he came to heaven : for col. 1. 20. it is said , and having made peace through the blood of his cross he reconciled all things to his father , ver . 21 , 22. now hath he reconciled in the body of his flesh through death . rom. 8. 3. god sending his own son in the likeness of sinful flesh , and for sin ( or by a sacrifice for sin , as heb. 10. 8. ) condemned sin in the flesh , which is all one with making atonement . that which is alledged , that the atonement was not then made , when the high-priest slew the beasts , but when having put on his linnen robes , he brought their blood into the sanctuary before the mercy-seat , is partly false , there being atonement made for himself and his house , levit. 16. 5 , 6. before he entered into the holy place ; and partly impertinent , sith the point in question is not where the atonement was made , but where christ offered himself , heb. 9. 14. though both the offering and the atonement are resolved to have been afore his sitting at the right hand of god , heb. 1. 3. and 10. 12. nor doth it appear , that [ eternal spirit , heb. 9. 14. ] is put in opposition to the daies of his flesh , heb. 5. 7. for it is not said , heb. 5. 7. flesh that hath daies , as if it noted a distinction of his body mortal , from his spiritual immortal body ▪ but daies of his flesh , only to note the time of his offering prayers , not the quality or adjunct of his body : nor is it said , he offered by the daies of his flesh , as here by the eternal spirit , but in the daies of his fl●sh , to note the time , which is not intimated , heb. 9. 14. by that term , by the eternal spirit , for then it should rather have been said , by or in the eternity of the spirit : the offering being an act of christ on earth , is no other than the act of his deed and will , whereby he did present himself as a sacrifice to god , as the phrase is , rom. 12. 1. or as it is eph. 5. 2. gave himself for us , an offering and a sacrifice to god for a sweet-smelling savour ; by reason of such acts abraham is said to offer up isaac , heb. 11. 17. and we are said to offer the sacrifice of praise , heb. 13. 15. spiritual sacrifices , 1 pet. 2. 5. which is plainly expressed , heb. 10. 10. by which will we are sanct●fied by the offering of the body of jesus christ once , or for once ; which was no other than that which he expressed in that prayer , which armi●●●● termed rightly the canon or rule of christs sacrifice , john 17. 19. and for them i sanctifie my self , that they also may be sanctified in truth : which being considered , i see not what good sense can be made of it , as many divines expound it , of the divinity of christ making the sacrifice of christ of value to satisfie for sins : for the words [ through the eternal spirit ] have not respect to himself , who was offered , as enhauncing the price of the thing offered , by reason of the union of it to himself , neither the place of it before himself , nor the preposition used , being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through or by , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with or in conjunction , do sute with such a sense ; but it is in construction annexed and referred to the offering , and notes the cause and means of offering : besides the reason of piscator is good in his scholie on the text , that it belongs not to the deity to offer sacrifice , but that is it to which it is offered by a man as a man : and indeed it is not good sense to say , christ offered himself by his god-head to god , it being not easily conceivable what notion the god-head should have in such a speech , which is not absurd or inept : nor do i think piscators opinion good , that by the eternal spirit is meant christs immortal soul , partly because no where is christs humane soul called the eternal spirit , partly because i think it should rather be said in than through the eternal spirit , if christs immortal soul were meant by it , the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noting the efficient cause , not the subject in which the act of offering was : and therefore i rather pitch upon it to understand by [ the eternal spirit ] the holy spirit answering to the fire , which kindled the sacrifice , and moving or inflaming the heart of christ with love to us and obedience to god , to give himself an offering and a sacrifice to god for us , ephes. 5. 2. the holy spirit is fitly resembled by fire , mat. 3. 11. and he well termed the eternal spi●it in opposition to the temporary fire kindling the legal sacrifices : but if the allusion be not thereto , yet the sense is good and right : for as it is said that christ had not the spirit by measure , john 3. 34. and that he was full of the holy ghost , luke 4. 1. that the spirit of the lord was upon him , that it anointed him , verse 18. so it is said , that he was moved by the spirit to be tempted to preach , in the same places , and to cast out devils by the spirit of god , god putting his spirit on him he shewed judgment to the gentiles , sent forth judgement to victory , ma● . 12. 18 , 20 , 28. gave commandements through the holy ghost , acts 1. 2. and accordingly here is said to offer himself to god by the holy eternal spirit : nor is the want of the article any more against the expounding the eternal spirit , of the holy ghost , than against the expounding it of christs spiritual immortal body , it being as requisite in respect of use to design the one as the other ; but the truth is , it is not requisite , that it should be prefixed to shew it to be meant of the holy spirit , sith it is omitted rom. 9. 1. and 14. 17. &c. and even in this e●●stl● h●b . 2. 4. and 6. 4. so that the sense may be , notwithstanding any thing i find to the contrary that christ willingly , obediently offered , or yielded , through the holy spirits incitation or operation in him , himself a sacrifice without spot or blemish to god : and as executing the function of priest-hood to which he was anointed above others , heb. 1. 9. and this sense is most agreable to the apostles intent , which is to set forth the efficacy and validity of christs sacrifice above the legal ; which he doth here from the obedience and readiness of will to offer himself as he doth . heb. 10. 10. and the holiness of his person , or his being without spot or blemish , as he doth heb. 7. 26 , 27. 1 pet. 1. 19. no where that i find from the hypostatical union , or the spirituality , immortality , and glory of his humane body , or the immortality of his soul. 5. the term [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rom. 1. 4. ] is not rightly rendered [ determined or ordained son of god in power ] for though it be true , that the verb signifies appointment , ordination , or predestination , and that this last is used by the latin vulgar translation , and by sundry of the antients , and the verb is used so in the new testament , luk● 22. 22. acts 2. 23. and 10. 42. and 17. 26 , 31. in which places the appointment , or determination is by god of a thing future : yet that cannot be the meaning , rom. 1. 4. for then the sense should be , that christ should be appointed , or ordained , or determined by god , either that by power , according to his spiritual body by the resurrection of the dead he should be the son of god ; or else that his appointment , ordination or determination that he should be the son of god , was by power according to the spirit of holiness , that is his holy spirituall body , by the resurrection from the dead . this latter sense is most absurd ; it would intimate , as if gods determination were in power according to christs spiritual body by the resurrection of the dead ; whereas the determination of gods purpose , or his ordaining of things future , hath no cause but his will , his ordaining is not an act of power , though the execution of it be ; nor is the former sense true : for then the meaning should be , that christs being the son of god was consequent on the power , the spirit of holiness , and resurrection of the dead , sith ordaining or fore-appointing his sonship to be thereby supposeth them to be before , as the cause is before the effect , and his sonship to be future to them , or after them : but this is contrary to what is confessed by the adversaries , that he was the son of god before his resurrection , and is proved from , luke 1. 35. mat. 16. 16. john 6. 69. and heb. 5. 8. although he were a son yet learned he obedience by the things which he suffered , which shews he was a son afore he learned obedience by the things which he suffered : for which reasons i like not to say as dr. pearson doth in his exposition on the second article of the creed , that he was defined , or constituted , and appointed the son of god in power by the resurrection from the dead ; nor that of grotius , that he was made a celestial king after his resurrection , and also before destinated to that kingdom by so many miracles done by divine power proper to him and dwelling in him , where the term son of god standing in contradistinction , to being of the seed of david , according to the flesh , is as much as a celestial king , and the participle determined is expounded by two other , made , and before destinated , the one noting a thing past , the other a thing future , so as that the same word in the same place shall signifie being made a celestial king after christs resurrection , and being aestinated before to that kingdom , and in power according to the spirit of holiness , shall be divine power proper to him ▪ and inhabiting in him by that spirit of holiness , that is force of divinity by which from the beginning of his conception he was sanctified , and by which he did miracles , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shall be after the resurrect on from the dead : none of which are made good by heb. 5. 9. acts 2. 30. or acts ●6 . 23. or any other which he produ●eth in his annot. on rom. 1. 4. nor do i conceive can be ; nor do i think d● . hammond his paraphr●se right [ but according to the spirit of holiness , or in respect of that other nature in him , called his eternal spirit , heb. 9. 14. ] ( far above all that is flesh and blood ) that , i say which shone in him most perfectly , after , and through , and by his resurrection from the dead , 2 cor. 13. 4. was set at gods right hand , the son of god in power , to whom accordingly as to a son , all power was given by the father ] for besides what before and after is , or will be said about the spirit of holiness , and eternal spirit , there is nothing of gods right hand in the text , nor doth [ set at gods right hand the son of god in power ] well explain [ determined the son of god in power ] nor is he rightly said to be set at gods right hand according to the spirit of holiness , or in respect of that other nature in him , called his eternal spirit , heb. 9. 14. for his being set at the right hand of god is not precisely according to that other nature , but rather according to that which he had of the seed of david according the flesh : nor is it fitly said that other nature did shine most perfectly after , through or by his resurrection from the dead , 2 cor. 13. 4. for though his being the son of god was proved by it , yet how the divine nature did shine in him through , by , after his resurrection from the dead is hard to understand , nor do any words in the text countenance such a paraphrase : wherefore not mis-liking dr. hammond's translation ▪ demonstrated or defined the son of god i● power ; nor that of the syriak interpreter who turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by , who was known ; i stick to that sense , which our translators have chosen , declared , or as chrysostom , in 〈…〉 t s it [ shewed , demo●strated or manifested to be the son of god over and above what he was of the seed of david according to the flesh ] and sundry others with him : and so [ determined ] notes not an act of the will of god concerning the futurity of a thing , but gods sentence as it were , setling the understanding by way of certification of what was surely so , or evidence of it as of a thing already , being to take away doubting , in the sense in which in the schools their resolutions concerning things in question , are called their determinations : in which sense i conceive it taken , heb. 4. 7. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by our translators rendered [ limiteth ] is the same which he expresseth , verse 8. he had not spoken of another day : and likewise that which declareth what a thing is , in logick is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a definition of it , and the mood which is indicative , is termed by grammarians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the boundaries of lands are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because they shew what is belonging to a person , and in composition hyppocrates his determinations , or declarations about medicines are entituled his aphorisms , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a distinct explication of a thing : according to which exposition the meaning is , rom. 1. 4. that god had determined as it were by sentence in the resurrection of him from the dead , that christ jesus had another nature above that he had of the seed of david , to wit , that he was the son of god. 6. the resurrection of the dead cannot be meant of the general resurrection , as if the sense were , he is predestinated or fore-appointed that he shall be the son of god in power when he shall raise the dead , but of christs particular resurrection : for though the general resurrection shall most fully demonstrate the glory of christ , yet the determination being of a thing past , must be understood of his own resurrection : nor is it a sufficient exception against this , that the apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the resurrection of the dead not from the dead , and that it is not by his resurrection from the dead , but the resurrection of the dead : for acts 26. 23. there is in st. paul's speech the same expression , where speaking of what the prophers fore-told of christs resurrection , he useth this expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , word by word , that he the first by rising of the dead , that is as he should suffer , so he should be the first or chief risen from the dead , who should shew or publish light to the people and the gentiles . 7. in power , rom. 1. 4. cannot be referred to the power of christ , whereby he did miracles , but to the power of god by which he was raised from the dead , of which the same apostle speaketh , 2 cor. 13. 4. for though he was crucified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through , or by reason of weakness , yet he liveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of , or by the power of god , 1 cor. 6. 14. and god hath both raised up the lord , and will also raise up us by his own power , rom. 6. 4. like as christ was raised from the dead by the glory ( that is the power ) of the father : which is confirmed in that he is said to be determined the son of god in power , which determination is referred to the fathers , and therefore the power is the fathers by which he is determined to be the son of god. 8. i confess the divine nature of christ is no where that i find , termed the spirit of holiness , or the holy spirit , nor the glorified body of christ , although god be termed a spirit , john 4. 24. and 2 cor. 3. 17. the lord is that spirit , which to me seems most likely to be meant of christ , who is in the epistles of paul most commonly meant by this title [ the lord ] and in the verse before meant , where it is said [ nevertheless when it shall turn to the lord ] that is christ ; and the next verse following [ but we all with open face beholding the glory of the lord ] that is jesus christ distinguished in the same verse from the holy spirit , termed the spirit of the lord , if it be not to be read , as from the lord the spirit , and so applied to christ : it is said that christ knew in his spirit , mark. 6. 8. that he grew , and waxed strong in spirit , or was strengthened by the spirit , luke 2. 40. that he groaned in spirit , joh. 11. 33. which may , or are to be understood otherwise than of his divine nature , john 6. 63. it is the spirit that quickneth , the flesh profiteth nothing , the words which i speak unto you are spirit , and are life , are meant otherwise than of christs divine nature , and 1 tim. 3. 16. justified in spirit , or in the spirit may be meant otherwise than of his divine nature , and so may quickened by the spirit , 1 pet. 3. 18. of which in that which follows : the spirit of christ is , rom. 8. 9. termed the spirit of god , and if the holy ghost , 1 cor. 2. 13 , 14. and 12. 3. and that which was born of mary is said to be that holy thing , which shall be called the son of god , luke 1. 35. and dan. 9. 24. he is termed the holy of holies , or as we read , the most holy , but no where the spirit of holiness . and therefore if the spirit of holiness note not the divine nature of christ , because it is no where in the scripture designed by the name of spirit , or spirit of holiness , the reason is as good against the interpretation of [ the spirit of holiness ] by [ the holy spiritual body of christ : ] nor is there likelehood that by [ spirit ] should be meant [ body ] sith spirit and body are opposed , or contradistinguished , 1 cor. 6. 20. and 7. 34. james 2. 26. 1 thes. 5. 23. &c. as well as flesh and spirit : and if by [ spirit of holiness ] be meant a constituting part of christ distinct from flesh , which he had by means of the resurrection , it cannot be meant of his body , which is the same in substance it was in the daies of his flesh , and so the same constituting part , differing only in quality and external condition , as having an alteration , not another generation or creation , and therefore cannot be rightly termed another constituting part : and this reason with the texts alledged do better countenance the understanding the deity of christ by [ the spirit of holiness ] than his holy spiritual body : yet for my part , i incline to neither , but rather to the opinion , that conceives by [ the spirit of holiness ] is meant the holy ghost , or third person of the sacred trinity , and that for these reasons . 1. because the term [ spirit of holiness ] is all one in sense with [ the holy spirit ] which is the usual title given to that person , mat. 28. 19. 2 cor. 13. 13. 1 john 5. 7. and is according to usual manner of expressing the adjective by the genitive case of the substantive , as the children of wisdom are wise children , children of obedience , 1 pet. 1. 14. obedient children , the children of l 〈…〉 , enlightned children , eph. 5. 8. 2. because the resurrection is ascribed to the spirit , rom. 8. 11. if the spirit of him that raised jesus from the dead , dwell in you , be that raised christ from the dead , shall also quicken your mortal bodies by his spirit that dwelleth in you , 1 pet. 3. 18. being put to death in the flesh , but quickened by the spirit . 3. because the sense thus seems to be easiest , and most agreeable to the apostles scope , who having said , that the son of god was made of the seed of david according to the flesh , noting a being beyond this , adds , that he was declared , determined , defined or resolved to be the son of god beyond his being the son of david with power , by his rising from the dead , which was by power , according to the spirit of holiness , that is the holy spirit , to whom acts of power are usually ascribed , as luke 1. 35. mat. 12. 28. which was an undoubted evidence of his being the son of god , or having a divine nature , sith he foretold it as a thing to be done by himself , john 2. 19. and 5. 25 , 26. and 10. 17 , 18. nor is it necessary that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should note a constituting part , rom. 1. 4. for it may note an efficient cause mediate , as when it is said mark. 1. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with authority he commandeth the unclean spirits , which is , luke 4. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with authority and power , so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by might , or mightily , heb. 7. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the power , is by vertue or reason of the power or proportion and congruity to the agent , as when it is said , rom. 1. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as in me lies , and the sense be , in power according to the spirit of holiness , that is , with or through the holy spirit , or congruously , proportionably to the holy spirit ; which if it do not so fully answer the use of the preposition , yet we may say as dr. hammond in a like case , annot on mark. 9. 3. though the preposition do not favour this interpretation , yet the promiscuous uncertain use of prepositions among sacred writers is so observable , that it may take off much of that one objection . so far as my observation hath hitherto attained in the apostles and other writers greek expressions , if the apostle had intended that the spirit of holiness should note another constituting part , he should have put next to [ the son of god ] according to the spirit of holiness , as he did ver . 3. according to the flesh next to of the seed of david , but being put between with power and the resurrection of the dead , it seems not to note a constituting part , but the efficient cause of the resurrection , or subject of that power , by which christ was raised . 9. the distinct mention rom. 9. 5. of christs being of the fathers according to the flesh , that is his humane nature , and then adding , who is over all god blessed for ever , shews that he is over all god blessed for ever , according to his divine nature or deity : nor is the defect of the article a sufficient reason to the contrary , sith it is very frequent to put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the article , where it is meant of god in nature , as 1 cor. 3. 16. 23. and 1. 24. and 2. 5. 7. &c. 10. in that god said to christ , psal. 110. 1. and he was then davids lord , acts 2. 34. when he knew , verse 30. that god had sworn with an oath to him , that of the fruit of his loins he would raise up christ to sit on his throne , it proves that christ was in being and was his lord afore he was his son , and so had a divine nature , though he was his son according to the flesh . sect . 18. the consubstantiality of christ with the father and us , is proved from 1 tim. 3. 16. the next text of scripture i shall insist on to prove the consubstantiality of christ to god and us , is 1 tim. 3. 16. where st. paul saith , and without controversy great is the mystery of godliness ; god was manifested in the flesh , justified in the spirit , seen of angels , preached unto the gentiles , believed on in the world , received up into glory : this passage is undoubtedly meant of the lord jesus , sith of no other are these things true , that ●e was manifested in the flesh , &c. and they are true of him : he was manifested in the flesh being made flesh , justified in , or by the spirit at his baptism , by his miracles , and at his resurrection to be , that which he said himself to be , the son of god , against the false accusations of the pharisees as a deceiver , confederate with satan ; seen of angels at his birth , temptation in the wilderness , agony in the garden , resurrection from the grave , and ascension into heaven , preached to the gentiles by his apostles , believed on in the world even by the gentiles , and received up in , or into glory at his ascension into heaven : now he of whom these things are said is god , therefore the same person , christ jesus is both god and man ; or consubstantial to the father in respect of his god-head , to us in respect of his man-hood . sect . 19. the exceptions against this proof . the exception against this argument is : 1. that the reading god was manifested in the flesh , is suspected to have been altered by nestorians , because the vulgar latin , the syriak , arabian interpreters , and ambrose all read [ which was manifested ] and refer it to the mystery of godliness , and so this sense is given of it , that the gospel was first made known not by angels , but by mortal men , and according to their outward appearance weak , christ and his apostles , as flesh , col. 1. 26. notes a mortal man , 2 cor. 2. 16. 1 john 4. 2. was justified in spirit ] that is , that truth was approved by many miracles , for spirit is miracles by a metonymy , which is , 1 cor. 2. 4. and elsewhere . and to be justified here is to be approved , as mat. 11. 19. so he is said to be justified , who in a contention is a conquerour , because his cause is approved , deut. 25. 1. add psal. 21. 6. ( i imagine grotius means , psal. 51. 4. ) [ seen of angels ] to wit , wi●h greatest admiration : angels le●rned this secret by mortal men , ephes. 3. 10. 1 pet. 1. 12. to see with the hebrews is translated to all manner of knowing : was preached to the gentiles ] that truth was not only declared to the jews , but also to the gentiles , who were most estranged from god , eph. 2. 12. col. 1. 21. believed in the world ] that is in a great part of the world , rom. 1. 8. col. 1. 6. received up in glory ] it was very gloriously exalted , to wit , because it brought much more holiness than any doctrines formerly : to be taken up is to be lifted up on high , and answers to the hebrew verbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in glory gloriously , phil. 4. 19. col. 3. 4. see al●●o , 2 cor. 3. 8. so they glorified the word of the lord , acts 13. 48. 2. others thus : god the father was manifested , that is , his will made known in the flesh , that is , with or by the infirmity of christ and his apostles , justified in spirit , taken or acknowledged for true by divine vertue which shined in christ as well as his apostles , or put forth it self powerfully by them ; was seen of angels , the good will of god towards men , was revealed to angels , received up in glory , the will of god was by many chearfully received and constantly retained , or the holy religion of christ was gloriously admitted and received . sect . 20. these exceptions are refelled . to which i reply : 1. that the reading of [ which ] instead of [ god ] should be followed against all copies of the original now extant is unreasonable , and not to be yielded to : the syriak , arabian , and latin are not to be put in the ballance with the greek copies : the latin translation is found and confessed even by romanists to be so faulty , as that it is not of itself to be rested on , much less are ambrose and hin 〈…〉 arus , who were mis-led by it : that nestoria●s should foyst in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 god is not likely , sith it is against their opinion , and was used by chrysostom before nestorius , and by cyril against the nestorians , as dr. pearson shews in his exposition of the creed , artic. 2. page 142. of the second edition . 2. by [ god ] cannot be meant , either god the father , or his will , or the gospel , or the truth of it . 1. because the words cannot be expounded so in either of the senses given : neither is god the father any where said to be manifested in the flesh , justified in the spirit , received up in glory : nor doth god manifested in the flesh signifie god , or his will , or gospel , or truth manifested in infirmity , or christ and his apostles in their infirmity , nor justified in , or by the spirit approved by miracles , nor seen of angels , learned by them from mortal men , nor received up in glory , admitted or received in mens minds : none of all the texts alledged countenance these expositions ; though flesh sometimes signifies mortal weak man , it being a word of very various acceptions , and the gospel is said to be manifested as col. 1. 26. and 2 cor. 2. 14. and gal. 4. 13. st. paul saith , he preached the gospel at first to the galatians through the infirmity of the flesh , yet no where is the gospel said to be manifested in the flesh , or flesh put simply for infirmity . that 1 joh. 4. 2. that jesus christ is come in the flesh , is against his sense of preaching the gospel in infirmity , it plainly noting his coming into the world in a humane nature , in the sense in which he said , john. 1. 14. the word was made flesh , and dwelt among us . though i deny not , that words of sense do often note other knowledge than by sense , yet these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are scarce ever found to be applied to any thing but that which is descernable by sight : however if they were , yet the sense imagined hath no colour , sith it is not said , seen of angels by the church : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not receiving by men that glorifie it , but the glory of the person or thing manifested , phil. 4. 19. col. 3. 4. are not meant of such glory , or alacrity , or rejoycing , as is made the meaning of glory , 1 tim. 3. 16. nor do we find in the greek bibles such language as answers to the pretended exposition of it in that place : and for receiving the gospel , the usual word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 thes. 1. 6. and 2. 14. acts 2. 41. not the word there used . 2. according to that exposition it would be an in●pt tautology to say , he was believed on in the world , and received up in glory if meant of receiving in mens hearts : for what is it to be believed on , but to be received in mens hearts ? which is not to be conceived of the apostle in these concise aphorismes . 3. there would be no mystery much less a great mystery without contradiction in that which the apostle saith , if the meaning were as it is made , sith gods will was often manifested by mortal men , even by all the prophets , who testified before-hand the sufferings of christ , and the glory that should follow , 1 pet. 1. 11. and approved by miracles done by moses , elias , elisha , known by angels who brought messages to daniel and others , preached to the gentiles by jonah at niniveh , believed in the world by the ninivites , received with alacrity ; as by david and others . 3. the words in the plain obvious sense , are truely and rightly expounded of jesus christ who is said to be god , john 1. 1 , 2. to come in the flesh in his humane nature , to be made flesh , john 1. 14. to be manifested in his works , john 2. 11. and his preaching , mark 1. 27. luke 7. 16 , 22. justified in the spirit , or by the spirit , either by the spirits descent on him at his baptisme john 1. 33 , 34. whereby he was proclaimed and proved to be the son of god , or by his miracles , as mat. 12. 28. against the accu 〈…〉 on of colluding with the devil , or at his resurrection as i conceive , rom. 1. 3 , 4. or by giving the holy ghost , acts 2. 33. seen of angels , luke 2. 11 , 12. mat. 4. 15. luke ●2 . 43. and 4. 4 , 5. acts 1. 10. preached to the gentiles , 1 cor. 1. 23. 2 cor. 1. 19. believed on in the world , rom. 1. 8. 1 t 〈…〉 . 1. 7 , 8. received up , the word used 1 tim. 3. 16. in glory , acts 1. 2 , 11 , 12. mark 16. 19. luke 9. 51 and 24. 26. 4. it being said god was manifested in the flesh and this meant of jesus christ proves he was ( before ) god , and then he had flesh , and therefore a humane and divine nature , and consubstantial to the father and to us sect . 21. the samething is confirmed from 1 pet. 3. 18 , 19 , 10. gal. 4. 4. rom. 8. 3. 1 john 4. 2. heb. 2. 14. and 10. 5. john 16. 28. to this i shall subjoyn for confirmation and explication , 1 pet. 3. 18 , 19 , 20. where christ is said to be put to death in the flesh , but quickened by the spirit : where flesh must note a constituting part , and yet the spirit note the efficient : for quickened noting his resurrection , cannot note his eternal holy spiritual body , as was conceived meant by the eternal spirit , heb. 9. 14. and the spirit of holiness , rom. 1. 4. for that was not till he was quickened , and therefore he not quickened in or by it ; nor his humane soul , for that dyed not , and therefore the spirit must note an efficient , and that must be either the divine nature of christ , or , as i conceive , the holy spirit , to whom his resurrection is ascribed , rom. 8. 11. called the power of god , 2 cor. 13. 4. as what is done by the spirit ; is said to be done by the power of god , luke 1. 35. mat. 12. 28. luke 11. 20. and he was quickened by the spirit by which he preached , verse 19. which was the holy spirit , gen. 6. 3. in the preaching of noah , 2 pet. 2. 4. and this was the spirit of christ , 1 pet. 1. 11. the holy ghost , 2 pet. 1. 21. in that spirit he went and preached to the spirits in prison , which were sometimes disobedient in the daies of noah , which those that deny christs divine nature , will not say to have been done in the th●ee daies of his death afore his resurrection , therefore in the da●es of noah , and consequently he had then a being , to wit a divine nature , otherwise he could not be said then to go and preach by the spirit by which he was quickened , nor the spirits in prison to have been disobedient , when once the long-suffering of god waited in the daies of noah , while the ark was a preparing . to these scriptures i add , gal. 4. 4. rom. 8. 3. the sending his son supposeth the sons being before , and so his divine nature , made of a woman , in the likeness of sinful flesh his humane , therefore he had both . to the same effect are those texts which speak of his coming in the flesh , as 1 john 4. 2. his taking part of flesh and blood , heb. 2. 14. where he that was superiour to angels antecedently , was made little lower than the angels , or debased below the angels , partaking flesh and blood , not ashamed to call them brethren , ver . 7 , 11. whom in respect of his native greatness he might have been ashamed to own as such , and therefore is supposed to have a being above man , afore he was a man : his coming into the world with a body prepared for him , out of obedience and compliance of will to his fathers , heb. 10. 5. john 16. 28. shews his being with his father before he was a man , and so a divine nature antecedent to his humane . sect . 22. christs consubstantiality with the father and us , is proved from philip. 2. 5 , 6 , 7 , 8. there yet remains that text , which is , philip. 2. 5 , 6 , 7 , 8. where the apostle speaks thus : let this mind be in you , which was also in christ jesus , who being in the form of god , thought , or counted it not robbery , or a spoil , or prey to be equal to god , or as god : but made himself of no reputation , or emptied himself , and took upon him the form of a servant , and was made in the likeness of men , or when he had been made like to men ( as meric . casaubon diatriba de usu verborum p. 66. ) and being found in fashion , or habit as man or a man , and became obedient , or rather being or becoming obedient unto death , even the death of the cross : in which i confess are sundry unusual expressions needful to be cleared , yet sufficient to prove him to have a divine and humane nature , sith he is said to have been in the ●orm of god first , and then to empty himself , to take on him the form of a servant , to be made in the likeness of men , to be found in fashion as a man , to humble himself to death , whence i may argue : he who be●ng in the form of god , counted it no robbery or prey that he was as god , emptied himself , taking the form of a servant when he was made in the likeness of men , and being found in fashion as a man , humbled himself , becoming obedient unt● death , had a divine and humane nature ; but this is true of jesus chr●st , therefore he had both natures . sect . 23. the exception against this argument is recited . to this argument the exception is thus made : the words and sense being thus : let this mind be in you , which was in christ jesus ; who being in the form of god ( for the exercise and demonstration of divine power , whereby he wrought miracles in as free and uncontrouled a manner as if god himself had been on the earth ) thought it not robbery ( or a prey ) to be equal with god ( that is did not esteem this equality of his with god , consisting in the free exercise of divine power , to be a prey , by holding it fast , and refusing to let it go , as robers are want to do when they have got a prey or booty ) but ( gr. ) emptied himself ( in making no use of the divine power within him to rescue himself out of the hands of the officers sent to apprehend him ) and took upon him the form of a servant ( in suffering himself to be apprehended , bound and whipt as servants are wont to be ) being made in the likeness of men ( that is ordinary and vulgar men , who are endued with no d●vine power ) and being found in fashion ( or habit ) as a man ( that is , in outward quality , condition and acting , no whit differing from a common man ) he humbled himself , and became obedient unto death , even the death of the cross. sect . 24. the text is explained in order to the refelling of the exception . to clear this text , and argument , and so to refel the exception , it will be necessary to enquire what is meant : 1. by the form of god. 2. by being in the form of god. 3. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 4. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 5. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 6. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 7. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 8. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 9. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 10. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 11. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 12. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 13. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 14. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 15. by found . 16. by humbled himself . 17. by becoming obedient . 18. when he was in the form of god. 19. when he emptied himself ▪ 20. when he took the form of a servant . 1. it is true that form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is most commonly applied to signific something outward which is the object of sight , and therefore grotius conceives , that by the form of god is meant the glory of his miracles . but as dr. casa●bon in the place before cited , rightly observed , where it is used for something which appears to the sight , it is never used for excellent power , or divine power in working miracles , but for the outward visage , when it hath splendour , beauty and excellent lustre , attractive of the eyes , and moving desire or lust , or giving occasion to conceive in the person majesty , or an heroical spirit within , and so awing others , or procuring dread or reverence of him . now it is certain christ had not in the daies of his flesh such a form , but as the prophet foretold , isa. 53. 2. he grew up before god as a tender plant , and as a root out of a dry ground : he had no form nor comeliness : and when he was seen there was no beauty that they should desire him , but in outward appearance he was poor and despicable ; nevertheless the verbs simple and compound do signifie something inward and not conspicuous to the eyes . thus it is meant when st. paul saith gal. 4. 19. my little children of whom i travail in birth until christ be formed in you , rom. 12. 2. be ye transformed in the renewing of your mind , 2 cor. 3. 18. we are transformed after the same image . and if in the holy scripture the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 form signifie not that which is inward and hidden , yet in aristotle and other authours , the word signifies the essence or that constitutive essential part of a substance , which differenceth one substance from another , which is defined by aristotle 2d . physick . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reason of its being such a thing : and indeed many understand by the form of god , the essence or nature of god. but to the contrary is . 1. that form hath the same notion , phil. 2. 6. in the term form of god , as it hath verse 7. in the term form of a servant ; but in that notion of the essence or nature of a servant , it cannot be said christ took the form of a servant , for that is a m●er relation , and if he had taken the essence of a servant by being incarnate it had been the same with being made in likeness of men , and so he could not have put off the essence of a servant , no more than the essence of a man , if his taking the form of a servant had been by being made a man : besides the nature of man is not the essence of a servant ; man may be lord as christ man is lord of all , acts 10. 36. and yet hath the essence of man , and angels are servants and yet have not the essence of man. 2. it is said , christ emptied himself , to wit , of the form of god in which he was , which notes some lessening or laying aside of the form of god , in wh●ch he was ; but that could not be the divine essence , therefore it is not here meant . nor is it to be conceived , that by the form of god is meant the power of doing miracles : for neither is the power of miracles any where termed the form of god , and if that were all that is meant , it might be said of moses and elias that they were in the form of god : besides he did not empty himself of the power or exercise of it whereby he did miracles at any time , no not when he was apprehended , for even then the souldiers at his word went backward and fell to the earth , john 18. 6. and he restored malch●s his ear cut off by peter , luke 22. 5● . although he did not use his power to rescue himself . therefore it is more likely that by form of god is meant the state or majesty of god , that glory which he had with his father before the world was , john 17. 5. the exercise of his empire , which he had opposite to the state of a servant which he took , and to the obedience which he yielded to his father , ver . 7 , 8. for the estate of god is an estate of empire and command exercising power and dominion , giving of gifts to friends , helping subjects , subduing enemies , which christ did with the father before he took flesh , but emptied himself of it in his humiliation : which is the more confirmed in that his superexaltation , verse 9. restored that which he emptied himself of : now that was his glory and majesty , all things being made subject to him . and this seems best to agree with the use of the term form , as here it seems to be used : for as the form of a servant notes that which made him appear to others to be under the command of another , to wit , of his father , which was that he should lay down his life and take it again , john 10. 18. which was undoubtedly conspicuous to the angels , and also to those who knew him to be the son of god ; so the form of god notes that majesty , glory , exercise of empire which he had with his father , which was apparent to the holy angels , and to abraham who saw his day , and to jacob and other holy persons afore his incarnation , and is the same with his being as god , or equal to god. 2. from hence then we may understand what is meant by his being in the form of god , to wit his possession and enjoyment of that glory he had with his father before the world was , john 17. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes the subsistence or being of his person , and the form of god notes his estate of glory and majesty , which i conceive expressed by that of the apostle , 2 cor. 8 , 9. ye know the grace of our lord jesus christ , that though he were rich , yet for your sakes he became poor , that ye through his poverty might be rich . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be expounded either as an adjective as our translatours render it , equal with god , or as an adverb , and so it is used twelve times in the greek ve●sion of the book of job , wisdome 7. 3. in homer , and else-where , and answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hebrew , and notes likeness , and may be translated , as god : now whether of these two waies it is to be read , is in my apprehension difficult : i incline to the latter . 1. because nothing is expressed that may be as a substantive to it , whereas if it were an adjective , either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself , used ver . 7 ▪ or as came●arius in his note observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his things , should be added : as for that which is by pasor in his lexicon voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from zanch. de incarnatione filii dei , lib. 1. c. 2. imagined , as if there were an ellipsis of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the sense were , that he was equally god , as god , that is the father ; it is a bold supplement , that hath not any thing to countenance it in the text , and gives much advantage to them that say , he is not the same god. in that which he mentions out of posselius his syntaxis , p. 134. [ that it is an hellen●sm , and it is put for the noun substantive equality , as if by the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the infinitive mood were turned into a noun , and the sense were as in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gives it , he did not snatch , or catch by rapine equality with god ] the interpretation doth suppose , that he counted it not rapine , is all one with , he did not take by rapine , and the verb substantive of the infinitive mood , to be turned into a noun , whereas it is drowned in his sense , and if it were made a noun , it should be thus read , he did not take by rapine being equality with god , whi●h hath no good sense , and the adjective or adverb is made a noun substantive , not the infinitive mood , and the noun of equality is made to govern a d●tive case without any example , when according to that sense by rule god should be in the genitive : i confess where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used adverbially it doth most commonly note simili●ude of action , yet similitude of being is sometimes expressed by it , as job 11. 12. in the greek , and elsewhere , and though it note equality , yet also it notes likeness ; and in the same chapter , v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated like minded , and this doth best answer to the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . 6 , 7 , 8. which note likeness of estate or condition , yet comprehending withall reality of nature . 2. if it were to be read to be equal with god , it would intimate , that he emptied himself of it as the adversative ; but verse 7. shews , and the phrase , he counted it not a prey , do evince ; but equality with god he could not empty himself of , but must hold it as a prey not to be let go , the contrary whereof the text doth propound for our imitation . 4. whence it seems most likely , that the thing he means by his being as god , was his commanding as god , his like doing with his father mentioned , john 5. 17 , 19. which he did in his presence , and such glory as he had then , and now had not as before , but prayes for its restitution , john 17. 5. of which see what is said before , sect. 16. zanchius parte secunda de tribus elo●im , l. 3. c. 2. § . 4. quasi filius hominis cum nubibus c●li venit , hoc est christus pervenit ad gloriam de●tatis post resurrectionem , sicut ego cum m●gnis viris intelligo . 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a rare word , yet seems to have the same sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. and notes either rapinam or raptum , the act of taking or carrying away , or the thing taken , or ca 〈…〉 d away , both which are expressed by the greek word , and by the word [ robbery ] which our t●anslators use to answer it , yet i rather render it prey , or spoil , as expressing only the thing gotten , not the act of getting . 1. because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be meant of the acquisition , but the thing possessed . 2. it is more agreable to the phrase of emptying himself , which presupposeth a thing had or possessed , which was the form of god , and being as god , and the thing possessed as robbers or beasts of prey get what they have . 3. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so used by the greek interpreters , job 29. 17. isa. 42. 22. isa. 61. 18 , &c. for the thing gotten , although in the latter place it be translated robbery , and the term robbed is as well meant of the person from whom , as the thing gotten by robbery : so also it is used levit. 6. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which he took violently away , ezek. 19. 6. ezek. 18. 7 , 13 , 16 , 18. ezek. 23. 25 , 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated by the vulgar latine arbitratus est , by beza duxit , by ours thought , may either note an act of judgement , or affection , or purpose , or use : in the first sense to think it not a prey is as much as he did not judge , that the being as god was a thing stoln or gotten by any force or fraud , usurped , or plundered from another , but his own whether by inheritance or free donation : but this is not likely , partly because the inward act of judgement or cogitation is not here propounded to be imitated , but some act of will or affection manifested by outward action or patent fact , which is apparent by the exhortation , verse 5. where the apostle saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let the same mind be in you which was also in christ jesus , that is have the same will , purpose , resolution , action as he had , who was so far from doing any thing through st●●fe and vain-glory , that he preferred others before himself , not looking at his own things , but the things of others , which he shewed by his not holding fast his excellency , but emptying himself ; partly also because the act of thinking here denied must be opposite to his emptying himself : for the particle [ but ] being adversative shews the thinking it robbery to be equal with god , or to be as god to be contrary to the emptying ; now if the not thinking were as much as not judging , then the emptying must be an alteration of his thoughts , or a privation of it , which hath no congruous sense : for the emptying was of himself , or that which he was in being , not of his thoughts of himself , or having other thoughts of himself : besides the not thinking it robbery or a prey is not an act of sentence determining what was his own or right he had to a thing , but an act of purpose , that notwithstanding his right or possession , yet his resolution was not to retain it , but ( as the emptying , verse 7. shews ) tending to a dereliction of it for a time in obedience to his father whom he would glorifie on earth , by finishing the work he gave him to do , though by abasing himself , as he saith in his prayer to his father , john 17. 4. where he relates the event of his errand and business for which he came into the world , and for which he took on him the form of a servant : which ●eason evacuates that sense which is given by grotius , heinsius , and if there be any other , that imagine the sense to be according to a speech of john baptist in the syriak liturgy , that he would not assumere rapinam , that is , do such an injurious thing as to pretend to have greater authority than christ , that christ did not think it a wrong to his father that he was equal to him , or had power of miracles , and was beheld as god , as grotius his phrase is : for his act did suppose his ●ight , but expresseth his intent notwithstanding his right , and this antecedent to his emptying himself , taking the form of a servant , being made in the likeness of men , and ●ending thereto removendo prohibens by removing that which might hinder his emptying himself , not disclaiming his right , but relinquishing his possession of what he had , not doing as robbers or others , who hold what they have gotten by violence as long as they have any power to keep it , but freely and voluntarily in dutiful subjection to his father , yielding it up to his hands from whom he received it , in order to the accomplishment of his will , as it is expressed , heb. 10. 9. and this also helps to shew that piscator and those who follow him do mistake in the notion of this phrase , as if it were , as if the apostle had said , he did not as men that have gotten a spoil by victory , triumphantly make shew of it , but did rather conceal , or hide it at least , for the greatest part of his life forbidding the divulging his miracles , and that confession which peter made , mat. 16. 20. and the vision in the mount at his transfiguration , mat. 17. 9. for then his not thinking it a spoil should be after his emptying , which was when he took the form of a servant , being made in the likeness of men , whereas it was before , and in his not thinking should be no act of obedience , whereby he took the form of a servant , nor can be rightly made as tending to the act of emptying himself , which was not in the opinion of others , but in his own diminution , nor did he conceal or hide himself , but both by miracles and expresse speeches shew himself to be the son of god , john 1. 14. and 2. 11. and 10. 30 , 32 , 36 , &c. although for some time he inhibited his disciples to divulge some peculiar revelations , that no impediment might be to the great design of his suffering and rising from the dead , which he should accomplish at jerusalem , according to moses and elias their conference with him , luke 9. 31. nor could these inhibitions to some persons be indeed his emptying himself , or making himself of no reputation , or not thinking it robbery or spoil gotten by conquest that he was as god , by not triumphantly boasting of it , but concealing it : for in the event notwithstanding those prohibitions his glory was so known , that immediately his fame spread abroad throughout all the region round about galilee , mark 1. 28. and he who was forbidden to speak of his curing him , yet went out and began to publish it much , and to blaze abroad the matter , insomuch that jesus could no more openly enter into the city , but was without in desart places , and they came to him from every quarter , mark 1. 45. wherefore i conceive , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes a denial of an act elicite of the mind and affections , in esteeming , valuing , affecting , or making account of his being as god , as men do of a prey gotten by violence , which they do so affect or rejoyce in it that they cannot part with it . 2. of an act imperate of the members in retaining it by claiming or asserting of it , and contending to keep it as a thing which they will not yield up but by force ; and the sense is , christ being in the form of god , that is the glory of his father as associate with him in his empire , did not esteem or hold that his being as god , as if it had been a prey gotten by violence , which he would not relinquish without force ; but &c. which importance of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is agreable to the use of it in this epistle , philip. 2. 3. and 3. 7. 8. where his accounting all things as loss and dung notes his esteem and dereliction of them as such , and the like use is elsewhere , 1 thes. 5. 13. 2 thes. 3. 15. 1 tim. 1. 12. and 6. 1. heb. 10. 29. and 11. 26. james 2. 1. besides what occurs in other authours . and hereunto i may accommodate some of the words which dr. merick casaubon cites in his diatriba de usu verborum p. 52. out of cornelius a lapide the jesuite , as chrysostom and vatablus observe , rapere to catch or take by violence signifies by a metalepsis studiously and contentiously to retain something as if it were snatcht or caught by violence 〈◊〉 rapine , as if he said , christ did not catch , nor ambitiously sought , as lucifer , isa. 14. 13. the equality of god , not as robbers are wont ( while they being guilty of their evil doing , fear least they should lose it ) studiously ke●p and ambitiously defend the thing caught by them ; but rather of his own accord as a lawful lord deposed it , or let it go and emptied himself : for the adversative particle [ but ] which follows , when he saith , but he emptied himself requires this : otherwise it will not be so much an adversative as an explicative , and will be taken improperly , sed , pro , veruntamen , but , for , nevertheless : which leads us to the consideration of verse 7. 7. where i take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an adversative rightly rendered [ but ] not [ yet ] or [ nevertheless ] to which answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the greek , and it notes something contrary to what it is said he did not , verse 6. which being the holding of his being as god , that which he did is to be conceived contrary to it , expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which our translators render made himself of no reputation , and that is by many conceived to have been by concealing or hiding from men his being as god ; but this , as i shewed before , is not right , sith christ did manifest his glory so as that they beheld his glory as of the only begotten son of god full of grace and truth , john 1. 14. and by his words and works did indeed what did , and might make him of great reputation , so that he was a prophet mighty in deed and word before god and all the people , luke 24. 19. and is contrary to what is said , 1 john 3. 5 , 8. 1 tim. 3. 16. god was manifested in the flesh ; and also must restrain this act to the time of his converse with men , whereas the text makes it to have been either antecedent or coincident with his taking the form of a servant , being made in the likeness of men : nor is it said , he diminished his esteem , or begat in others a low opinion of him , but he emptied or evacuated himself , that is , became less full than he was ; which is not rightly referred by grotius , to his living a poor life , but notes some act antecedent to his conversing with men : heinsius likes it better to render it humbled , than emptied himself , alledging chrysostom exercit. saer . l. 11. c. 2. but sith the apostle useth that word , verse 8. as a further act of christs submission of himself beyond that of emptying , verse 7. they are not rightly confounded , but the emptying is to be taken as an act of privation in some sort of somewhat he had , and the humbling to subjection to what was appointed him to suffer . rightly saith dr hammond in his annotation on philip. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to lessen , diminish ; so pharorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to suffer or undergo diminution , so the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which jerem. 4. 4. ( it should be 2. ) and 15. 9. is ●rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to empty , is joel 1. 10 , 12. nehem. 1. 4. ( mis-printed for nahum 1. 4. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to diminish , and hos. 4 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to make little : a diminution then or lessening , or priva 〈…〉 is expressed by it , which is to be conceived to be the form of god , his being as god , the glory he had in possession with his father , when he commanded with him , but now in respect of use and enjoyment laid it aside , lessened himself from the condition of being lord of all , to that of a subject and ordinary man , as dr. hammond speaks in his paraphrase , which is confirmed in that it is expressed in the words following , taking the form of a servant , being made in the likeness of men , wherein this emptying of himself did consist . 8. the form of a servant cannot be interpreted merely of christs v●sage or outward aspectable form : for 1. there is no such outward form which doth distinguish a freeman from a servant or slave , but that the one is often as comely and beautiful as the other . 2. though it be true that by reason of his suffering , his visage was so marred more than any man , and his form more than the sons of men , as the prophet fore-told , isa. 52. 14. yet he took not this form , but it was put on him by his enemies : his whipping , binding and leading away was not the form of a servant , but of a prisoner , and he took not these , but under-went them when they were inflicted on him : his crucifying it is true , was servile supplicium , the punishment of slaves , but it was inflicted on others also ; even then when he was crucified others were crucified with him , not as servants , but as thieves and robbers , and upon him it was inflicted as on a malefactor , so that it was written in the title of his condemnation , the king of the jews , and he was numbered with the transgressors , mark 15. 26 , 28. and he was made a curse for us , as it is written , cursed is every one that ●angeth on a tree , gal. 3. 13. nor is taking of the form of a servant referred only to his outward poverty , as grotius conceives , that he took on him the form of a servant , in that he had nothing of his own , as he said of himself , mat. 8. 20. for that is not the form of a servant , it may be the estate of a son in minority , gal. 4. 1. and though it were true , that he had no certain dwelling place , yet he had a bag kept by judas , out of which distribution might be made to the poor , john 13. 29. nor is it his humane nature , for then it had been the same with being made in the likeness of men : nor are all mens servants , and he by his super-exaltation , verse 9. left the form of a servant , not his humane nature : besides the form of a servant which he took was not to men , but to god , as appears , from verse 8. where it is said , he became obedient unto death : his obedience was to god his father , as appears from verse 9. therefore god , that is god the father , verse 11. highly exalted him , for his obedience to him , heb. 5. 8. though he were a son , yet learned he obedience by the things which he suffered , now rom. 6. 16. his servant any one is to whom he obeys : and therefore christ obeying his father is often stiled his servant , isa. 52. 13. and 42. 1. mat. 12. 18. 9. his taking then the form of a servant was his submission of himself to his fathers command , according to that which he saith , john 6. 38. i came down from heaven , not to do mine own will , but the will of him that sent me , and this was his emptying himself : for it is rightly observed by dr. pearson explic. of the creed , art . 2. p. 135. of the second edition , that the apostle explains the emptying of himself , by adding the taking the form of a servant , not by way of conjunction , but by way of apposition , though i do not conceive , that signifies a clear identity , as he speaks : but that which follows is right , that it is necessary to observe , that our translation of that verse is not only not exact , but very dis-advantagious to that truth which is contained in it : for we read it thus : he made himself of no reputation , and took upon him the form of a servant , and was made in the likeness of men : where we have two copulative conjunctions , neither of which is in the original text , and three propositions without dependance of one upon the other ; whereas all the words together , are but an expression of christs exinanition , with an explication shewing in what it consisteth : and this also sheweth what was the form of god , and his being as god , like , or equal to god , to wit his dominion and empire with his father , that fulness which he emptyed himself of by taking the form of a servant , which was restored to him when he was highly exalted , made universal head over all , ephes. 1. 20 , 21 , 22 , 23. 1 pet. 3. 22. heb. 1. 13 , 14. and by his being made universal judge , philip. 2. 9 , 10 , 11. compared with rom. 14. 9 , 10 , 11. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by us translated of men , is without ground conceived to note , not the nature of man simply considered , but the state of men in an abject condition : for , 1. there is no example in the apostles writings of the use of it in that notion . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the likeness of men , is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the likeness of flesh , rom. 8. 3. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fashion or shape as a man , which notes humane nature or feature simply considered : nor do the two texts alledged for the interpreting of men as noting an abject condition , serve for that purpose : psal. 82. 7. where it is said , ye shall dye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as men , is so far from noting an abject condition that it plainly notes the condition of mortality common to all ; and the emphasis is , that though god said , verse 6. they were gods , and all the sons of the most high , in respect of their office and dignity , yet they should dye as common men , and fast as one of the princes ; ainsworth's note is [ as earthly men ] as adam ; that is as any other mortal man : so after , as one of the princes , that is , of the other princes of the world : see the like , judges 16. 7 , 11 , 17. which also shews us how to understand the expression , judges 16. 7 , 11. that sampson said of himself , that he should be weak and be as one of men , where men notes not the state of abject serv●le men , debassd below other men , or peculiar to some men in such a rank or estate , but a state common to other men , not elevated above ordinary men by an heroical spirit , and excellent strength , which is apparent from the expressions , verse 13. i shall be weak as one of men , and verse 17. i shall be weak and be as all men , or as tremellius reads it , sicut unus aliquis homo , as some one man , and so notes this , that then he should have but the strength of one man : nor is that conceit of grot●us in his note on philip. 2. 7. any better , made in the likeness of men ] when he was like to men , to wit , those first men , that is without sin , 2 cor. 5. 21. which hath no example of using [ men ] for [ the first men ] and the apostles expression like to that here , rom. 8. 3. rather ins●nuates the contrary , that he was like to sinful men , when he said , god sending his own son , is the likeness of sinful flesh and for sin condemned sin in the flesh : therefore in the likeness of men is to be expounded of them as men according to their humane nature . 11. likeness of men notes not a bare image or representation , or resemblance as in a vision or picture , but as a child is said to be begotten in his fathers likeness , gen. 5. 3. and so the authour to the hebrews , ch . 2. 17. saith , in all things it behoved christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be made li●e unto his brethren , that is , to have the same humane nature in all parts that they have : thus it is said , rom. 9. 29. and as esaias said before , except the lord of sabboth had left us a seed , we had been as sodom , and been made like as gomorrah , from isa. 1. 9. where to be , and to be like are the same : more to the same purpose may be seen in heinsius aristar . sac . in nonnum c. 19. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is well rendered made in the likeness of men , but it is without example or reason referred to an act of men , as if they by their injurious usage had thus made him to be as ordinary and vulgar men , who are endued with no divine power , or he had by an act of will made himself in his sufferings as such , but it was by the act of gods power , that he was made in the likeness of men , and it was when he assumed a humane nature , or to use the same apostles words , gal. 4 4. but when the fulness of time was come , god sent forth his son , made or born of a woman made ( the same word which is used , philip. 2. 7. ) under the law , or as it is luke 1. 35. the holy ghost shall come upon the● , and the power of the most high shall over-shadow thee : and therefore it is expounded as expressing the time of his taking the form of a servant , and to be read , when he was made in the likeness of men , or as dr. pearson's exposition hath it , he took the form of a servant by being made in the likeness of men , that is as he after expresseth it , when christs body first was framed , even then did he assume the form of a servant : in which expression he doth rightly make this place parallel to that of heb. 10. 5. a body hast thou prepared me , which answers to psal. 40. 7. concerning which i shall use the words of mr. gataker in his cinnus l. 2. c. 11. junius , and after him pis●ator would have the kingly prophet to have had respect to that right of boaring the servants ear , and fastning it to his masters post , who was willing to be still a servant , mentioned exod. 21. 6. when under the person of the lord christ , he said , psal. 40. 7. thou hast boared mine ears , as if he had said , thou hast addicted me to service and perpetual ministry : whence isa. c. 42. verse 1. behold my servant , &c. for which the greeks , and the apostle following them , heb. 10. 5. but a body hast thou made up for me , because to wit , then he put on the form of a servant , when he assumed humane flesh , and even the likeness of sinful flesh , rom. 8. 3. philip. 2. 7. so that the apostle shews not the identity ▪ but the coincidency of these , the taking the form of a servant , being made in the likeness of men : nor can the taking the form of a servant be referred either to the servile or mean condition he had , when he conversed among men ; or his being made in the likeness of men to any subjection of himself consequent on his apprehension , binding and scourging . 13. the word we translate in fashion , signifies the outward habit of the body , in aristotles categories the shape or figure of it , in geom 〈…〉 the various sc 〈…〉 uations of lines and angles , in rhetorick the various modes or manners of expressions in speech , the gestures of the body , the affections of the mind , the accidents , occurrences , order of things subl●nary , 1 cor 7 31. here it notes the shape or fea●ure of a man , and that with reality of humane nature , as form and likeness were also used . 14. a man notes not either a man in his dejected 〈◊〉 , so as that the sense should be , being found in fashion ( or habite ) as a man ( that is in outward quality , condition , and acting , no whi● differing from a common man ) it being the same with the likeness of men , verse 7. nor as grotius in his note , schema is here axioma , conspicuous dignity , as often with the greeks , which word also the syriak interpreter here used : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was seen , as a man , as adam , that is with dominion over all the creatures , the sea , winds , bread , water : for which cause that which was said of adam in psal. 8. is applied mystically to christ : for neither is [ man ] put any where in the new testament that i find , for [ adam ] but still either adam , or the first man , nor is it here put with the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if it noted a special or singular man by excellency , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man , that is a man simply considered according to humane nature : nor is the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here used as noting only likeness without reality of nature , but as sect. 22. is shewed it to be used , john 1. 14. and elsewhere , as a confirming and assuring particle noting certainty : and surely where that in psal. 8. is applied to christ mystically , heb. 2. 6. it notes not man in conspicuous dignity , but rather as contemptible , as the words , what is man that thou art mindful of him ? and thou hast lessened him for a little time below angels shew , nor is it peculiarly meant of adam , but of men , as men , as the word son of man shews , although it be mystically fulfilled in christ alone , and he be by excellency stiled man , or the son of man. 15. found notes not apprehension of him , when he was betrayed by judas , and laid hold on by the souldiers ; for it was afore his humbling himself and obedience to death , and if the form of a servant did note his whipping , and servile usage which was after his apprehension , and yet is set down by the apostle as antecedent to being found in fashion as a man ; his finding cannot be referred to his apprehension : nor is his being found appropriated to the time of his conspicuity in the exercise of his dominion over the creatures , but the fashion as a man being the same with the likeness of men , it notes only his appearing or being as a man , simply considered among men , the word found frequently noting only being or appearing to be , phil. 3. 9. gal. 2. 17. 2 cor. 5. 3. and 11. 12. 1 pet. 1. 7. rom. 7. 10. luke 17. 18 , &c. 16. that of grotius , he humbled himself ] he did not behave himself according to that dignity , but very humbly , so as to wash his disciples feet , john 13. 12 , 13. as he emptied , so he humbled , are of the form hiphil , but signifie to exhibit or shew himself such : so also the latins say , to make himself courteous ] is not right , the humbling noting not an exercise of the vertue of humility , but patient subjection to affliction , and that not by shewing humility only but by patient undergoing of it : and thus is it used , phil. 4. 8. i know how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be abased or humbled , as appears by the oposite term to abound , and by other places , where he useth the same of himself , 2 cor. 11. 7. and 12. 21. and is apparent in that the humbling himself is in the text opposite to his superexaltation , verse 9. now that doth not oppose the vertue of humility and the exercise of it , which consists with his exaltation but the state of a person debased , which is removed by his super-exaltation : besides this very place is parallel with that , acts 8. 32. out of isa. 53. 7. where of christ , philip expounds the words of that prophet , he was led as a sheep to the slaughter , and like a lamb dumb before the shearer , so he opened not his mouth ▪ in his humiliation ( the noun in the greek derived from the verb phil. 2. 8. and so explains it ) his judgment ( or right ) was taken away , and who shall declare his generation ? for his life is taken away from the earth . lastly , the text shews wherein his humiliation consists , which was in his being obedient unto death , even the death of the crosse , which is not rightly translated by our translators , and became obedient , putting a conjunction copulative without cause as they did , verse 7. and so obscure the meaning of the apost●e , but it is to be read by apposition , becoming obedient , and so shewing wherein the humbling of himself was . 17. grotius his note here is not right : he was made obedient to wit to men , jews as well as romans : he opposed not that divine power to them that took him , condemned him , slew him : so great injuries he patiently underwent for the good of men ; for it was shewed before that the obedience was to his father , otherwise there had not been such reason of his super-exaliation , as is expressed , vers . 9 , 10 , 11. 18. by this which hath been said , it may appear , that christs being in the form of god ; and not accounting it as a prey to bb equal or as god was afore his being a man , and consequently , that he had a divine being as god afore he was incarnate , and therefore consubstantial to the father as touching his god-head . 19. it may appear that then christ emptied himself , when he took the form of a servant , who was antecedently in the form of god , when he came not to be ministred to but to minister , and to give his life a ransom for many , mat. 20. 28. 20. that then he did this when he was made in the likeness of men , had a body prepared for him , which proves him to be consubstantial to us according to his man-hood , which thing was to be demonstrated . sect . 25. some objections against the proof from philip. 2. 5 , 6 , 7 , 8. are answered . nevertheless i meet with some arguments to the contrary , which i think fit to set down in the authours words . 1. he setteth before them christs example exhorting to humility , and therefore the act of christ which he doth exemplify must be manifest : but to whom was , or could that incarnation , which christians commonly talk of , be manifest , when they themselves say it passeth the understanding of angels to comprehend it ? to which i answer : it was manifest by the angels and others revelation , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was so was comprehensible , as is proved before , although the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or manner how it was be incomprehensible , we are to imitate god in many of his works , the manner of which is incomprehensible by us , as being performed immediately , or by invisible agents , in secret manner ; as magistrates are to imitate god in his righteous judgement , though it be unsearchable in respect of the manner ; parents are to imitate god in his providence for his creatures , though the manner of doing it be indiscernible , and therefore the incomprehensibleness of the incarnation hinders not , but that it being revealed may be propounded as an imitable pattern : yet in this of our apostle it is to be observed that he propounds not only christs incarnation , but also his humiliation in becoming obedient unto death , as an example to be imitated by the philippians . 2. the apostle speaketh of our lord as a man , in that he giveth him the titles of christ jesus , both which agree to him onely as a man : for he is called jesus as he was a child conceived of the holy spirit in the virgins womb , and brought forth by her , luke 1. 27 , 30 , 31 , 35. and christ signifieth the anointed , john 1. 41. and accordingly jesus is expressly called the christ of god , luke 9. 20. but he was anointed ( as the adversaries themselves will confesse ) as a man , and not as god ; see acts 10. 38. whereto i answer , the title philip. 2. 5. is given to him , who being in the form of god , took on him the form of a servant , being made in the likeness of men , and therefore as god-man : and though the name jesus was given to him upon his conception , or birth , yet it follows not , therefore only as a man : yea the exposition of the appellation as the same with immanuel , mat. 1. 23. the son of god , luke 1. 35. doth intimate the title given to him as god , rather than only as man : it is true , his anointing was as man , and that it may be gathered from acts 10. 38. yet he who was anointed had a divine nature , and under both these is considered , philip. 2. 5. where he is propounded for an example , to wit , in that being in the form of god , he emptied himself , being made in the likeness of men : he who is propounded as an example , was a saviour , and anointed , but yet not to be imitated in his saving and anoi●ting , but in his obedience to his father and condescension to us , by laying aside his glory and maj●sty , and becoming as a servant to his father for us , in which god was with him , and he also god with us , consubstantial with his father afore , with us at his incarnation . 3. had the apostle here spoken of an assumption of the humane nature , he would not have said , that christ became in the likeness of men , and was found in fashion as a man : for if men ( as the adversaries must hold , when they alledge this place to prove that christ assumed a humane na●ure , and became man ) be here considered according to their essence and nature , this would imply that christ had not the essence and nature , but only the likeness and fashion of a man , and so was not a true and real man : by men therefore are here meant vulgar and ordinary men ; for so this word is elsewhere taken in the scriptures , as psal. 82. 6. i have said , ye are gods ; and all of you are children of the most high : but ye shall dye like men , and fall like one of the princes : and judges 16. 7. then shall i be weak , and be as one of men ( so the hebrew ekadh haadam signifieth ; ) see also ver . 11. of the same chapter . i answer hereto , that likeness agrees to substance or essence , and not only to quality or condition , and that in neither of the places alledged men is taken for men as abject , is shewed before : if this objection were of force it would prove christ was made not a really weak man , but in the likeness or fashion of weak men , if [ men ] be considered not as men , but as weak and abject men , philip. 2. 7 , 8. which it concern'd the objector to have heeded as well as the adversaries : notwithstanding then this objection men and man , phil. 2. 7 , 8. may and must be understood of humane essence and nature , not restrainedly as applied only to men of a vulgar , ordinary , low or weak condition , and christ hence proved to be incarnate , and to have both natures , divine and humane . other arguments against the understanding by the form of god the condition or state of empire , which christ had with his father before his incarnation are in the first part of the disputation of josue placeus of saumur concerning the arguments by which it is evinced christ to have been before his conception , disp . 5th . out of philip. 2. 6. § . 18. in these words , yet in very deed the form of god seems not to us to be placed in commanding : for we dare not affirm that god was not in that infinite time , in which he lived blessed before any creature was made , in the form of god ; but neither also dare we deny that he shall be in the form of god after the last day , in which time perhaps there will be no need , that he command the creatures : he is no less in the form of god when he ceaseth from commanding , then when he commands as a king sitting on his throne attended by his guard , crowned with majesty and glory , is in the form of a king , even when he commands nothing . to which i answer , if [ the form of god ] noted only the essence of god , not the state and appearance , it might as well be said of christ , when he did not rule as well as when he did , when he shall not as well as when he shall , that he was in the form of god : but sith the term emptying himself notes a diminution in something of what he was , and this is expressed ●o be the form of god , in which he lessened or emptied himself , and that was by taking the form of a servant , and that as a servant to his father , to whom he was obedient , it seems plainly to be intimated , that his being in the form of god , or as god , was his commanding as god with his father : now as the form of a servant notes not the essence of a man , but the state and appearance of a servant , though it presuppose the being of a man , he taking the form of a servant being made in the likeness of men : so the form of god also is to be conceived to note not the essence of god , but the state and appearance of being god as god , or equal to god in his rule , though it presuppose the essence of god which he had ; and he might empty himself of the form of god in this sense , it being only a relative condition supervenient to his essence from the respect to subjects to be ruled , which might be taken or laid aside without alteration in essence : as the assumption of an humane body , contract with his father , heb. 10. 9. are ascribed to the second person in the god-head peculiarly without subtraction from , or addition to his essence as god : so we say , that christ is mediatour according to both natures , so as to interceed with his father according to his divine nature , and this had a beginning and shall have an end , and yet his divine essence invariable . as for the similitude of a king as it is used , it is not apposite to the point : the king on his throne that is guarded hath some to command ; yet if he do not rule , but only be in the gesture , and wear the habit , and hold the ensigns of a ruler , may be said to be in the habit , not in the form of a king ; as he that hath the place and cloaths of a servant doth not take the form of a servant , without taking the work of a servant , although he be in the habit of à servant . it is added § . 19. it is indeed divine to command , not to command simply , but effectually to rule all things : for masters , and lords , and magistrates command also : yea to command seems not to belong to god as god , but as he is lord : there is some difference between god and lord ; for from all eternity god was actually god , but he seems not to have been actually lord , but when he had servants or subjects , to wit creatures : for it is known that a lord and a servant are relatives , whose nature is that they exist together in time ; but although it be a divine thing to command , yet not whatsoever is divine is the form of god. § . 20. for form is conceived as some permanent thing to command as a transe●nt action : form as something absolute inherent in the thing informed , to command as an action passing from the commander to another : form as that by which the thing is that which it is ; inward indeed as that by which the th●ng is such essentially , but outward as that by which the thing is what outwardly appears : but to command neither is that by which god is god , neither as that by which he is such as he appears to bé . lastly , a form is conceived as that which is before action , for the inward produceth action , the outward the manner of the action : for each thing acts according to its form , and the actions of a king are wont to be agreeable to the form of a king , of a servant to the form of a servant , of a merchant to the form of a merchant , and so in others : to command therefore is an action agreeing to the form of god , not the form of god it self : otherwise christ had in like sort taken and deposed the form of god ; taken it as oft as he commanded either diseases or devils , or the sea , deposed it as often as he ceased from commanding : to end , is it not manifest , that the apostles words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 existing or when he was in the form of god , signifies a state or condition , not action ; a state i say in which he then was when he emtied himself , and which by emtying himself either he deposed or hid , the form of a servant being taken ? to which i answer , if the word [ form ] note a state or condition , as it is granted , and the term [ form of a servant ] also implies ; and it be a divine thing to command or rule all things , then by these grants it may well be expounded [ he was in the form of god ] that is , in the state or condition of an emperour , or co-ruler with his father ; which being a relative state , he might empty himself of , as he may of the state of mediatour ( which yet belongs to his divine nature ) as being a distinct person from the father , although consubstantial or co-essential ; and this state and condition he actually had as soon as any creature was made , the divine essence he had afore any creature was , but the form of god , when there was ; and it might be termed the form by which he appeared to be god , by whom and for whom all things visible and invisible were created , col. 1. 16. though not a permanent or absolute form , as the form of a servant is so termed though not a permanent , or absolute state , or the form of a king or merchant , as he speaks : which being rightly understood answers the four things , by which § . 40. he takes it that he hath proved the form of god to be the divine essence . for , 1. saith he , in what form of god could he be lord afore he was made a man , but in the very nature and divine essence ? to which i answer , in none , yet the form notes not the essence of god but the state or condition of a lord or commander , as the form of a servant notes not the essence or nature of a man , but the state or condition of a servant , although he were so in no other nature , than that of a man. 2. saith he , in the nature of god it self sith he is most simple , the external form cannot be separated from the internal . answ. this i suppose is not true , he had the internal form or essence of god afore he was creatour , and shall have it when he shall cease to be actual judge of all . 3. saith he , the truth of this form proves it : for that form of god in which christ was , was either the true form of god , or the false : if the false , christ was a false god , which even to pronounce my mind abhors : if true , it was not severed from the internal , and essential form of god : for what the external form of any thing as of gold or silver without the inward , that is commonly called false . to which i answer ; it was the true form of god , and yet might be severed , as the form of a mediatour or actual judge of all : nor is his proof right ; for though that which hath the outward form without the inward be alse , yet that which hath the inward without the outward may be true , as gold and silver covered with dirt or drosse , as it is in mines afore it is refinened , is true gold or silver , though the outward form be wanting . 4. saith he , the equality of christ with god proves it : for the external form of god separated from the internal , if any can be , makes him not equal to god , as neither the outward and appearing form of a king alone , makes one equal to a king. answ. that being in the form of god , christ was equal to god , or as god , may be gathered from the text , philip. 2. 6. but not , that the form of god makes him equal to god , which therefore may be though the form of god be laid afide for a time . plaeceus himself in the same place , sect. 24. saith , when therefore christ was in the form of god , equal to god , ●e emptied himself by taking the form not of an inferiour simply , but of a servant ; so as that whether you look on his humane nature , or his condition , or manner of living , or his office , or obedience , he plainly se●med not equal to god ; not the son of god , but the servant , no otherwise than if as heretofore , when there were two emperours at the same time , one the garment of a servant being taken , and commands being reco●ved from the other , should apply all his endeavour in executing th●m , it might be al●owable to say , that he when he was in the form of an emperour emptied himself , the form of a servant being taken ; which is the same with the sense i give : more to the same purpose he wri●es in his second book , disp. 9. sect. 15 , 16. where he makes his obedience mentioned philip. 2. 8. to have been in his divine nature voluntary and undue , and his superexaltation answerable . by this explication the form of god , phil. 2. 6 , 7. and christs exi●an●tion , and the glory he had with his father before the world was , john 17. 4 , 5. may be understood without that imaginary pre-existence of christs soul united with the word and resplendent with celestial glory and beauty among the angels in heaven , fancied by dr. henry moor in his mystery of godliness , first book , chap. 8. p. 23. which would infer that christ was not made an entire man at his incarnation , but only imbod●ed or cloathed with flesh , which is inconsistent with that which is said in the same place , 〈◊〉 emptied himself , being made in the likeness of men , so that he was the second adam , or second man , or son of man , the man christ jesus . and how those expressions of christs coming down from heaven , john 3. 13 , 31. john 6. 38. where he was before , ver . 62. coming forth from the father , and coming into the world , john 16. 28. may be understood without a bo●ily descen● afore his publick preaching , or pre-existence and descent of the soul of the messiah from heaven into an earthly body is shewed before sect. 14. finis . errata . page 6. line 14. read said . p. 11. l. 5. r. c●zicenus , p. 14. l. 5. r. eq●ivalence , p. 17. l. 5. 1. of , i. ult . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 19 l. 1. dele which , p. 17. l. ult . r. being , p 19. l. 16. r. am●tius , p. 29. l. ●3 . read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 32. l. 2. r. christ , l. 20. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 34. l. 6. r. is the being , p. 35. l. ul● r. imagined , p. 36. l. 17. 1. subsistence , p. 39. l. 18. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 66. 1. 26. r. asser — p ▪ 88. l. 26. r. ●lassibus , 〈◊〉 . 122. l. 1. r. without , p. 148. l. 21. dele or . notes, typically marginal, from the original text notes for div a62866-e3950 psal. 148. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . isa. 43. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes priority of duration . notes for div a62866-e8000 isa. 46. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . notes for div a62866-e9140 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , deut. 15 , 16. is spoken of a servant cohabiting . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , numb . 22. 9. 1 sam. 22. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . grot. annot. ad rom. 16. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est longissimo tempore , ut 2 tim. 1. 9. notes for div a62866-e10670 athanasius , bazil , nazianzen , epiphanius , chrysostom , hilary , augustin , &c. john 5. 19. 30. notes for div a62866-e13710 acts 22. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 sam. 13. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jud. 6. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sustenanc● . so eze 〈…〉 26. 11. the greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o●rs ; thy strong garrisons . wisd. 16. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , substantia tua , grot. natura mannae junius , s●●stantia man a te crea●● : sic m●lim ac●iper● quàm referre ad naturam dei. r 〈…〉 th 1. 1 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hope , 〈◊〉 . 10. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ●e● . 23. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , junius ▪ in consiliò meo . ezek. 19 5 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , her hope . job 22. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ezek. 43. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes for div a62866-e17350 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost. hom . 12. in jo. 1. 14. annot . on job 24. 14. ( as ) sometimes in scripture language sets not out the similitude , but the thing it self , hos. 4. 4. and 5. 10. john 1. 14. notes for div a62866-e19850 rom. 15. 16. the offering of the gentiles is sa d to be accepted being sanctified by the holy ghost . job 22. 28. additions to esther ch . 14. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , numb . 30. 8. exod. 8. 12. 2 mac. 12. 25. prov. 16. 30. epiphan . panar . l. 1. tom . 1. impress . 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 petav. istud diserte significat . grot. in rom. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic idem est quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . solent enim ist● particulae permisceri , ut 1 cor. 12. 8. ubi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habetur . ephes 3. 3. & alibi in 1. cor. 12. 8. idem ●i● valet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sequentibus . notes for div a62866-e25950 vide danielis heinsij arist sac . in non. c. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ●ob 13. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ●sa . 51. 23. job 13. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 job 19. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . psal. 137. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ez●k . 5. a. 12. hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ezek. 28. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 isa. 51. 7. vide gatakeri cinnum l. 2. c. 10. p. 288 , &c. vide gataker ad antonin . l. 9. sect. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 philip. ch . 2. ver . 7 , 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem valent . præcursor, or, a forerunner to a large review of the dispute concerning infant-baptism wherein many things both doctrinall and personal are cleared, about which mr. richard baxter, in a book mock-titled plain scripture-proof of infants church-membership and baptism hath darkned the truth / by john tomes. tombes, john, 1603?-1676. 1652 approx. 302 kb of xml-encoded text transcribed from 56 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a62870 wing t1812 estc r27540 09929155 ocm 09929155 44370 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a62870) transcribed from: (early english books online ; image set 44370) images scanned from microfilm: (early english books, 1641-1700 ; 1369:11) præcursor, or, a forerunner to a large review of the dispute concerning infant-baptism wherein many things both doctrinall and personal are cleared, about which mr. richard baxter, in a book mock-titled plain scripture-proof of infants church-membership and baptism hath darkned the truth / by john tomes. tombes, john, 1603?-1676. [4], 102 p. printed by h. hils and are to be sold by h. crips and lod. lloid, t. brewster and g. moule, london : 1652. reproduction of original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng baxter, richard, 1615-1691. -plain scripture proof of infants church-membership and baptism. infant baptism. 2004-11 tcp assigned for keying and markup 2005-02 apex covantage keyed and coded from proquest page images 2005-04 john latta sampled and proofread 2005-04 john latta text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion praecursor : or a forerunner to a large review of the dispute concerning infant-baptism ; wherein many things both doctrinall and personal are cleared : about which mr. richard baxter in a book mock-titled [ plain scripture-proof of infants church-membership and baptism ] hath darkned the truth . by john tombs b. d. london , printed by h. hils , and are to be sold by h. crips and lod. lloid in popes-head ally , t. brewster and g. moule at the three bibles at the west end of pauls , 1652. to the right honourable bulstrode whitlock , richard keble , serjeants at law , john lisle esq lords commissioners for the great seal of england , major general thomas harrison , edmund prideaux esquire , atturney general for the state of england , denis bond esquire . through the influence of the favour of many of you as instruments of the lord for my liberty to preach the gospel and peace at the temple in london , i enjoyed sundry years in the late tempestuous times an unexpected calm , until a new storm arising by reason of the violence of men bent to bear down dissenters from the determinations of the assembly of divines at westminster , by reason of the publishing my examen of mr. marshals sermon for infant-baptism , i was necessitated to leave the harbour i had at the temple , and to remove a great distance from london , to the place of my nativity , in which i hoped for a setlement , which i found not . for partly by the states selling my lands out of which my maintenance there arose , and partly by reason of the alienating of mens spirits from me through the distance between me and the antagonist i here answer , i was in a great measure frustrated of my hopes . but it pleased the lord nevertheless to order things so , that by the means of some of you as patrons , and others as helpers , i enjoy a comfortable supply for my maintenance , together with that which is dearer to me , the liberty of holding forth the truth of the gospel , where i laboured many years heretofore . in testimony of my thankful acknowledgement of that ample favour which it pleased some of you to vouchsafe me by your appearing for me , and bounty to me at the temple , and testimonial of me at my departure thence , the readiness of you all either to invest , or to setle me in the maintenance i now enjoy , & that there may be something in your hands to vindicate me from injurious aspersions , under which my self with the truth i avouch do suffer much , i humbly presume to present this writing to your hands , and praying that you may honor god in your places who hath raised you up to do him service , i subscribe my self your honours humble and real servant , john tombes . lemster , december 26. 1651. to the dearly beloved , my auditors formerly the inhabitants of bewdly in worcestershire . the fame of the dispute between mr. baxter and my self at your chappel , jan. 1. 1649. was at first spread over the land by mr. bs abusive passage in his epistle before his book of the saints everlasting rest : to which i opposed an answer in my farewell-speech to you , and that it might be communicated to the nation printed it with some additions in my antidote , which i intended in the first place for your use . after this mr. b. printed a large book for infants-baptism , framed in manner of a sermon as intended , and accordingly tendred in an epistle to you . in which how injuriously he hath dealt with me , and how weakly he hath opposed the truth i taught you , will appear in part by reading this forerunner to the rest of the answer that is to come after . i did presently upon my first reading of mr. bs. book in a set speech briefly shew you mr. bs. grounds , and the reason why they were unsatisfying . yet neither my antidote nor that speech do i find much regarded by many of you : nor perhaps will this writing take much with you . however i have conceived it necessary to tender this writing to you , that it might thereby appear , how vain the excessive boastings of mr. bs book have been ; how justifiable their receiving the truth , who have yielded to it is ; and how inexcusable they are that persist in mr. bs. way . what ever you think or speak of me , yet i do , and shall study your good , and committing my labours for you and among you , to the blessing of the lord , i rest , your loving countrey-man and servant in christ , john tombes . lemster oct. 1. 1651. the contents . sect. i. of the necessity and occasion of this present writing . sect. ii. that the title of mr. baxters book , is a mock-title . sect. iii. mr. baxters citations from fathers , advantage him not . sect. iv. mr. baxters citations from my writings , advantage him not . sect. v. mr. baxter unduly suggests many things in his epistles . sect. vi. the chief points of mr. baxters book are very briefly touched . sect. vii . many personal occurrences are cleered : by relating of which mr. baxter hath ( in his history ) sought to create prejudice against me . sect. viii . more personal matters , which the history of mr. baxter hath made crooked , are set straight . sect. ix . in my alleging peter de bruis and others as antipaedobaptists 500. years ago , is no untrath . sect. x. that mr. baxters charge of accusing and of disputing my children out of the church and covenant of christ , is vain ; and some inquiry is made , how they are in covenant . sect. xi . about mr. baxters 4. texts , urged impertinently to prove infants visible church-membership . sect. xii . that mr. baxter unjustly chargeth me to be a sect-master . sect. xiii . that it is not a right way to judge of the truth of doctrine , by strange accidents , though wonderous . sect. xiv . that mr. baxter doth not rightly expound christs rule , mat. 7. 15 , 16. nor is unholiness of men a note to know fals doctrine by . sect. xv. mr. baxters insinuations of the wickedness of anabaptists , is calumniatory , and vainly alleged to condemne their doctrine of antipaedobaptism : anabaptists , and with them my self , are vindicated from charges of schism , neglect of the lords day , &c. sect. xvi . the ground of my opposing infant-baptism , is confirmed by mr. baxter himself . sect. xvii . the gross absurdities , to which mr. baxter vaunted i was driven in the dispute . sect. xviii . the gross untruths mr. baxter chargeth me with , are not such . sect. xix . the 6. imagined errors charged on me by mr. baxter are cleered from his censure . sect. xx. many learned men ( with the oxford convocation ) of former & later times , take infant-baptism only for an unwritten tradition . sect. xxi . many things are cleared about my conformity , anabaptists necessity to be baptized , the manner of dipping used by them ; their standing to their confession of faith , &c. sect. xxii . the speech [ that no one countrey is gathered into christs visible church ] containes no malignancy to-christ , but is a manifest truth . errata . page 2. l. 13. debare reade debate , p. 4. l. 14. specially r. speciously , p. 5. l. 3. after r. afore , p. 7. l. 7. contrary r. century , p. 13. l. 9. way r. man , p. 14. l. 18. conceive r. convince , p. 15. l. 15. wickedness r. weakness , p. 16. l. 15. weari . r. wari . p. 19. l. 27. 1649. r. 1646. p. 20. l. 36. alteration r. altercation , p. 21. l. 18. r. is con . p. 22. l. 29. and r. i , p. 26. l. 23. r. i been , l. 35. d. likely is , p. 30. l. 9. 3 , 4. r. 314. p. 31. l. 24. singularly r. singularity , p. 32. l. 11. hot r. not , p. 33. l. 18. overlasting r. overlashing , p. 37. l. 37. mysteriis r. mysticis , p. 38. l. 25. l. it . is as , l. 28. scoffically r. scoptically , p. 42. l. 19. 1. r. 10. p. 44. l. 2. eternally r. eventually , l. 20. r. act act. p. 45. l. 2. r. this is , p. 49. l. 3. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 28. absolutely r. resolutely , p. 51. l 33. they r. them , l. 35. accident r. antecedent , p. 53. l. 1. 9. r. 8. p. 57. l. 15. r. knew them , p. 58. l. 18. me the d me . but what r. that , p. 60. l. 38. notions r. motions , p , 62. l. 35. r. ampsing . p. 63. l. 17. alteration r. altercation , p. 65. l. 1. in r. i , p. 71. l. 7. r. come to me , p. 72. l. 11. r , if he , l. 14. el r. all , l. 25. tras . r. trans . l. 31. any r. my . mr. richard baxter in the 2. edition of the saints everlasting rest , part . 1. chap. 8. sect . 5. pag. 1795. in the margin , hath these words . and in the primitive times none were baptized without an expresse covenanting , wherein they renounced the world , flesh and devil ; and engaged themselves to christ , and promised to obey him ; as you may see in tertul. origer , cyprian , and others at large . i will cite but one for all , who was before the rest , and that is justin martyr ; speaking of the way of baptizing the aged , saith , how we are dedicated to god , we will now open to you . as many as being penswaded do believe these things to be true which we teach , and do promise to live according to them , they first learn by prayer and fasting to beg pardon of god for their former sins ; our selves joining also our prayer and fasting . then they are brought to the water , and are born again ( or baptized ) in the same way as we our selves were born again . for they are washed with water in the name of the father , the lord and god of all ; and of our saviour jesus christ ; and of the holy ghost — then we bring the person thus washed and instructed , to the brethren , as they are called , where the assemblies are ; that we may pray both for our selves and the new illuminated person , that we may be found by true doctrine and by good works , worthy observers and keepers of the commandments , and that we may attain eternal salvation . then there is brought to the chief brother , ( so they called the chief minister ) bread , and a cup of wine ( washed ; ) which taking , he offereth praise and thanksgiving to the father by the name of the son and holy ghost . and so a while he celebrateth thanksgiving . after prayers and thanksgiving , the whole assembly saith amen . thanksgiving being ended by the president ( or chief guide ) & the consent of the whole people , the deacons as we call them , do give to every one present , part of the bread and wine , over which thanks was given ; and they also suffer them to bring it to the absent . this food we call the eucharist , to which no man is to be admitted but onely he that believeth the truth of our doctrine , being washed in the laver of regeneration for remission of sin ; and so liveth as christ hath taught : apol. 2. this then is no new overstrict way you see . praecursor , or a forerunner to a large review of the dispute concerning infant-baptisme heretofore mannaged by the author . sect . i. of the necessity and occasion of this writing . it is the observation of solomon prov. 18. 19. ( as we now reade it ) that a brother offended is harder to be won then a strong city , and their contentions like the bars of a castle , which being strong will neither bow , nor yield , say our late annotations on the place . which thing as it is true of natural brethren , when they contend about civil affaires , so it is too often found true among christian brethren , yea even in the ministery of the gospel , when they contend about the things of christ whether out of faction , or conscience . we need not go far for instances to prove it : this last age hath verified it too plainly in the contentions between the lutherans & calvinists in germany , remonstrants & contraremonstrants in belgia , prelatist ; & non-conformists , independents and presbyterians in england . among others the providence of the lord hath made me a man of contention , as the prophet complaines of himself , jerem. 15. 10 , and that which is most grievous to me with my brethren in the ministery and faith of christ , with whom . i hoped for a brotherly conjunction in the work of christ , the yoke of prelates being removed , and about that ordinance of baptisme , which should be a bond of union between us , ephes. 4. 5. i with others asserting infant-baptisme to be a corruption of the ordinance of baptisme , others avouching it as of god , and the countrary a pernitious error . the season in which i appeared in this matter , the spirits of men in old , and new england being very thirsty after reformation in worship according to the word , humane inventions every where cried down , this being taken for a maxime against papists , and prelates , that in gods worship we must keep close to the institution , and an assembly called to that end , and the parliament with them engaged in solemne covenant , . i taking the way approved by protestant writers afore i vented any thing in publique to debare the matter with learned ministers , and after to present my exceptions against paedobaptisme to a committee of the assembly , gave me hopes of a facile and speedy way for clearing the point . but whether it were that mens resolutions were pitched on the patternes of other churches , or swayed with prejudice , or fear or something else , i quickly found my hopes deceived , my very dissenting from them though in this candid manner begetting enmity towards me , and notwithstanding my reasons presented to them , paedobaptisme established in the directory , and the not practising of it , and gainsaying of it made penal ; which things necessitated me to print my two treatises , and this drew down on me a storm of writers , by whom mens spirits were exasperated against me , whereby i was enforced to print my apology , afore i could review the dispute as i intended . but my apology not preventing my removal from that place where i had better opportunity to write , and print then sithence , yet as soone as i could settle my self and family in any sort i applied my self to review the dispute according to the order of the examen of mr. marshals sermon , which i had gone through unto the third conclusion , and had some purpose of printing a part of it by it self , because of the difficulty in printing and sale of large things : yet afore i did it by reason of the neighbour-hood of mr. b. i imparted some sheetes about 1 cor. 7. 14. to him , out of which he took notes as he pleased , and quickly returned them to me without animad versions on them , which i hoped he would have done of his own accord , as the manner of schollers of acquaintance is in such cases . after some of my auditors beginning to enquire after the duty of being baptized , it was propounded by one to have recourse to mr. b. and by me , if they did so , to get his arguments in writing for infant-baptism : but our endeavours not succeeding ; i yielded to a dispute though much against my mind , presaging from the knowledge i had of mr. baxters quicknesse and my own slownesse in answering an argument not under my eye , the favour of the most to mr. bs. tenet , and a verseness from mine , and other accidents ; mr. b. likely to gain the fame of a victory , and to put back the work of reformation of that corruption , yet hoping mr. b. would after have imparted to me his arguments in writing , that i might as dr. raynolds permitted hart , mend my answers afore printing . but mr. b. denying it , and venting the passage in his saints everlasting rest , wherein he speaks of grosse absurdities i was driven to , i was forced to print my antidote , since which he hath printed a large book in which he hath raised much dust to darken the truth , and to asperse my person : which i am necessitated to answer , and to stay or order the review of the dispute between my self , mr. m. and others as there shall be cause . sect . ii. that the title of mr. baxters book is a mock-title . mr. bs. book is intituled plain scripture-proof of infants churchmembership and baptism : which is true only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : to the contrary , and might have been moretruly intituled , no plain scripture-proof for infants baptism . let any man but view his texts which are these : mat. 28. 19. acts 15. 10. levit. 25. 41 , 42. luke 9. 47 , 48. with mat. 18. 5. mark. 9. 41. rom. 11. 17 , 19 , 20 , 24 , 25 , 26. mat. 23. 37 , 38 , 39. revel . 11. 15. heb. 8. 6. & 7. 22. deut. 29. 10 , 11 , 12. rom. 4. 11. exod. 20. 6. josh. 7. 25 , 26. deut. 13. 12 , 13 , 14. exod. 20. 5. num. 31. 17. dan. 6. 24. deut. 20. 16 , 17. deut. 28 4 , 18 , 32 , 41. mal. 2. 15. 1 cor. 7. 14. mark 9. 36 , 37. & 10. 13 , 14 , 15 , 16. being not prepossessed with his chymical extractions , but using his own wit or ancient commentators , yea or modern except about three or four of these texts , and i should as soon expect he should conclude a new world in the moon as infant-baptisme from them . the very first and only text which speaks a word of baptism is so plain against infant-baptisme , that paedobaptists in their commentaries and disputes think it enough if they can avoid the force , of it against them . yea is not mr. bs. own confession contradictory to the title of his book ? page 3. posit . 1. he tells us of some things plainly determined in scripture , others have no such determination . and saith , such is the case of infant-baptisme . and page 301. if the very baptisme of infants it self be so darke in the scripture , that the controversie is thereby become so hard as we finde it , &c. and if it be so dark in scripture , and found so hard by him , me thinks that he might not be thought to delude people ; he should have altered the title , and forborne to talke as he doth in his book of bringing plain scripture-proof to them that call for them . if i might be allowed to passe my censure on him as he doth on me , i would not stick to say , that laying aside his rhetorick , his exclamations , interrogations , admirations , expostulations , misapprehensions of my actions and answers , invectives against anabaptists , and two or three quirkes of wit , there 's as little matter to his purpose that hath the likenesse of solidity in his book as i have met within a book so specially set forth , and so much cried up , and that he doth onely magno caenatu nugas agere , endeavour much to trifle much ; and that he had done better with the oxford convocatior , mr. bedford ( as he cites him page 301. ) with many others to have rested on tradition unwritten , then to bring such impertinent texts as he hath done for infant-baptisme . but i must remember i am an antagonist . he saith he was constrained thereunto unavoidably by my importunity . answer , ti 's true i was importunate to have his arguments in writing : but never that he should print them , much lesse print my answers taken onely from my mouth either relying on anothers pen or his own memory . doctor rainolds dealt not so with hart the jesuit : nor will i think an ingenuous scholler conceive his dealing candid , who knowes the difference of answering in verbal conference , and writing where the argument is before the respondent . if i were so importunate he might have conceived it was for my satisfaction , which he denies to have been manifested to him page 281. or if it were onely for my neighbours there had been some love in it if we had had them without printing them , specially with such asperity and foule descirptions of me as he makes . but now he hath printed let 's look upon them . sect . iii. mr. baxters citations from fathers advantage him not . after he comes to the arguments which were desired , 20. leaves in quarto are spent in sentences , epistles , and history , and 5. more in a very small letter in 10. positions and 3. propositions to usher in his arguments with state , or rather to prepossesse his reader . first he sets down 2. texts , which are alleadged in his 26. argument to prove his 2d . main argument , and there i shall meete with them . then sundry of the ancients speeches . the first of origens is examined in my examen part . 1. sect 5. and my answer vindicated in my apology sect . 16. page 81. the speech of augustin de bapt . cont . donat. l 4. c. 23. ( it should be 24. ) shewes he found no divine authority for infant-baptisme , but the conceit he had that what the universal church holdeth came from apostolical authority , and circumsion of infants . the former is no good rule , as appeares by the tenets of the ancients about episcopacy , easter , millenary opinion , infant-communion . i will recite some speeches of men very eminent , salmas . appar . ad libr. de prim . papae page 86. eutychio idem usu venit , quod omnibus fermè scriptoribus ecclesiasticis craecis , latinisque , ut dum morem sui temporis spectant à principio sic semper fuisse existimârint : molin . vates lib. 2. c. 13. page 133. d●nique satan jampridem orsus primula initia mysterii iniquitatis tam densas tenebras offudit historiae ecclesiasticae primi seculi sub apostolic , & post apostolos super is additos , ut baronius fateatur vix quicquam certi posse statui . chamier . panstr . cath. tom . 3. lib. 24. c. 16. sect . 50. ( quasi vero , inquam , non cyprianus quum rebaptizari vellet tincto : apud haereticos non plenis buccis occlamaret it à semper observ itum fuisse in ecclesia . the latter is the common mistake about cicumcision , which hath been often answered in my exercit. exam. apology page 85. as for the place of august . tom . 7. de peccat . mer. & remis . l. 3. c. 5. that all antiquity held , that believers infants do receive remission of original sin by christian baptisme , mr. b. doth not rightly translate the words . for the words are not as mr. b. translates [ believers little ones , fidelium parvulos ; ] but [ fideles parvulos , believing little ones . ] and what he meanes by little ones believing , he shewes lib. 1. de peccat . mer. & remiss . cap. 27. quis autem nesciat credere esse infantibus haptizari , non credere autem non baptizari ? who knowes not that to infants to believe is to be baptized , not to believe is not to be baptized ? so that with austin all baptized infants are believers , unbaptized unbelievers : and yet lib. 4. de bapt . contra donat. cap. 23. he saith , that certe nondum possunt parvuli infantes corde credere ad justitiam , & ore confiteri ad salutem , certainly they cannot yet believe with the heart unto righteousnesse , as the pious thief on the crosse , but do withstand by crying their baptism . but how vain austins judgement was about infant-baptism is shewed in my examen part . 1. sect. 8. and may be seen by considering how he maintained a like antiquity and necessity of giving infants the lords supper both in the passage cited by me in my apology out of the first book de pecc . merit . & remiss . cap. 24. pag. 82. and lib. 3. de pecc . mer. & remiss . c. 4. next to that which mr. b. cites which mr. b. doth not rightly cut off page 162. of his book ; whence i gather that mr. b. is not to be too easily trusted in his citations of authors . the words he cites out of justin martyr his epistle ad zenam prove nothing that is denyed . the testimony of cyprian epist. 59. is answered in my examen pa. 1. se. 7. to mr. b. his question whether a whole councel , and all the church be ignorant whether infants were wont to be baptized 100. years before , when some of themselves or their fathers were those infants ? i answer , they might be ignorant , it being either not at all or very rarely in that time ; nor is it known of what age the 66. bishops of that councel were when that epist. was written , nor whose children they were , whether believers or infidels ; nor in the whole epistle is any thing historical set down about the ancient use of infant-baptism : but their determination of the lawfulnesse of it afore the eighth day , which epistle because hierom , augustin and others do so much alleadge as their prime testimony for baptizing infants for remission of original sin , and i am taxed for calling it in my ex. p. 1. s. 7. an absurd epist. & mr. f. rous in his late abridgem . of the 1. fathers hath left out that which was chiefly to have been inserted as the reason of the councels determination , which austin lib. 3. d'peccat . merit . & remiss . c. 5. and elsewhere recites ; i have therefore translated the whole epistle into english , and printed it in the end of this writing , not to shew the nakednesse of that father , as i am accused but to clear the truth about the antiquity of infant-baptism . but there is one testimony higher then cyprian which mr. b. urgeth with much earnestnesse as if he did triumph in it : and it is that of pope hyginus , who lived about the year 150. or 140. and ordained something about gossips at infant-baptism , which must needs shew the apostles baptized infants . to which i answer , 1. the decree in the epistle as osiander epit. hist. eccl. cent . 2. lib. 2. c. 5. cites it out of gratian to a word mentions not infant-baptism , though it speak of gossips which were at other times then infant-baptism . 2. mr. b. might have taken notice , that scultetus med . patru . part 1. lib. 11. cap. 10. saith , of all the epistles of the first popes , no man that reads them attentively , but acknowledgeth them to be forged . the contrary writers cent . 2. c. 7. judge the same , osiander epitome eccl. hist. cent. 2. lib. 2. cap. 5. calls the author personatum hyginum , and ( as i remember ) rivet , cook , james passe the like censure . perkins preparative to the demonstration of the problems . these epistles decretal , which passe under the names of clement , evarist , telesphorus , hyginus , & e. are all forged , and that for six reasons : yea doctor prideaux ( whom mr. b. alleadgeth for him ) in his nineth oration de pseudoepigraphis sect. 3. censures the decretal epistles of the ancient popes as counterfeit . lastly , doctor rainolds in his conference with hart chap. 8. divis . 3. hath so fully proved in a large discourse the bastardise of them , that i could hardly have imagined any learned protestant would ever have thus alleadged so notoriously forged a writing . so that i need not answer mr. bs. allegation of this testimony as by currant consent of historians assuring us , and his questions thereor , but by telling him he hath reason to be ashamed of abusing men with this forgery after so much eviction of it by learned men , being more like to a brazen fac'd allegation , then that he so censures me for without cause : he next addes a speech of tertullian de pudic . cap. 9. and translates it into english. transgression in interpretation is not lesse then in conversation : which i know not why he adds but to shew the evil of my sin in interpretation , as i imagine , of scripture : which had he demonstrated he had done more then yet hath been done by him , mr. m. or any other . that interpretation i give of 1 cor 7. 14. had sundry godly and learned protestants , melanchthor , musculus , camerarius , &c. for it ( whose words are printed in my exercit. ) before me , nor do mr. b. his arguments or others take me off from it , but are answered in their place . of my interpretation of mat. 28. 19. mr. b. pag. 14. saith he will stand to most that i said of it . what i said of rom. 11. 17. deut. 29. 10 , 11 , 12. i intend to vindicate in its place . my way and course of interpreting scripture hath been known where i have preached , at oxford , worcester , lemster , bristol , the temple in london , bewdley . if i make conscience of any thing , it is how i interpret scripture . mr. b. his interpretations of texts in this book are too grosse , as of mat. 28. 19. acts 15. 10. revel . 11. 15. mat. 23. 37. &c. so farre as i am able to discern by his writings , sermons and conference , his skill is better in reasoning and amplifying then interpreting scripture , which i think he had need study better then i can yet perceive he hath done . he takes notice page 191. of an interpretation ( as he is told ) of mine of mat. 11. 28. which he censures for a foule interpretation . he saith , sure it is the guilt of sin , and accusation and condemnation of the law with which persons are said to be weary and heavy laden . but i look for better assurance then mr. bs. word . i confesse i finde nothing in the text for that sense : but the coherence with ver . 25 , 26 , 27. shewes ver . 28. to be an invitation to come to christ as a teacher , and ver . 29. is an expression of the end of coming to him , to take his yoke on them , that is , his doctrine and commands , which is expounded by learning of him : which is confirmed by the motive ver . 30. which is , that his yoke is easie and burden light : which can be understood of no other then his doctrine and commands , parallel to 1 john 5. 3. as our translators , beza , new annot. pareus , piscator , grotius , &c. conceive . and he useth sundry arguments to draw them . 1. from the burdens on them , which i conceive to be rather meant ( the whole context leading thereto ) of such burdens as are mentioned , mat. 23. 3. then of sins which are not named . 2 from his mecknesse and low linesse , such as should be in a teacher , 2 tim. 2. 24. opposed to harshnesse , superciliousnesse , disdaine , &c. which is propounded rather as an encouragement to them to learne his doctrine , then ( as mr. b. and others ) learn to be meek by my example . 3. from the rest they should find : to their soules , contrary to distraction and disquietnesse by pharisaical doctrine . 4. from the ease of his commands , contrary to the rigorous impositions of those doctors . and this interpretation seemes to me to be no foule interpretation , but so faire as that i can discerne no other in the words . sect . iv. mr. bs. citations from my writings advantage him not . after the speech of tertullian he filles a whole page and more with passages out of sundry of my writings , and in the beginning gives this terrible title to them [ mr. tombes self condemnation ] and [ ad hominem ] as if he had an argument from my self against me . the first passage is out of my treatise of scandals pag. 323. where i reckon anabaptists among hereticks and grievous wolves . to which i answer , 1. mr. b. knowes i deny my self to be an anabaptist , though not my own baptisme after believing or baptizing of believers , which christ injoyned me , mat. 28. 19. mark 16. 16. with preaching the gospel : nor doth mr. b. or ever will prove that for this i am to be termed an anabaptist , or that the pretended baptism of infants is a discharge of that duty christ requires of being baptized into his name common to all christians , ephes. 4. 5. 2. mr. b. himself pag. 10. yields me an absolution in these words [ on the one side some think it no lesse then heresie to deny infant-baptism , and to require rebaptizing ; not that the generality of sober divines ( among which i hope mr. b. reckons me ) do so , but for the rest of the errors , which almost ever do accompany it ] which mr. b. might have imagined to have been my mind in the passage he cites , having been my answer in a sermon at bewdley to this very objection of the parson there in the pulpit , of which i can hardly think mr. b. to have been ignorant . other considerations of the time of printing that book might have occasioned m. b. to have put that construction on my words , were he or any of my antagonists willing to give my words or actions their due interpretation . the other passages condemne me not till i be proved an agent for separation , seedesman of tares : which mr. b. cannot prove , though he tells me pag. 188. he hath as good evidence that i am a sect-master as that i am a christian , because i preach , dispute , talke , and endeavor as zealously to promote my opinion as i do for the christian faith. to which i answer , my opinion is no other then the command of christ , and if we speak according to scripture , to preach for baptisme of believers is to preach for christian faith . 2. yet i deny that i preach with a like zeal for that particular point as for greater points of repentance from dead works , & faith towards god in christ incarnate , dead , risen , ascended , to come again , &c. my bewdley auditors besides others will i doubt not witnesse against this calumny . 3. but were it true that i did preach so zealously for my opinion , yet sith my actions tend not to make a party to follow me , but only endeavour to reform a corruption like those our saviour opposeth mat. 23. mark 7. there is no shew of making a sect in my actions , though i were mistaken in them . the passage from the same treatise pa. 103. concerning an hypocrites falling foully , doth not justify his exposition of mat. 7. 16. it proves we oft know an hypocrite by his actions , it is nothing at all to prove a false prophet by his evil manners . the other two passages yield him no advantage for his proving infants disciples from acts 15. 10. but are against him . for his prooflies on this , that the yokew as put on infants , and nothing was put on them but circumcision : but those passages speak of the ordinances of the jewes , and with circumcision all the legal ceremonies . if mr. b. mean more by the yoke , acts 15. 10. as the doctrines and commands , sure the teachers did not put that on them till they taught them , which was not in infancy . and therefore my words will not help him as will appear in the examining his first argument . all hitherto produced by him , though by his placing it in the forefront he seems to have made account of it , is but paper-shot , brutum fulmen , a crack without force . i go on to the epistles . sect . v. mr. b. unduely suggests many things in his epistles . as for the epistle to the people of kederminster , i rejoice with him in their unity , excepting wherein they agree against the truth ; i think if they will use their understandings , as they should , they will find more reason to be unsettled in the point of infant-baptism , by mr. bs. book then to be settled by it , and that they had little cause of a solemne thanksgiving for mr. bs. mannaging the dispute . my exceptions against his aphorismes of justification are communicated to him . i wish his life may continue to gods glory , and the good of his people , and particularly that he may undeceive whom he hath deceived by his dispute and this book . in his epistle to the people of bewdley he mentions a flame of error and discord at bewdley blown by my breath , and that he came to quench it by the importunity of their magistrate , minister , and many of their people . and his words are often enforced with such aggravating expressions , as make people specially afarre off imagine , that at bewdley there is a great schisme and discord made by my preaching ; whereas there was no such discord as i know of : yea i think afore the dispute the godly did walk together in publique hearing , publique and private prayer , and conference while i was with them and since , as lovingly as in any other places . and though all do not joine in breaking of bread , some going to the parson , others declining him as a stranger to the private meetings of the godly , and an adversary to such godly preachers as from time to time they had gotten for the chappel , and a temporizer with the kings party while the town was under their power went to mr. b. to kederminster , others being baptized have joined with me : yet all of them meet together for repetition and conference , and when i am with them i think in greater number then in my absence , and do embrace my doctrine with lesse breaking out into antinomian , familistical , ranting errors or practises then at kederminster . the discord of most note hath been between two men and their wives , who were by consent or connivence of their husbands baptized , and brake bread with us , till mr. bs. book came forth : which charging us with schism for reforming our selves , and affrighting people with the danger of our way as leading to error they are kept from our society ; which is a manifest separation to avoid an imaginary , of which mr. b. is the chief author ; and i may truly say if there be any such flame of discord at bewdley , as mr. b. meanes , it is blown by mr. bs. breath , not mine , who am conscious to my self of being as studious of unity ( as i can , with preservation of truth . as for my kindling errour ) i fear i have done lesse then i should have done , not meddling with the point of antipaedobaptisme , but as it fell in my way in my cursory exposition on gen. 17. wherein i only vindicated my self from mr. robert bayly his false criminations of me about the covenant there , and overthrew the suppositions of paedobaptists from thence about the covenant and initial seale , and once or twice more on the by , till by occasion of the motioned dispute between me and mr. b. i saw it was fit i should in some sermons open the controversy , which was not till decemb. 1649. presently after which my return to lemster was concluded . the magistrate a stranger to the meetings of the godly in their houses , the minister ( such as he is ) for his credit , and others of somewhat a like stamp it is likely did invite mr. b. to oppose me as they had done their schoole master to make use of their abilities to uphold their dagon of infant-sprinking : but mr. bs. abuse of scriptures so palpably impertinent , his mannaging the dispute with reasonings of wit , and other camal waies do assure me he had no call from god. his alleadging gal. 2. 11 , 14. to justifie his sharpnesse in dealing with me is invalid to that end there being no such dissimulation used by me , nor error maintained by me ; mr. bs. opinion comes neerer peters judaizing then mine . sect . vi. the chief points of mr. bs. book are very briefly touched . the chief points in mr. bs. book he would have observed , in their places shall be ( god willing ) fully examined : for the present only thus much . my confession that all should be admitted church-members by baptisme , was meant of such as by their profession are visible , not of such as are visible in mr. bs. way without profession . the repeal of the law or ordinance for infants visible church-membership will be easily proved when the law or ordinance is shewed . as yet i can find no such law or ordinance save what is injoyned concerning circumcision ; which if it stand in force , we must keep the whole law , gal. 5. 3 his first challenge is answered by another challenge to shew what one church had infants visible church-members besides the jewes . his second is answered by shewing till abrahams time there is nothing said about any church-frame ; from abrahams time till christs the jewish church-frame stood : in christs time and the apostles no other are reckoned to belong to the visible church , then professors of faith . and so it continued till infants were admitted to baptism to save them , which out of the case of danger of present dying was disswaded by tertullian and gregory nazianzen . afterwards their baptisme was more frequent through austins urging it so much against the pelegians , as strabo rightly observed long since , & together with it infant-communion was common , yet not without the continuance of the old form of putting the question to infants , after which at first profession was declared , & catechizing mostly afore they were baptized at certain seasons of the year till ignorance and confusion overspread the churches . but when god began to stirre up any to reform other corruptions , there were that sought to reform this 500. years ago , according to truth , notwithstanding mr. bs. mr. ms. or doctor ushers allegations : of whom i perswade my self many may be met with in heaven notwithstanding m. bs. confident expressions to the contrary . yet were all mr. b. sayes true , if i put mr. b. to the like , as to shew me since the apostles , one that questioned keeping of an easter , lent fast , infant-communion , monkish profession , &c. till the last age he will be hard put to it . his considerations depend upon the points in dispute : in examining of which it may appear how frivolous his questions are . infants church-membership i find no where but in the peculiar national policy of the jewes , no universal law or ordinance , for it ; the jewish policy is taken away both de facto by the providence of god , and de jure of right by the declaration of christ and his apostles in the n. t. and by altering the way of church-gathering and constitution . the jewes were hainously offended at the taking away of circumcision , not because he took away churchmembership of infants , but because of the taking away of the law of moses , the temple , priesthood , &c in which they gloried , acts 21. 20 , 21. acts 6. 13 , 14. if it be true , that it was a known trueth , that infants were visihle church-members , and to be admitted disciples , and the apostles did not admit them , mat. 19. 13 ( which mr. b. supposeth ) then the challenge is answered , name me away from the creation till 200. years age , who did once question infants church-membership ? for after mr. bs. dictates the apostles did so . let men turne over their bibles , they will finde enough in them against infants visible church-membership in the n. t. he askes , why the speech , marke 16. 16. which excludes infants from baptisme , should not also exclude them from salvation for want of believing ? to which i answer , it is not doubted but that infants belong to the invisible kingdome of the elect rom. 9. 11. mat. 19. 14. but how they attain salvation is not so certain : if by a seed of faith or holinesse without actual exercise , the thing is more easie to conceive : if by actual exercise extraordinarily and immediately wrought by the holy spirit , then the speeches , he that believeth not , shall be damned , and the like , do exclude infants from salvation if not believing actually ; if by vertue of election without any work on them , if by vertue of the covenant their parents believing ( which some assert , but i professe to know no such covenant ) then the speeches , he that believeth not , shall be damnned , with the like , must be understood with this limitation , he of those to whom the gospel is preached that believeth not shall be damned . for my part , i do much in cline to that opinion , which conceives marke 16. 16. john 3. 18. and such like , to be understood of belief & unbelief of those of years , who have the gospel preached to them because the course of the context leads thereto . which being premised , i answer to the question , that infants are excluded from baptisme from mat. 28. 19. marke 16. 15 , 16. compared together , because these texts shew that according to christs institution , they that are to be baptized are to be disciples or known professed believers , and baptisme belongs onely to whom christ appoints it . yet these texts do not exclude infants from salvation , because either it excludes professed unbelievers , not non-believers negatively from incapacity , or it excludes unbelievers that are in no sort believers , neither in the seed nor fruite , neither byordinary , nor by extraordinary operation ; in one of which wayes infants are or may be believers , and so not excluded by that text , if belief and unbelief comprehend all these wayes in that place . to his question , what great comfort would follow this conclusion [ that all your infants are out of christs visible church ] that men should bend their wits so to prove it ? i answer , the question might be retorted , what great comfort would follow this conclusion [ that all our infants are by nature children of wrath ] that men should bend their wits so to prove it ? 2. the answer i suppose mr. b. would give to the one will fit us , that whether it be matter of comfort or discomfort , we must maintain truth . to another passage of his supposing , that to be visibly in the church is all one as ( to our judgement ) to belong to christs kingdome , i answer by denying it , and doubt not to shew how this mistake hath much misled mr. b. when i examine the 27. chap. of the first part of his book . we can prove that christ will save his elect though no christians in appearance , nor disciples by profession , nor visibly subjects of his kingdome . mr. b. talkes vainly of the judgements of gods ministers and churches in all ages of the world , when as their judgement is proved by my writings to have been , and to be at this day so various about infant-baptisme ; i have little hope to conceive mr. b. by my writings , which he sleights so much as to say , that the best part of my bookes is ink and paper . men not inferiour to mr. b. and one i am sure farre beyond mr. b. in disputes , judged otherwise . were not mr. b. mounted to an height of disdainful pride , me thinks he might have spied the clearing of some scriptures , and other things more worth then the ink and paper . it is his uncharitable conceit of me , if he imagine i write to have the last word : it is to shew his grosse a buse of scripture , and his fallacies of reasoning . if he out-live this answer i now am making , any time he may have the last word if he will for me , who am weary with meddling with such a distemper'd writer . i blame not mr. b. for printing : but for printing my answers afore i had fitted them to his arguments in writing , as doctor rainolds dealt with hart , which ( saith he in his preface to his conference with hart ) learned men have thought to be most fit for trial of truth , not by extemporal speaking , but writing with advise the question argued of , the arguments , the answers , the replies set down , and sifted of both sides till each had fully said ; in fine , the whole published , that the churches and the faithfull all may judge of it . such a rule was followed also in the conference at the hague , and in all other profitable colloquies about points in controversie ; to all which mr. bs. dealing with me hath bin altogether unlike . nor is he excused by telling me he had a copy of my sermon , and had conference with me . for besides other exceptions this excuse takes not away , it is very apparent that neither in the dispute nor in that conference his judgement about infants discipleship and church-visibility , and other points in his book could be discerned so as to know determinately what to oppose . which makes me glad of the publishing of his book however , though for the present i suffer much by it , nothing doubting but i shall be able to shew the wickednesse of his writing , so as that all that are willing may see , that whosoever leanes on his arguments to justifie their infant-baptisme , rests on a broken reed that will run into his hands . sect . vii . many personall occurrences are cleered by relating of which mr. b. hath in his history sought to create prejudice against me . next to the two epistles followes the history , in which his designe seemes to be to vindicate himself from my accusations , and to recriminate me . i shall here very briefly answer him about personal matters in the history and elsewhere , that the readers may onely have to do with arguments , and answers when they come to them . he spends some leaves to prove he did not incosiderately and rashly take up his opinion , as i accuse him . whereas i do not remember , that any where i accuse him of rashnesse , but antidote sect . 7. of inconsideratenesse and haste in that passage wherein he names anabaptists in the plural , meaning me onely . which whether he did or no it 's not material : nor worth while to make reply to the descant of his corrective on that passage in my antidote . the next thing in his history to which i am to answer is , that he chargeth me with both there , and in his answer to my valedictory oration page 209 , 210. with falsehood , in telling them in the pulpit , that i could never know his arguments till the dispute , that he hid his weapons till he meant to strike , that i was set upon at a sudden , that i had the arguments concealed from me aforehand : the contrary whereof was manifest in that he had urged the same argument at col. taylors house in london , that i bad seen some notes of his in which the first was that which he urged at the dispute , and therefore that i spake not truth , and it 's an evidence his arguments are good in that i gave such feeble answers to them . to which i say , i do not think i said i could never know his arguments till the dispute : i confesse the conference at col. taylors house 1646. and the reading of his arguments ( as was said ) 1647. but the conference being not written , nor the notes then in my hand , there were left onely some imperfect and obscure apprehensions of them in me , which in respect of giving a distinct answer were all one as if i knew them not at all : by reason of which i was very desirous to get his arguments in writing , that i might be the better able to answer them , and satisfie others ; which mr. b. not yielding to , i could not give answer , but on the sudden without premeditation the arguments being gone from me , like nehuchad-nezzars dream , and i did imagine , and accordingly used these words in a letter , it was said , you would hide your weapon till you were to use it ; in which opinion his taking hold of so many indirect ways for advantages to possesse mens minds with his opinion , and to hinder a free examination of what is said on both sides do confirme me . and that things may be apprehended nakedly as they were , i do acknowledge , that it is my disposition , be it dulnesse or wearinesse , to pause on a new argument whether in reading or conference , so that i cannot oft-times give a clear answer to an argument i have not bin used to on a sudden , no nor many times to an argument i have been versed in , when it is not under my eye , when other matters possesse my memory , when fear of speaking ineptly doth benumme me and hinder my elocution , when i have some obscure notion of a fallacy which at present i cannot readily discover . which knowledge of my self made me unwilling to come to a publick dispute or extemporal conference with mr. b. whom i had found in conferences i had with him to be quick in apprehension and expression , various and copious in multiplying arguments and expressions , captious of advantages , ready to expose even to contempt , with shew of disdain , those that speak not according to his mind , which made me conceive i should neither well remember , nor weigh his arguments afore i must answer , nor clear truth , nor satisfie my self or others , but occasion glorying in mr. b. and settling people in his error . neverthelesse presaging by his declining to argue by writing and his words in his letter sept. 6. [ if i should refuse a conference ( called before an open verbal dispute ) on such advantages i should think it were almost to yield my cause naught ] that it would be taken as if i did confesse i could not answer him , after much endeavour in vain to get his arguments in writing that i might consider of them before the dispute , i yielded to be ready to justifie my doctrine openly or privately by word or writing , as should be judged convenient . whereupon mr. b. having drawn me to agree upon jan. 1. 1649 without any agreement about stating the question , order or rules of the dispute , notaries on both sides to set down what was said people being gathered together from other places by his party , and a place in state prepared for him with his abettors , schollers and others on both sides him , i my self alone without any notary or assistant was forced to answer him prepared in this unexpected manner , lest i should have endammaged the cause by seeming tergiversation ; yet presuming that i should have found such dealing after by communicating to me in writing his arguments afore printing , or at lest forbearing to print my answers till i had viewed and rectified them , that might have repaired what seeming disadvantage the truth had by my present answers : in which i found my selfe extreamly deceived , my motion of having his arguments in writing after the dispute being answered by quarrelling with me about things on the by , and in a subdolous and indirect way filling the land with conceits as if his tenet and arguments were unanswerable , and i a person pertinarious without reason . by this true relation the truth of my intimation of the suddenness of the assault , my ignorance of his arguments , my speeches concerning his concealing his arguments , provoking me to dispute are verified , the reasons of my desiring his arguments in writing , the cause of varying my answers at the dispute , and why to so weake arguments no fuller answers were then given , and why i said at bewdley ( which i still think ) i preached nothing but truth to them , are assigned : about all which mr. b. hath endeavoured to misrepresent me and my proceedings in his history of the conception of his treatise . as for mr. bs. inclination now to think me a very proud man however he thought heretofore , and that i have higher thoughts of my self then was meete , because of my dissent from so many churches and god'y divines , and because of my answer in private to him about the reason i gave why the error of infant-baptisme being easie to be discerned was not discerned through wilfulnesse or negligence , i say 1. my dissent is not singular , nor my reasons and writings such but that such a one as my self might be allowed to hold my tenet without imputations of selfe-conceitednesse , arrogance , &c. mr. b. varies from churches and learned men about justification and faith in his aphorismes : what he can say for himself why he should not be censured as he censures me may perhaps be my plea. i cannot alter my own judgement or others but by arguments , nor dare i say i do see what i do not . 2. as for my speech in private ( which me thinks it was somewhat against the lawes of friendship for him thus to publish ) i know not what better answer yet to give , but to ascribe it to prejudice , or faction or some such like cause that men are so wilful or negligent as not to examine and discerne the errour of infant-baptism so manifestly discernable by applying to it their own rules and positions in reformation of popish and prelatical corruptions . and i do conceive the same or like answer would be given about the lutherans holding consubstantiation , images to be retained in temples , ubiquity of christs body , conditional predestination , and sundry the like tenets : which may be a just censure without pride . that which mr. b. saies , [ and lest my touching that controversy though at a distance might irritate him to fall upon it , i never spake one word ( to my best remembrance ) in my congregation of it to this day , for fear of giving any occasion of difference page 209. i never preached one sentence before the dispute , nor since to his hearers or mine that i can remember on the question . page 281. i never spake one word against his opinion in my pulpit to this day ] shewes his memory retaines not all he printed in his saints everlisting rest , preached on the lecture-dayes at kederminster . as page 534. we should see the promises made good to our seed , and the unthankful anabaptists , that will not confesse , that the children of the saints are any nearer to god or more beholding to him then pagans , so much as for the favour to be visible churchmembers , should by sweet experience be convinced of their errour , and be taught better how to understand that all our children are holy . page 518. he calls the disputes about baptism perverse and fierce , which did so directly touch the controversy as might irritate me to fall on it at bewdley , and make those that told me think he did gird at me , which he denies pag. 166. he mentions a speech of mine to mr. d. whom he terms a godly man [ that truth is not to be suspended for peace ] and saith , when the times changed ( which his words page 220. interpret to be meant , when the ordinance against heresies and errors ceased to be in force ) i spake against infant-sprinkling , prest them to be baptized again , mentioned in sermons mr. m. mr. blake , and himself , when my doctrine prevailed not ( though since i have gotten above 20. rebaptized disciples , whom i often visit and confirm ) that i charged them with hypocrisy , with their blood on their heads , that m. ms. plea from circumcision for infant-baptism is heresie , that by my definition of heresy independants must be judged hereticks , that i sought his arguments in writing to put them in my review of the dispute with mr. m. and to ing age him in the controversy ; whence he gathered i was unpeaceable , set to carry on my opinion , and to make my self a party . to all this i reply . 't is true some conceiving mr. b. in his speeches had a fling at me , and it seeming likely to me , i did speak to the purpose mr. b. saies i did , not imagining that a speech upon a conference in a shop without its limitations and cautions should have been ( as it is by mr. b. ) published and refuted as my error : but indeed willing only that mr. b. should know , that in my case i was not to suspend my asserting of truth for fear of losing of peace , as i alleadge in my apology sect . 3. and i professe i wonder that such as mr. m. mr. b. and others that were so earnest against bishops and ceremonies though warres did follow , and had a great hand in putting them on , should now , the warres being so well abated , be so impatient that infant-sprinkling is questioned . it is untruely surmifed that the change of times was the cause of my opening my self fully in the congregation at bewdley . my first meddling with it was when mr. bayly had so unjustly charged me in his anabaptisme chap. 4. page 92. with spoiling infants of all interest in the covenant of grace , making circumcision a seale to the jewes only of earthly priviledges , denying to the jewish infants all right to the covenant till in their riper years they become actual believers . which with other fals accusations about twenty in that one page i intreated by letter my dear father-in-law mr. henry scudder to advertise him of : after that i might stand right in the thoughts of that worthy man mr. william hopkins of bewdley ( now with god ) i shewed him how he wronged me , and then cleared my self in my cursory exposition on ger. 17. brought his book with me into the pulpit , and read a passage of mr. ms. defence part . 3. page 98. for my vindication , which was presently sent up to london . but mr. bayly doing nothing to right me , i wrote to mr. bayly , and because mr. rutherford had my letter to send to him , i wrote since to him to know what became of my letter , but have had no answer . after this i was moved to preach what i did ( which was but little till december 1649. ) when i found my tenet on the day of fast to be humbled for blasphemies and heresies ( which was as i remember march 10. 1649. ) reckoned as by others so by mr. obadiah sedgewick in his sermon before the lords among heresies , ( with which i found afterwards the censure of 52. ministers about london to concurre stigmatizing me by name as holding four pernicious errors in my examen ) and when the ordinance against blasphemy and heresie was published ; which mr. boraston though not required , yet published at ribsford ( to which bewdley chappel relates ) that he might proclaime me an heretick . which necessitated me to speak what i did , not the change of times ( it 's known i spake as much in the hardest times to my opinion as since ) nor unpeaceablenesse in me , as mr. b. surmised . what i preached was in no clamourous manner ( as mr. b. would intimate , calling it exclaiming ) but in a way of proof and answer as sober divines do in the like case . my na ming any was when i recited their words : for which though i was reviled once in london when refuting doctor crisp i named him , and mr. b. in a letter to me , and since in print reckons as no small fault , yet i ever did , and do still think it to be necessary , when the books are in mens hands , and the auditors are not likely otherwise to know we recite their opinion truly , nor whose error we refute . i do not believe i used those words mr. b. sets down as mine [ let them budge at it , &c. ] though it 's likely i might say , it 's one of the chiefest signes of sincerity to embrace every truth , and hypocrisy not to receive it for carnal respects ; not out of anger that men were not of my mind , but to justify my self after i had fully handled the point about baptism ( which i think was either after or immediately before the dispute ) i used the apostles words , act. 20. 26 , 27. nor do i deny that sith our lord christ doth , mark 16. 16. make baptisme some condition of salvation , i think those that are taught that infant-sprinkling is not the duty christ requires of being baptized , and that water baptisme of men at years upon profession of faith is a necessary duty ( which i had sufficiently proved at bewdley ) and yet neglect it , do hazzard their salvation living in disobedience to a manifest duty , yea the prime duety whereby they ought solemnly to engage themselves to be christs disciples . i have gotten no disciples to me , and though more then 20 in bewdley have bin baptized after profession of faith since my removal from them ( whom with the whole town i think my self bound by many ties as often as i may to visit and confirm ) yet not rebaptized . it is true to shew how unreasonable the accusation of my tenet as heresy is , i have sundry times said that mr. ms. position in his sermon page 35. [ that all gods commands and institutions about the sacraments of the jewes bind us as much as they did them , in all things which belong to the substance of the covenant , and were not accidentall unto them ] is one of the most manifest heresies being condemned , acts 15. for it expressely asserts that the gentile christians are still bound to some rule of circumcision , contrary to the apostles determination . nor did i frame a definition of heresie to make good what i said of mr. ms. tene , though i deny not the definition i gave with some explication of my meaning : of which what mr. b. hath in his corrective page 259 , 260. is not much short . mr. bs. inference thereupon that by my definition independents are heretick , followes not . for though they erre , yet that they make a party for their error is unknown to me : although weary of alteration with mr. b. as acquainted with his temper i replyed not . if i desired mr. bs. animadversions on my writings , that i might see all worth answering and put it in my review , it was no more unreasonable in me to desire then in mr. b. to desire the like afore his reprinting his aphorismes , nor any more folly in him to have gratifyed me then , then in othersto gratifie him with the like ; but had been a very friendly & neighbourly part in him to one , who was very glad to gratify him or his neighbours in any thing meet for me , as i deny not ( excepting this ) he and his neighbours were to gratify me . after his denial of his animadversions i think i came to his lecture sundry times though not so often as formerly , because of my much absence from bewdley . to conclude , mr. b. found me not adverse to the churches peace , but only his uncharitable surmises imagined me so . and i desire the reader to take notice that in all this he chargeth me with , there is no one act of separation from whence he should conclude so hardly of me as he doth . sect . viii . more personal matters which the history of mr. b. hath made crooked are set straight the next part of the history is about the occasion and mannaging of the dispute , to most of which an answer may be gathered out of my letter to him sept. 10. of which so much as is needful is printed at the end of this writing . to call being baptized in the name of christ apostasie , contrary to the ancients language , and in effect to call white black . divisions that happen , if the saddle be put on the right horse , are to be charged on them that oppose the reformation of the corruption of infant-sprinkling . i think i answered mr. bs. letter sufficiently in mine of sept. 10. 1649. if i had a designe to answer his arguments in my review it had been an honest designe , and hansomer then mr. bs. printing my answers to his arguments afore he had them from me in writing . sith mr. b. is unwilling to be put in the crowd among the rest he shall have an answer ( so far as it is fit ) by himself , that he may not complain of being sleighted by being yoked with the vulgar . my dealings with mr. m. were such as none can justly expcept against . personal things were fully answered in my apology : the dispute it self at large i reserved for the review : onely sect . 15. i gave arguments to prove rom. 11. 17. &c. to be meant of ingrasfing by giving faith into the invisible church , and sect . 16 , 17. pointed at some of the chief things wherein mr. ms. d●fence was defective . i professed not a full answer to mr. blake , but gave short advertisements in my postscript with reasons why i did so , which i yet count sufficient for answer to that piece , however mr. b. imagine of it . i slubber'd over nothing ( as mr. b. and one mr. george milward in a letter to one capt. freema charge me ) . if i do not write so quick as m. b. mr. m. &c. it is from my unsettled condition , ministeriall imployments , the multitude of them that write against me , though i earnestly intreated that i might see the strength of all together , ( which motion had been fit for them that were desirous to have truth take place , and not make use of advantages to hinder the cleering of it ) the difficulty and charge of printing , which mr. b. can easily perhaps have done , people being averse from the truth i hold , and willing to sell or buy or reade any thing against me , but not what is for me . that in my sermons at bewdley i culled out the weakest arguments , is most false : to the best of my skill i produced the best arguments i met with in their strength , and as much as i could in the authors words . mr. cobbets book being a loose discourse for the most part , having many passages , and expressions proper to the way of n. e. filled with dictates unproved , much of it against f. s. h. d. &c. whose speeches and arguments i am not engaged to maintain , i do not bind my self to answer . if i might be allowed to passe my judgement freely , notwithstanding mr. cottons , mr. thomas goodwins , and mr. bs. conceits of it , i should say , that i do not perceive in the matter of it any such strength as needs much answering , and that the method and expressions are such as that it cannot well be answered without lopping off many superfluous branches , enquiring into his meaning in many of his expressions which are cloudy ( which would be extreamly tedious to the answerer and reader , and liable to much exception ) and reducing it into a more scholastical forme ; were it by himself shaped into a succinct treatise like mr. nortons to apollonius , and should be willng to answer it , if i found any thing in it , which i had not answered before : but i would not have the reader expect me to answer that again , which in some of my writings is formerly answered , and in which he might by reading heedfully satisfie himself : yet i did answer the chief of his arguments in those sermons , and i intend to answer what else i meet with in them , that is opposed to my examen , and what ever else i shall conceive is necessary to be answered . i little expected to satisfie mr. b. who i found had prejudice in him , which was not denied by him . mr. bs. name was used with respect onely in citing his words in his aphorismes , which i never dreamt would be taken for an injury . his censuring mens writings and confuting them in pulpit without naming them or citing their words as it is lesse offensive , so it is lesse edifying . mr. bs. prosperity and my conceived failings at the dispute ( which will appear to be mr. bs. mistakes in the answer of his arguments in print ) were ordered by the almighties providence for humbling me , and discovery of mr. bs. spirit then ( which must be refereed to the judgement of the hearers ) and since ( which readers may perceive ) yet i hope according to the strange-windings of his providence , as in josephs case , for the advancement of the truth he opposeth . the ministers about mr. b. at the dispute were all of mr. bs. party sent for up and down all the countrey , such as they were , if they may be reputed ministers , or men that mind the things of christ : of whom no marvel mr. b. was cried up , i taunted with dulnesse , it serving for their ends to keep up their esteeme : one or two of better account sate further off , yet of mr. bs. judgement . that i did not bearken to mr. borastons motion for mr. bs. preaching , it was because i knew it would be likely to stirre up passion , and settle prejudice in the people ( in which i find by that he hath printed chap. 1. 2. especially in the very beginning i was not mistaken ) and i hoped to bring the dispute to writing , which is the best way to clear truth , and i suspected ( as i had cause ) mr. borastons and the then magistrates , and those reputed godly persons devices and motions , which were then by many conceived to be contrived for the parsons endes , the continuing his power and profits by keeping up that rite which ingratiates the profane and formal persons to him . whereunto that mr. b. hath been subservient is the grief of many , and might well befit mr. b. to repent of . when i saw i could not get mr. bs. arguments in writing , i got what notes i could of the dispute from others writing or my own memory ; and knowing that vauntes were given out of mr. bs. victory , i did as well as i could summe up his arguments , and answer them jan. 20. and after went to him upon his motion jan. 25. to confer with him , which was friendly on both sides ; yet that which i hoped and i conceived he promised , that though he would not send me his arguments in writing ( which i again moved ) yet he would transcribe them for such as should come to him to be resolved in that point , after sundry puttings off was not obtained : but instead thereof in march the weeke afore i removed from bewdley i met with the passage in his epistle dedicatory to the people of kederminster , to which i after opposed my valedictory oration in bewdley chappel march. 17. 1649. and printed the same in effect in my antidote in may following . now mr. b. alleadgeth he had reason for his not sending his arguments to me to keep me from erring they being not desired , for my self , but my people , i remained very confident of my self , that when i sent to him i heap'd so many untruths about matters of fact i knew , that he durst not answer me lest the very naming my untruths might cause me to say , he reproached or railed , that his conference was with me in private , because he thought my pride of spirit would not permit me to confesse truth openly , that he wrote the passage in his epistle to kederminster out of zeale for god , compassion to mens souls , my opinion and preaching being like to do more hurt against the church of god , then drunkards and whoremongers , and therefore he had cause to be bitter in his writing . to all which speeches i reply , he had reason to conceive i desired satisfaction for my self by my desiring his animadversions , and by my letter to him sept. 10. if not , yet to have given them in writing , which he had as he saies before , at coventrey preached and were ready by him , had been a neighbourly part to men that were his frequent hearers . but his prejudice against my opinion and uncharitable conceit of my pride ( as heretofore mr. m. and mr. ley interpreted my most equal motion in humility of spirit in the end of my examen to be the challenge of a braving goliath , so now any opposing what 's determined by synods and leading writers must be condemned as comming from pride ) are a sufficient reason not to gratify me , but to do what he can against me , and this must be counted zeale for god , and his insolent bitternesse justifiable , as being in pretence against a pernicious sin not yet proved , but indeed against a truth discovering an error , whereby the prime ordinance of christianity is miserably corrupted . he speaks of a fearful passion a feaver of passion i was in when i first read the passage in his epistle against anabaptists , such as he would not be infor all my revenues , if i had not a free vent for my spleen in pulpit and presse he doubts it might have spoiled me . 't is true when i first read it unexpectedly in mr. ds. house , i was stirred in my spirit out of the sense of the wrong done to me and the truth by it , and not meeting with the book before , i wrote out the passage : but that by word or carriage i shewed such passion as he speaks of i am certain is his tale-tellers addition , whose conscience may perhaps one day tell him of his ill offices in opposing truth , and nourishing differences between me and mr. b. mr. b. hath a jerke at my revenues , by which he would have the world believe it is very great , and such as were desirable for himself : whereas his outward estate considering his being an unplundered , or not much plundered single young man heir of a good estate in land , besides his sequestration is more likely to suffice his uses then my estate my uses , though i blesse god it is better with me through the favour of some eminent persons sensible of my hard usuage , then it would have been if the party opposite to me had prevailed , and i could reasonably hope ; when for no other cause but the publishing of my examen my remove from the temple in londen with my wife and children above a hundred miles in the middest of winter was necessitated . not content with this jerke about my revenewes page 202. he tells me in print of being parson of rosse , vicar of lemster , preacher of bewdley , master of the hospital of ledbury , besides meanes of my own , and yet complaining of want i and my family might be put to in my bookes , and he addes , you made so light of having no lesse then four market-townes to lie on your shoulders as if it were nothing , and then sath pious sober men think it his duty to say what he did . to which i reply . mr. m. is taken for a pious sober man , yet in his defence of his sermon page 3. he accused me most deeply of a socianian plot of questioning all conclusions inferr'd by consequence from scripture ; the injury of which i shewed in my apology sect . 11. yea his own words in his defence pag. 205. you neither there nor here deny this argument from a consequence to be sufficient for practice of some things in the worship of god , which are not expressely laid down in the n. t. refute this calumny , yet to this day i never found that he did any thing to right me . the like may i say of mr. robert baillee of glasgow in scotland notwithstanding his false criminations before mentioned , and my writing to him about them . how mr. geree used me is shewed in my apology sect . 6. yet his vindiciae vindiciarum was presently after published without any shew of remorse of conscience for what he did . and now mr. b. tells me , pious and sober men advise him to say that which as he puts it down is false and exceeding injurious to me , to wit , that i had foure market-townes on my shoulders , which every one will interpret to be 4. beneficial places under my charge together , besides meanes of my own , and yet complain in my bookes of want i and my family may be put to . whereas the truth is , there are no words that have a shew of complaint ( which yet indeed are not querulous but onely narrative ) but those in the close of my examen and apology , and neither of them , when i enjoyed any thing at lemster , bewdley , rosse or ledbury ; but the former was anno 1644. when all my estate was in the enemies power , and my small stipend at eanchurch withdrawn by reason of my not practising infant-baptisme ; the other when i was to leave the temple for publishing my examen anno 1646. when the counties to which i had relation , were but newly reduced to the obedience of the parliament . and then i assayed to returne to lemster , where i had been almost totally plundred anno 1642. and yet so great was the antipathy of some men against me , that i could neither get reparation for my losses , nor allowance for building the ministers house , nor any augmentation , but onely kept the bare title till the end of the year 1649. 't is true some pittying my condition gave me the rent of the rectory of rosse anno 1646. which having a vicar endowed , and the rectory leased out with the rectors house , they gave it me with expectation of preaching only some sermons there as i could ; but being invited to bewdley i accepted of the invitation , and though the maintenance were but finall , and the years dear , and my charges great in refurnishing my house and study , yet i rested contented therewith till the deane and chapter of worcesters landes being to be sold , out of which the best part of my maintenance did arise , the providence of god cast on me the mastership of the hospital of ledbury , which doth not tie me to the charge of soules , much lesse puts the market-towne on my shoulders . and then presently i yielded up my interest in rosse though some of the godly there were very unwilling i should . and when my pay ended at bewdley the lord opened a way for my returne to lemster , and provision was made for me there . by which it may appear , that it is most injuriously suggested as if i had 4. beneficial places together , yea 4. market-townes on my shoulders , and those that know not the truth imagine me very covetous , and my revenues very great , not knowing my condition what it is and what my losses have been . me thinks when the people of bewdley , rosse , lemster , were all satisfied ( so farre as i could discerne ) with the equity of my actions , mr. b. and those other he meanes might have been so likewise , and possibly had been an assembly-man it would have beene no disparagement to me to have been a master of a house in the university , to have had a lecture at london , a sequestration or presentation in the countrey , besides pay for sitting in the assembly at the same time : but might have in mr. bs. bookes bin stiled neverthelesse a learned , holy , experimental , iudicious , humble , heart-piercing preacher . i cannot but be sensible of the great wrong i receive in my name , and perhaps in my estate by mr. bs. calumnies ; and therefore am necessitated to write this which i conceive had been fitter for private audience . i do not take on me to know mr. bs. heart : but i wish mr. b. would consider of what spirit he was , when he vented his jerk at my revenues , and whether the phrases of offering a sacrifice to mars , and keeping holy-daies for killing the saints in his epistle to the people of kederminster likely is a most profane , and bitter passage . his quip . pag. 67. members of this kingdome , or ( to please you ) common-wealth pag. 136. of baptizing naked maides in bewdley pag. 245. your feete will take cold or your heart heat , &c. savour not more of an heathen satyrists vain wit , then a christian preachers zealours spirit . he saith that he perceives by one passage in my antidote pag. 21. i am offended at him for diminishing my esteeme : for i complain , &c. but the words there are no complaint , and if i imagined amisse i am sorry that i did so surmise . sect . ix . in my alleading peter de bruis and others as antipaedobaptists 500. years ago , is no untruth . but there is a foule sin mr. b. chargeth me with when he saith in his history my reports are untruths , and page 176. he chargeth me with very many palpable grosse untruths which i either knew or might to be so . two he hath selected as most remarkable : the first is , that the lying papists do accuse the albigenses and waldenses ( our first reformers ) to be witches , buggerers , sorcerers , and to deny infant-baptisme , &c. now what doth mr. t. but perswade the world , that the papists accusations of these were true in this , &c. is it railing to say , that this dealing is starke brazen-faced and unconscionable : and after he stiles it horrible foulnesse of dealing with other words , he that dare do thus what dare he not ? &c. and page 201. a most unconscionable jesuitical trick to seduce poor ignorant soules . to which i answer , my words examen part . 2. sect . 2. tend to prove , that there were some that opposed infant-baptisme 500. years ago , who were both godly men , and had godly societies joined with them : nor do i see cause to recede from the same opinion notwithstanding what either doctor usher , mr. m. or mr. b. have said to the contrary . i do no where charge the waldenses , but onely cite in my examen part . 2. sect . 2. cassanders , and osianders words in my exercit . of the albigenses . but let us consider what is brought to the contrary , 1. for berengarius , deodrinus , leodiensiis took it up as a common fame . 2. it is not found charged in synods against him . 3. that it appears to doctor usher , they who were charged in those dayes to hold that baptisme did not profit to salvation held nothing but this , that baptisme doth not conferre grace by the work wrought . yet durandus leodicensis in the 3d. tome of the bibliothica patrum the last book in his epistle to henry king of france makes it such a fame as filled all their eares , praiseth the king of france for calling a councel against him and bruno by reason of it . nor are doctor ushers words as mr. m. recites them , that it appeared to him , but nec aliud videntur negavisse , &c. which is lesse then to say it appeared to him . and for his conjecture it may be answered by another conjecture , that it seems rather berengarius did at first discerne the vanity of infants baptisme as arising from austins errour about the necessity of it , and not much used till after his daies : yet finding the opposition of the corporal presence in the eucharist too hard a businesse being forced to recant by pope nicholas , it 's likely he concealed his opinion of infant-baptisme ; to which conjecture cassanders conceit in his preface to the duke of gulick and cleve before his testimonies for infant-baptisme is somewhat like , that though he overthrew baptism of little ones , yet he brought it not into publique , because as guitmund saies , he knew , that the eares of the worst men would not brook that blasphemy . i also related a speech of the same cassander concerning the albigenses , besides which in my exercitation i alleadged the words of lucas osiander accusing the albigenses as agreeing with anabaptists . and to shew that there was some reason for what i averred , to wit that there were others that made head against infant-baptisme before baltasar pacimontanus , i alleadged bernard serm. 66. in cantica . epis. 240. to hildefonsus earle of st. giles , petrus cluniacensis his epistle to three bishops of france , and in my antidote sect . 9. eckbertus schovangiensis his seventh sermon adversus catharos in auctario biblioth . patrum tom . 2. against these allegations mr. m. excepts and mr. b. le ts flie at me as before : neither deny that i rightly cite the authors . but 1. that the authors were lying papists . 2. that no impartial authors so charge them . 3. that they did bely them in other things 4 that upon report these with other things were charged on them . 5. that the councels charge them not with this . 6. that other historians charge not the waldenses . 7. that their confessions acquit them . 8. that i do but joine with malicious papists to take up any the falsest slander to defend my cause by it . for answer hereto i will not return railing for railing , but this i say and leave it to indifferent men ( if there be any ) to judge between us whether of us be in the right . cassander was never accounted , that i ever read , one of those railing lying papists mr. b. mentions ; but as impartial a man as any papist living in his time . maximilian the second emperour who favoured protestants more then any emperour prized him . his study was reconciliation and a middle way , which mr. b. professeth to be his . mr. b. page 261. saith , he spake the best of all parties that he might displease none . bernard is by mr. b. himself page 265. stiled a pious man. petrus cluniacensis was though a zealous papist , yet thought fit by illyricus to be reckoned among witnesses of truth in his catalogue . they are as impartial authors ( specially bernard ) as that age yielded ; if these be not taken for witnesses of things in their times , i know not how protestants will make up their catalogue of witnesses for them in all ages . protestant writers do frequently alledge these very authors for other things . mornay in his mysterie of iniquity progress . 46. cites these very writings against papists . i conceive mr. m. mr. b. think they said true , when bernard charged them that they derided prayer for the dead , invocation of saints , purgatory : and cluniacensis that they excepted against altars , adoring of crosses , the masse , chanting inquires , praying for the dead . if they be to be believed in so many , why not in this , which they put first ? lucas osiander epit. hist. eccl. cent. 12. lib. 3. cap. 3. anno christi 1158. cites cluniacensis for the same thing . eckbertus saith when he was canou at bon he with his companion bertoly did often speak with them whom he refutes , sayes in his sermon that they alleadged against infant-baptisme mat. 28. 19. mark. 16. 15 , 16. though i make no question but that they bely them at least some of them in other things , some upon report , as cluniacansis , that they denyed some of the scripture , it may be saith osiaander , because they denyed the apocryphal writings , or perhaps because they denied arguments valid from the rites of the old testament ; some upon false inferences , which is a frequent thing in writers to make the consequences they gather from their writings the tenets of the authors they impugne ; some it may be out of that abuse of charging those tenets and practises upon all of the same profession , which is too true of some , as that all christians did lewd practises , because the gnosticks did so , that all anabaptists are wicked because those of munster , copp , and some others proved so , in which way mr. b. walkes page 138. &c. ( for which the lord forgive him ) yet it seemes utterly unlikely to me , that in this petrus de bruis and henricus and their followers should be belied , when so many of chief account in their time from several places charge them with denying infant-baptisme , and rebaptizing , petrus cluniacensis writes to 3. bishops of france , and bernard to the earle of st. gyles of purpose against them for this reason , bernard and cluniacensiis put it for their prime error , petrus cluniacensis and eckbertus produce , and take on them to answer their allegations against infant-baptisme , but not so ( as i remember ) any allegations against the scriptures or marriage , which they charge them to deny , and therefore it 's likely they wrong them in these , not in that . as for the albigenses and waldenses , it might be true that some might be against infant-baptisme , yet others not , some following peter de bruis , others waldus ; as it was in the reformation , when some followed luther , others zwinglius in the points of the eucharist , images , &c. or it may be that they all at the beginning held so , but after left it , which seemes to be the conceit of cassander ubi suprà . and yet in the old book wherein their doctrince is cited by illyricus in his catalog . test . verit . printed argentinae 1562. pag. 3 , 4. there are some speeches , which illyricus is faine by glosses to free from the opinion of antipaedobaptisme : but whether the waldenses were antipaedopatists or no what i did alleadge was rightly done , not with a brazen face or seared conscience , or out of a desire to take up any slaunder or joine with any party to defend my cause , as mr. b. doth most unbrotherly insinuate , yea in my examen part . 2. sect . 2. before i cite bernard and cluniacensis , i have these words : now although he charge them with denying marriage & abstaning from meates , yet you may smell out of his own words that this was but a calumny : but because by the reasons given i am induced to conceive notwithstanding mr. ms. and mr. bs. allegations that peter de bruis and henricus , and other godly persons and societies were 500. yeares ago antipaedobaptists ; yea i conceive as good a catalogue of antipaedobaptists may be made almost in all ages as may be made for protestants against many popish corruptions , and better then antiprelatists can make against episcopacy . and this i dare still to do , and marvel mr. b. dare bring such railing accusation , to which i onely returne , the lord rebuke him . the other untruth if not malice mr. b. chargeth me with , is concerning my dealing with himself , when i had in my valedictory sermon and antidote shewed how impertinently the 2. monsters in new england were brought as evidences of gods judgements against anabaptists i added in my sermon , one of the errors condemned in new england is the 21. [ to be justified by faith is to be justified by works ] which i moved to be considered whether it were not near mr. bs. doctrine aphorisme 73. of justific . and in my antidote sect . 8. page 24. said it is near to it . hereupon mr. b. adjudgeth this dealing so grosse , as he never found in any jesuite , a shamlesse charge , and page 190. the vile ebullition of rancor and malice in a most evident falshood , that hath left no roome for blushing . and then cleares himself from the sense in which the antinomists held it , and then addes . now what doth mr. t. but bring this as the same tenet with mine ? when it is even directly contrary . to which i answer , mr. b. page 189. in these words [ your language about the absolutenesse of the covenant is too like many of the tenets of the antinomists in n. e. ] useth the same dealing with me , which he chargeth me with towards himself . for he doth or might know when i say with many divines the covenant is absolute , i meane it as they do in respect of the first promise , heb. 8. 10. i will write my lawes in their hearts , which doctor twisse and many other prove must be absolute or else the grace of god must be given according to mans desert as the pelagians held , which thing i expresse plainly in my examen page 164. whereas the antinomians make it absolute in respect of justification , in which i am assured that mr. b. knew by conferences with me that i was against them , and yet he chargeth me with symbolizing with them . but recrimination is no purgation . 2. it is not true that i bring it as the same tenet with mr. bs. but neare it : which is so true , that however their in tent and his were contrary , yet their words are the same . for mr. b. aph. 76. and in the first edition of the saints everlasting rest page 11. saith , doubtlesse the gospel takes faith for obedience to all gospel-precepts , of which the workes , james 2. 16. of giving food or clothing to a brother are a part : which if true , he that is justified by faith is justified by works , and so mr. bs. proposition is the same with the antinominians , however he used it to a contrary end : it 's the same medium though mr. b. prove one conclusion by it , and the antinomians another , and i think is condemned by the censure of them of n. e. in mr. bs. sense as well as the antinomians . but mr. b. goes about to clear himself from error in it and singularly , and then saith , how can mr. t. have ground to think that no minister in england is of my judgement ? and then challengeth me to confute the doctrine of his book , or leaves to judge whether i be not a meere empty calumniator . and addes , that these words of mine [ i am sure in his letter to me , he saith he was hissed at from all parts of the kingdome ] are a relation like the rest from a bitter roote so most falsely , when i had his letters , which might have directed me to speak truth , that the words [ from all parts of the kingdome ] are my addition , which is become ordinary with me . then mentions the occasion of the passage in his letters , my offer of help to him for dividing ends , but he thought he had no need of my help , and was resolved not to engage with a renter of the church . to which i answer , 1. my exceptions against his doctrine in his aphorismes have been sent to him afore his death , though not to answer his challenge , yet at the motion of his postscript . i conceive he erres , 1. in making justification by faith to be onely in law title . 2. in making a first and after continued justification . 3. in making it , a continued , not instantaneous act . 4. in making obedience to all gospel-precepts an essentiall part of justifying faith , and not a fruite onely . 2. i did no where say that i thought no minister in england is of his judgement , though i said i thought he had not made one minister of his judgement . 3. to the crimination of my speaking falsely i will set down his own-words in his letter to me , [ that pamphlet of justification i well knew was likely to blast my reputation with most divines , and the issue hath answered my expectation : i am now so hissed at by them , that i feele temptation enough to schisme in my discontents ] . i had hot his letter by me when i spake those words not out of a bitter roote but to answer the prejudice against me as conceived singular . but there was no falshood in my speech [ by most divines ] and [ from all parts of the kingdome ] being equipollent . and if this be to adde falsely , our lord christ will be found to adde falsely mat. 15. 8 , 9. &c. my offer of helpe to him in what we agreed was not for dividing ends , but because of his complaint of weaknesse of body and want of time for study . it seemes he accounted me a renter of the church afore my preaching at bewdley the many sermons on mat. 28. 19. against infant-baptisme , for discovering of the error of it in my bookes without other practises . it appeares thereby that even then when he seemed to be most friendly he had hard thoughts of me , and however he protest of his love , yet his misinterpreting so many of the things i have done or said to him , and at last casting up his accusations in his book in charging me with frequent untruths , schisme , pride , worse then the devil in accusing my own children , with bitter scoffes , and insulting tauntes , with other aggravations and expressions beyond brotherly and neighbourly respects , yea i may i think say , a sober minde are undeniable evidences of want of love to me , and candour towards me , if we may judge what is in a man by his deedes rather then by his words . as for his pretence of zeale for god , the peace of the church , and the duty of brotherly reproof , were he never so much in the right , and i never so much in the wrong for my judgement , yet these could not justifie his carriage to me . and if other ministers deale with me as mr. b. mr. m. mr. baillee , mr. geree have done without doing me right after their false criminations of me , i shall have temptation to think that they have learned a principle like the jesuites , to think it no sin to say as bad as may be against a supposed anabaptist for the paedobaptists cause . sect . x. that mr. bs. charge of accusing and disputing my children out of the covenant of christ is vaine ; and some inquiry is made how they are in the covenant . i have now gone through mr. bs. epistles and history , vindicated my self and the truth from many objections . there are many other things which are scattered in his answer to my valedictory oration and corrective of my antidote which are somewhat besides the dispute it self , which i shall rather point at then insist on because many are scarce worth the taking notice of , but for the esteem mr. b. and his book have gotten with men . page 165. what he speaks of my exceeding high and passionate disposition was but his misdeeming likely upon misinformation , neither my words nor carriage shewed it . page 166. what the supposed girds were is set down before out of his now printed book , whereby it seems my few disciples ( as he miscalls them ) are at least excused , and no notorious falshood chargeable on them : that which he saith , i forced him to the disputation i conceive is not right ; how it came to passe is shewed above ; that there were thousands of people there i think is overlasting : the tale of the dispute is made to prepossesse men with prejudice . i told him before that such a dispute was not fit to satisfy , and i gave him my reasons , and i propounded the way used at the conference at the hague , judged best by dr. raynolds : but the way mr. b. took he liked best , and his carriage of it looks like an artifice cunningly contrived to please the common sort of schollers and others of which few can discerne between sleight and solid proofs . but i doubt not my answer will prove mr. bs. arguments to be meer trifles . the untruths charged on me page 167. are upon his mistake of the words written before him . i said not [ to be used by mr. b. ] but by others mentioned next before . that his passage was like to be the beginning of a schism among those of bewdley was no jest , but a conjecture which the event hath proved true : how he misrepresents my words of charging their blood on them , and hypocrisy to them is before shewed : it 's not true i had been long time working a fearful schisme , unlesse by accident , it being true which mr. allen and mr. shepherd say advertisement to the reader , pag. 27. scarce truth or error can now adaies be received but in a way of schisme . his lines were likely to be the beginning of a schisme , in that it was taken as if anabaptists and with them my self were adjudged hereticks by him : which if it were an untruth , yet it is so like a truth , that i think he that shall read in one period what mr. b. sayes of hereticks , that they end in wicked lives , and in the next find the instance in anabaptists , and after me named as one of them will conceive he called them and me hereticks . and however he protest he doth not , yet his asserting me a sect-master page 188. and his inclining to vossius , &c. their definition of an heretick page 171. and his words page 259. make me think he comes not much short of counting me an heretick . to his allegations of my speeches concerning mr. m. and independents i have answered before . i may say the doctrine was one of the first heresies , yet not censure the men that hold it as heretical ; it 's one thing to be formally an heretick , and another thing materially , to hold that which denominated a party heretical . in my examen i tell mr. m. and now mr. b. that i think none of those glorious lights mentioned held mr. ms. position . i do not judge all hereticks that be against my opinion , but that they may be more justly stiled heretiques then my self . mr. bs. quicknesse in replying afore he weighed my speeches or perhaps my scantnesse in expressions out of warinesse what i said to him ( whom i found very captious ) hath i perceive created me these hard censures . that which mr. b. saies page 172. he dare say of me i dare say is false . the inference which he calls strange is none of mine : the passage and time of writing it do still prevaile with me to conceive that he wanted a spirit of love through ill surmises of me . page 174. infant-sprinking or pouring water on them will not be proved baptisme . i shall not ease sinners that own their infant-sprinkling as baptism by my assertion : that i tell them they never sinned against their baptisme and engagement is a fiction of mr. b. in which he hath a pretty art . i said not mr. b. gave us a title to make us odious , but [ that might make us odious ] which imports the term might make us odious , not that mr. b. had that purpose in using it . page 175. he hath a discourse from the end of the accuser and the opposition of justification to accusation and condemnation to prove , that it is proper language to say he accuseth another , who denies a supposed priviledge to be due to him . by the same reason the accusers accusation may be said to be condemnation , and execution too , for that is the end of the accuser . i had thought [ accusation ] noted the accusers act , not his end ; that justification is opposed to accusation and condemnation shewes they are distinguished , the one being the charging with a fault , the other passing sentence . i must confesse i yet understand not his language of accusing without charging with a fault , nor do i think any law-dictionary doth so define accusation . i do not think the non-visible churchmembership of infants is poenal , or deprivation of a mercy now , it being only by the alteration of the church-frame . whether the not acknowledging infants visible churchmembership be a denying a mercy reall or imaginary , whether there be injustice , scorne , or any error in my tenet about it , is to be examined in answering his book . what i do hold i do it not without natural affection to my children , out of conscience of maintaining truth . the very same he chargeth upon me for denying infant-baptisme might mutatis mutandis by the same reason be charged on him for denying infant-communion . i do judge this rhetorical or satyrical passage of mr. b. to be a meer trifling in a serious matter . that which is said page 176. of my disputing my children out of the church by denying them to be visible church-members is mr. bs mistake in defining visible church-membership as i shall shew in examining the 27. chap. of the first part of his book . it 's not true i deny all infants to be in covenant with the lord their god , or that title to salvation which upon promise they have in point of law . mr. bs. conditional covenant gives no title till the condition be put , which he will not say is true of any infants but the elect , who alone are children of the promise in the apostles language , rom. 9. 8. pag. 177. he saith , i do all i can to keep infants out of the visible church , but i deny that to hinder their baptisme is to keep them out of the visible church , or that to baptize them is to bring them in . if it be , why have they not the communion according to that which we reade , 1 cor. 12. 13 ? are janizaries who were baptized children of greek christians therefore visible members of the christian church ? mr. b. though he had the copy of my sermon , yet misrepresents my words . i said not , that it is the devils part to say that the infants of believers are members of the visible church , but my words were [ it being an error , and such pernicious effects following , that people think therefore they are christians because baptized , ( which opinion of theirs is confirmed by mr. bs. words . for they are visible christians that are baptized into the name of christ , if they have not since by word or workes renounced him ) and rest therein , and are thereby held in carnal presumption , we ought rather to think those that maintain infant-baptisme play the devils part ] which expressions of mine being added , the vanity of mr. bs. arguings will appear . that which he hath page 178. [ that it is no more thankes to me then to satan , that i keep not god from making promise to his people ] which intimates i would do it if it were in my power ( for if there be no more thanks to me then satan , it is because there 's no more hindrance in me from doing it then in satan̄ , and so the same will ) is a suggestion that exceedes all moderation , as if mr. b. were bent not onely to rake up all the dirt he can to cast in my face , but also to put an ill construction on all i say . my answer was a faire answer to a virulent charge . in 2. senses i conceived it might be said that infants are disputed out of the covenant of christ : the one as if my dispute made christ not covenant to them , the other as if it made them not covenant to christ. i said , neither was true . what saies mr. b. ? 1. election is not a covenant . nor did i say it was . and then addes [ nor are they in covenant because elected ] which speech is most false , contrary to rom. 9. 8. where [ the children of the promise ] is all one with [ the elect ] as the analysis shewes , as may be seene in the authors cited by me in my examen part . 3. sect . 4. besides whom more may be produced . i will add two now . mr. rutherfurd in that piece of his which is the exactest of his workes . exercit . apol. 2. c. 2. num . 7. soli electi dicuntur in scripturis foederati , filii & haeredes promissionis , rom. 9. 8. the elect alone are said in the sctiptures to be in covenant , children , and heires of the promise , rom. 9. 8. and mr. norton in resp . ad apollon . c. 2. pag. 30. objectum foederis gratiae sunt soli electi . the object of the covenant of grace are the elect alone . next he saith , that i deny that god covenanteth with our infants to be their god in christ , and to take them to be his peculiar people , which is the covenant he formerly made with infants , and which he now affirmes . what he affirmes distinctly i cannot well tell : he doth so confusedly expresse himself in his bookes . he distinguished between an absolute and a conditional covenant of grace . the absolute he saies belongs onely to the elect , but this he will not be thought to meane when he speakes of infants of believers being in covenant , or baptism's sealing of it : yea he blames me often for so conceiving of him , and page 223. he disputes against that tenet as my fifth error . the conditional is a covenant of justification and salvation upon-condition of faith : this he saith is sealed by baptisme , not the other , and this he makes belonging to all the posterity of adam , elect and reprobate . and this it seemes most likely he meanes , when he speaks of infants of believers being in covenant , because it is that which baptisme seales , and they that are in covenant are to be sealed thereby . but according to this conditional covenaat either all are in covenant with god whether elect or reprobate , infants of believers or unbelievers , or else none till they performe the condition , which is faith , and so not all infants of believers . [ mr. b. in his additions to the saints everlasting rest , part . 3. sect . 3. prop. 2. a conditional promise puts nothing in being , till the performance of the condition ; nor gives any certainty , but of such performance . ] as for any covenant of god or christ besides these containing onely the promise of visible church-membership , or such like imagined priviledges in the new testament to infants of gentile believers i take to be a phantasme , and when i come to examine mr. bs. opinion of infants visible church-membership ( which i could not do till i had his book ) i doubt not to make it appear to be so , that not one text he hath brought proves such a promise , and that he hath not proved more to belong to infants by promise then i acknowledge , and yet neither visible church-membership , nor right to baptisme in infancy ordinarily will follow thereon . as for that he saith in general termes , that i deny that god covenanteth with infants of believers to be their god in christ , and to take them to be his peculiar people , is said like a calumniator , my words being so plaine to the contrary in that very place . in a word , i have said that the covenant or promise of regeneration , sanctification , forgivenesse of sins , adoption , and eternal life is not made to all the natural children of the most godly believers , no not of abraham himself , or to any barely because they are their children , but because elect , or believers in their own persons , which mr. m. and mr. geree in their answers to me confesse to be true , as being expresly delivered , rom. 9. 8. and by the streame of protestant writers maintained . but i deny not that many infants of believers are in the covenant of grace : nor dare i say that no infants of unbelievers are in the covenant of christ in this sense : i onely say i neither know which of the one or the other are thus in the covenant of grace . as for the arguings that he that denies infants baptisme doth deny them to be in the covenant of grace , they are built on these fancies that to be a seale of the covenant of grace is of the essence of baptisme , that there is a certain connexion between being in the covenant of grace and right to be baptized : which with other hypotheses of paedobaptists i shall examine in my review . mr. b. addes , that i flatly deny infants covenanting with god , whereas my words were farre from such flat denial being onely these [ for my part i know not how any person should covenant with christ till he promise , &c. ] which were not such a peremptory or flat denial as mr. b. saies they are , and they are true , it being against all experience , that infants do so covenant : but on the contrary when they are baptized cry and shew their unwillingnesse , as august . lib. 1. de remiss . et mer. pecc . c. 23. flendo et vagiendo cùm in eis mysterium celebratur ipsis mysteriis vocibus obstrepunt . then mr. b. saies , i disswade parents from so engaging their children in covenant , and promising in their names , which yet they ever did in the church before christ , and it was their duty to do , as deut. 29. and other places shew . but in which words i perswade parents not to do ( as he saies i do ) he doth not shew , my words are there all assertory of what i conceive infants cannot do in their own persons , not a word of perswasion or disswasion to the parents or any other . and for that which is added [ then it seemes you know not how a father should engage his child by covenanting in his name ] and after [ you would have no parents to engage their children solemnly to god in christ by covenanting in their names ] there is not a word of it in that place . 't is true in my sermon intituled fermentum pharisaeorum , i gave a little touch against the use of sureties at baptisme according to the doctrine of the catechisme in the common prayer-book , that they did promise that they should believe , &c. which i conceived onely belongs to christ as surety of the better covenant , heb. 7. 22. but i never denied , that the elders of a nation may engage solemnly the posterity even the unborne to take the lord for their god ( but this i rather take to be an adjuration under a curse if they do not , then a promise for them that they shall ) nor that a parent may engage his child by a promise of his own endeavour that he shall ; and that the child is engaged thereby : but not by vertue of the fathers promise , but by vertue of the obligation of the thing promised , the fathers promise is an incitement to do it the rather , but makes not the child bound to do it of it self , but onely because the thing is a duty , which he were bound to did the father promise for him or not . but i deny , that this makes a visible church-member , or that in nature or law as his childs act according to the gospel for his being admitted a visible church-member . now mr. b. hastily answering me jumbles things together , and as one impatient of considering what i say , chargeth me with what i avow not , and then concludes scoffically , and i pray you how well do you free your self from this charge ? should i imitate him i should cry shamelesse foul dealing , &c. but i am resolved to examine his writing , not to follow his fashion pag. 179. he saies , i did not distinguish of disciples , or yield infants disciples in any sense , & if i acknowledge them disciples in any sense , i should speak out . to which i say , i put in those words in my sermon in that sense , christ appointed disciples to be baptized , to intimate that i did not deny , but infants might be disciples by the immediate secret work of gods spirit , though not in the ordinary & mediate way of preaching the gospel , about which the rule mat. 28. 19. is set . as for mr. bs. sense of a disciple of christ without learning christs doctrine , of a servant of god without service actively or passively , a disciple remotely by the fathers being a disciple it is nothing like the use of the word [ disciple ] in the new testament or the terme [ servant of god ] as equipollent to [ a disciple ] and no marvel i should mistake mr. b. who used termes in a sense i never met with in the new testament , and i still conceive to be a piece of new gibberish . and when he saith , he took servant , and disciple according to their relative formal nature , and not either with the accidental consideration of active or passive , it is no marvel i should be at a stand what to answer him using termes in such an uncouth non-sense acception as i never met with before . ( for if the trumpet give an uncertain sound , who shall prepare himself to battel ? ) and it seemes to me a grosser absurdity which mr. b. hath in those words , then any of those he chargeth me with , to take disciple and servant in their relative formal nature without learning or service active or passive ; whereas mr. b. himselfe page 92. where he saies , the relation of a servant , disciple , souldier , husbandman , trades-man remaines when the act ceaseth for a time , yet expressely saith , the relation and so the denomination is from the act of service , learning , &c. and yet he would have infants to be denominated disciples and servants of god without their act of learning or service , or capacity of actual learning or service in an ordinary way : and he is not ashamed to call learning or service actively or passively accidental to the title or denomination of a disciple or servant . which is a monstrous absurdity to make a denomination without the forme denominating , yea to count it accidental to conceive a relation without the foundation , which is all one as to call one a father without begetting , a lord without dominion , a signe without signification , not unlike the riddle vir non vir , percussit non percussit , avem non avem , lapide non lapide , super arbore non arbore , or rather absurdorum absurdissimū oppositum in apposito . and yet this notion of a disciple never proved is the ground work of mr. bs. first . argument , and therefore if i may use mr. bs. words , they are very tractable soules that are led by his notions . page 180. he thinks strange that a man of my parts should know of no separation to god but by election or calling , he questions whether election be proper separation , he saies that the jewes first-borne were seperated by a law , and men now by dedication separate goods to god , that he meanes separation neither by election nor extraordinary or ordinary call , but by the law or covenant of god. to which i reply , mr. b. still abuseth me by leaving out my words [ as the case now stands ] which were put in as remarkable , to exclude that way of separation to god , whereby the first born , priests , goods , &c. were holy as separated to god. election is , alwayes with seperation , that is , differencing one from another , and as election is said to be according to purpose , rom. 9. 11. so likewise separation , paul was separated from his mothers wombe , gal. 1. 15. according to gods pleasure and purpose , that is by his election : and with this separation infants may be said to be sanctified , as jeremiah ch . 1. 5. and so the terme [ holy ] is applied , rom. 11. 16. to the jewes then unborne , who were after to be called ver . 24 , 25 , 26 , 27. and called saints is used 1 cor. 1. 2. as for infants of believers whether elect or reprobate outward federal holinesse i know no such , there 's no law or covenant separates every child of a believer to god. according to mr. b. the covenant sealed by baptisme is conditional , and that belongs to all the sons of adam till persons are severed by believing , and unbeliefe : this covenant therefore of it self without putting the condition doth not separate any to god , and so not infants till they be believers : the absolute is onely to the elect , and according to it , and so onely the elect are separated , which are not all , perhaps but a few of the children of believers , but an isaac of all abrahams children , rom. 9. 6 , 7 , 8. a law or covenant of god separating all infants of believers barely for their parents faith to be visible members of the christian church is mr. bs. dream , as i shall shew with gods assistance in examing his second argument . sect . xi . about mr. bs. 4. texts urged impertinently to prove infants visible church-membership . page 183. he saies it is a palpable untruth which i say , he four texts in his epistle levit. 25. 41 , 42. deut. 29. 11 , 12. act. 15. 10. 1 cor. 7. 14. with rom. 11. 19. were all he concluded any thing from , meaning in the dispute at bewdley , and saies the hearers know it and is to be seen before . but to my best remembrance with search into the notes i took after , and the notes which were communicated to me it is no untruth . mat. 28. 19. i think he alluded to , but i remember not it was urged or any other text besides the forenamed as a medium from which to conclude any proposition to be proved . then he saies , i have been fully answered before , but yet addes concerning levit. 25. 41 , 42. 1. the jewes infants , were infants , and the dispute between us was of the species . answ. 1. though mr. b. and before him mr. cobbet usually call the sort or ranke of men that are infants the species ; yet other logicians usually call [ man ] the lowest species or kind , and say , age and sex make not another kinde . 2. but allowing mr. b. and mr. cobbet their language , i say , the dispute is not about the species or kind , to wit , infants as infants , but infants of believers , who are particular persons , and the question as it was rightly stated between me and mr. m. was , whether the infants of believers were to be baptized with christs baptisme by a lawfull minister according to ordinary rule without extraordinary revelation or direction ? and if paedobaptists will maintain their practise , they should make good this proposition , that all the infant-children of professed or inchurched believers are to be baptized with christs baptisme by the law full minister according to ordinary rule . though mr. baillee and mr. b. for some advantage set down this as their proposition to be proved , that some infants are to be baptized . m. b. saies he had proved our priviledges greater then the jewes , and that i deny it not , and that this ( to wit , to be gods servants ) was not peculiar to them . whereas i had proved the contrary from ver . 55. and the whole chapter is about lawes peculiar to the jews , and ver . 38 , 39 , 40. going before , shew plainly that this law was peculiar to the jewes , that they and their children should return from servitude under which they were for poverty , at the year of jubilee , and ver . 45 , 46. plainly restraines it to the children of israel , allowing them to take the children of strangers so journing among them , and therefore proselytes , as an inheritance . and therefore in whatever sense it is meant that they are gods servants , it is meant onely of hebrews , as exod. 21. 2. is expressed . i do not conceive , nor any interpreters that i meete with do expound this of a proselyte , but onely of an hebrew borne . if cornelius had children they had not been gods servants in the sense there meant : which is clearly this , that they were his servants in this respect only in that place , in that they were to be disposed of not as men would , but as he onely would , who had right to them by his purchase in bringing them out of egypt , and therefore none can get soveraigne dominion over them ( no not by their voluntary selling themselves ) to prejudice his , as deodat . annot . in levit. 25. 42. whence i infer , that it is a most grosse abuse of this scripture in mr. b. to urge it to prove that the infants of gentile believers now are servants to god , related to him as a peculiar people , separated to himself from the world : which is spoken meerly in respect of the hebrew children , and their corporal servitude , which was to be at gods disposing by reason of his redemption of them out of egypt . when he tells me of my accustomednesse to mistakes , it is more true of himself ( as i have often shewed ) yea though the words were written before him . and in this very thing he calls my mistake that he argued thus , whosoever is called gods servant may be baptized , whereas he might have seene if he had taken any care to set down my words rightly , that my words were as his own notary took them , and he hath printed them [ if this be a good argument infants are called servants of god , therefore they are disciples , and must be baptized ] which was his argument either in words or substance . as for the conclusion and argument as he sets it down page 182. i think it was not urged in the dispute , and i have proved that levit. 25. 42. is meant onely of hebrew children , not of gentiles , nor in the sense mr. b. would prove that they are relatively separate to god from the world in the sense as [ god 's servants ] . is equipollent to a disciple of christ. page 184 he calls my answers to his allegation of deut. 19. 11 , 12 vain , senselesse reavils , and then breaks out into words of pitty to people that take their opinions on my word . to which is i say , that my answers are not vaine , senselesse cavil , will appear in my reply to mr. b. about that text . and as he pitties them that take their opinion on my word , so i pitty them that take their opinion on his word ; or any meer mans word contrary to christs priviledge , mat. 23. 1. page 184. in my words [ adoption ] is printed for [ doctrine ] page 185. he repeates his frivolous charge of our accusing our children as no disciples of christ , and therefore no christians , and therefore no ground to believe or hope they are saved : thus calumniating me , when i have often said they may be both disciples and christians invisibly , and so have salvation ; and we have great reason to hope they are in gods election by reason of the general indefinite promises of the scripture and gods usual dealing with his people , though there is no certainty either from mr. bs. grounds or mine , sith mr. b. will not say that every visible church-member is saved . all the difference between us is about their visible church-membership , whether the denying that takes away ground of hope of their salvatien : mr. b. saith it doth , because there 's no hope of that persons salvation that doth not seeme to be of the invisible church ; but he that is not of the visible church doth not seeme to be of the invisible . ergo ; but the minor is not true , as he takes the word [ seem ] and by gods assistance i doubt not to shew , when i examine ch . 27. of part . 1. his mistake concerning the terme [ visible ] as if it were as much as to appear such in the judgement of probability though not descernad by sense , by which defini-nition the opposite termes [ visible and invisible ] may be confounded , and the terme [ visible ] is used contrary to the common use of writers , whereby he misleades himself and others . then he addes , but mr. t. will say , i believe that it is better that infants are no christians , then that they were . but believe him that list for me . to which i say , i will not do as he often deales with me , charging me as playing the devils part , and worse , but this i say , i know not what to conceive of these words , but that either by gods judicial act of leaving him to himself , out of addictednesse to calumniate , or extream ill opinion of me , or which i much feare notwithstanding all his protestations out of disdainfulnesse of his antagonist and delight in satyrical quips he vented this passage . he cannot shew where ever i used such an impious speech : all i have said is onely this , it is a mercy that our children are not visible church-members as the jews were , because it brought a heavy bondage , and the christian church-constitution of voluntiers is better , nor do our children lose any thing by defect of such visible church-membership . yet if i had said so , that i would say so for the time to come who can say but god ? might i not have repented and altered my speech ? then he goes on to answer my arguing against his allegation of act. 15. 10. to prove infants disciples , and calls it silly grounds , insipid arguing , according to his usual rhetorick , whereas the sillinesse ( if any ) is in his own inconsideratenesse of the strength of it . that text serves not mr. bs. turne unlesse it could be proved , that the very act or action which these false teachers did were the cutting with a knife the little skin of the privy member , for no more was done to infants in actual circumcision , nor were they passive subjects of any other action . now mr. bs. argument is from what was done to infants by false teachers that infants are meant by [ disciples , act. 15. 10. ] but it is manifest that the false teachers did not cut off that little skin , but the parents of the infants as mr. bs. text shewes , act. 21. 21. and the same text ascribing the contrary to paul to that which the false teachers did , shewes it was teaching that was their putting on the yoke : which is more apparent from act. 15. 1. where what is said v. 10. they put the yoke on the necks of the disciples , is ver . 1. they taught the brethren : the disciples then are the brethren , and the putting on the yoke is the teaching them . my argument is this , that the false teachers did no other thing but teach , now the act there is ascribed to the false teachers onely , not to the parents of infants , none are blamed but they , they are spoken of and to , not the parents ; therefore the putting on of the yoke was not actual circumcision , which was the parents act , not the false teachers : they neither did it , nor by any instrument attempt to do it themselves , though the one might follow on the other . and i dare still appeale to any that are of common understanding , whether that which the false teachers , did act. 15. 10. were to infants or parents . and for mr. bs. exceptions , to the first , mr. b. mistakes my confession , i confessed they did not put the yoke eternally , but onely endeavoured it , because though they taught them the necessity of circumcision , yet their doctrine was not received , but i never said to my remembrance , that the phrase of putting on the yoke noted barely their intent or attempt , but the act they did though sine effectu on the disciples : my words are plaine as they are printed , in which it is manifest the putting on of the yoke was by the teaching of the false teachers . as for mr. bs. instances they serve better for me then himself . he that teacheth people to be subject to the turk , though thereby he inslave their infants by consequent , yet the subject recipient of his act are onely the people taught , nor doth any man in that speech understand the infants ; and so it must be said of moses subjecting the children of israel to his law , though by consequent infants were circumcised , yet in this speech moses subjected ( by teaching or commanding ) the children of israel to his law . the terme [ children of israel ] notes onely , or as logicians speake supponitly parents onely . the act of gods calling christ out of egypt is a complex act , noting the sending the angel ; the command to joseph , his carrying christ , whereof christ was the object or terminus , not onely of the command . but the false teachers act. 15. 10. was formally the single act of teaching not circumcision , they neither acted it nor attempted it in their own persons , and therefore could have no other subject recipient , but those that were taught , not infants . page 187. he calls my speech [ that i think mr. b. cannot shew in any one place where the word [ holy ] is taken in his sense for a state or person ( i do conceive i said for the state of a person ) separated to god in that way he would have a person separated to god neither by election nor outward calling , nor any other way that i know of in which holinesse is used for a state separated to god ] a new crotchet of the nature of the rest , and answers it with a quaver , and a jest . his quaver is , is it not enough that i prove it alwayes taken for a separation to god , but i must shew that the word signifies a separation by this or that way or meanes effected ? his jest follows , a man was out of love with his wife , &c. and is not this the same kind of reasoning with yours ? to which i reply , it is not enough . for 1. mr. b. sayes , that holinesse is alwayes taken for a separation to god. 2. i am sure that it is taken for chastity , 1 thess. 4. 3 , 4. and mr. b. denies it not page 255. onely saies it is a part of sanctity , though ver . 3. beza translates it , id est , ut abstineatis à fornicatione , which shewes the holinesse there is no other then chastity , or at least chastity in the first place , which is plain from ver . 4. where it is , to possesse the vessel , that is , the body in holinesse , that is , chastity , which the opposition to the lust of concupisence , ver . 5. and uncleannesse , ver 7. do shew . and this acknowledged by illyricus in his clavis script . on the word sanctus , piscator in his scholie on 1 thess. 4. 4. and others which i shall produce in my review . 3. then it must needs follow according to mr. bs. position , that to be chaste is to be holy in a state of separation to god. but i suppose mr. b. will not say every chaste person is in a state saparated to god which may intitle him to baptisme , therefore it is not enough for mr. bs. purpose to prove a person any way holy or in a state separated to god , that thereby he be intitled to baptisme : but he must shew the way how he is holy , and that this intitles to baptisme . the jewes hereafter to be called are holy , rom. 11. 16. by election . mr. cobbet just vindic . chap. 3 sect . 1. page 37. the jewes yet to come were in pauls time holy federally , rom. 11. 15 , 16. not actually , but intentionally , yet not then baptizable : the mede● , sai . 13. 3. are called gods sanctified ones , yet not to be admitted visible church-members . i further add , that in his general sense [ legitimate ] might also signifie a state separate to god , as being that onely posterity he allowes of according to his institution of marriage , mal. 2. 15. which is very frequently called holy by divines . and therefore letting passe his jocular tale , my exception or answer to his reasoning from 1 cor. 7. 14. deserves a better refutation then he hath yet given . then he makes me say , that no scripture speakes of holinesse in his sense , whereas my words ( as above ) were more wary , mr. b. i think cannot shew , &c. and then tells me , that the jewes infants are called the holy seed , and that by covenant or law , which is his sense , and then chargeth me with laying by conscience and common modesty , having little tendernesse of conscience in accusing his will in charging him with a grosse falshood , that he was willing to carry things in generals , and not to tell distinctly how infants are holy and in a state separated to god , whereas he told me he meant holy by law or covenant . notwithstanding which i may yet conceive him willing to carry things in generals , sith this very explication is in generals , the law or covenant , as he calls it , being not distinctly named and shewed where it is , and upon what conditions that state of separation to god which infants have is ascertained , whether upon their own act or parents , and if upon parents whether immediate or mediate , whether to the truth and reality or profession , nor wherein that state of separation to god consists , or what is the benefit of it : all or of some which perhaps i apprehend mr. b. rightly in now , yet not till i had read over his book again and again , and pickt out his meaning by comparing many passages together : which because he did not then , nor since in his printed writings put together as others do in their theses they maintaine . i guessed he was willing to carry things ▪ in the general , and if i did say so ( which mr. b. and i must take on his scribes word ) in my sermon without any caution , mr. b. might have imagined that i meant it with this caution ( which is ordinarily allowed in constructions of such speeches , where thematter leades us to conceive them intended ) that i conceived him unwilling : which might be the more allowed to me in that speech which i had not a word written when i spake it ; which of all other mr. b. is least fit to except against me for , having in print offended in this way in worse manner , page 185. but to the matter now we conceive his meaning , i still say the same , that i think he cannot shew one place , where [ holy ] is taken for separated to god in his sense . he alleadgeth that the jewes infants are called the holy seed : though he name not the text , ( which had been fit ) yet i guesse by his words page 83. he meanes ezra 9. 2. in which place onely and isaiah 6. 13. i find this terme in scripture . but ezra 9. 2. doth not speak of infants , but such a holy seed as mingled themselves with the people of the land , which was in marriage , which will not be said of infants ; nor is [ holy seed ] there meant of a state separated to god in mr. bs. sense by covenant promising it to believers , that their infants should be visible church-members : for this holinesse was a state of difference or separation onely by legal descent from israel , not by the faith of next parents , and it did intitle them to a peculiar priviledge of being reckoned in the genealogy of israel , or in full communion with the common-wealth of israel in respect of inheritance , marriage , &c. though they fell to idolatry , as jeroboam , ahaz , manasseh , &c. did . but proselytes though believers were not the holy seed there meant , they were not forbidden to marry the daughters of the people of the land . yea the children of the holy seed begotten upon prohibited women , as the daughters of the nations there mentioned , were with their mothers to be put away as unholy according to the law , ezra 10. 3. contrary to the resolution af the apostle , 1 cor. 7. 12 , 13 , 14. which evidently shewes that the jewes are called the holy seed by their descent according to the law of moses , and that the term [ holy seed , ezra 10. 2. ] is all one with [ legitimate ] and if the apostle did allude to that place in ezra it serves more for my sense then mr. bs. and the sense may be conceived this , if the unbelieving husband were not as sanctified to his wife so as that they might lawfully live together , then the children should be unclean , that is illegitimate , as those in ezra : but now , that is it being determined that the law of moses concerning prohibiting marriage with some people is voided , and unequal marriage is not dissolved , your children are holy that is legitimate . his evasion page 188. about a judgement of charity will be found insufficient to avoid my exception against his exposition , which is mistaken by him ; nor will it at all smite me , my exception being not as he imagines , that upon a judgement of charity concerning the sincerity of a persons profession he is not to be taken for a real believer : but that mr. b. determining that the unbeliever is sanctified onely to the believer , who is not onely such according to the judgement of charity , but also really such before god ; and the apostles consequence including this proposition according to his exposition , that the children of such onely are holy , that is , after mr. b. visible church-members and baptizable , of necessity all other by his exposition are prohibited to be baptized ; and therefore of necessity he that will follow the rule according to mr. bs , exposition must know the reality of the parents faith , which being impossible to be known without special revelation , he may baptize none without it . now mr. b. answers not at all to the main thing , how by his exposition a man can go upon certainty that he doth his duty : but how without respect to his exposition a man may take a person for a sincere believer , and so baptize him . but this serves not his turne in this case . for it is the duty of the baptizer to baptize onely visible church-members : this mr. b. will not deny : now of infants who can make no profession , their visible church-membership is known onely by their parents believing ; but according to mr. bs. exposition of the apostle , those infants onely are visible church-members whose parents are real believers before god : no hypocrite if mr. b. rightly expound the apostle can make his infant a visible church-member , and baptizable , for his children are uncleane . but it is not possible for a baptizer to know the parent to be a real believer before god without special revelation , and therefore without it he cannot be certain he doth his duty according to mr. bs. suppositions ; yea he may be certain he doth not his duty : for he may be certain he cannot observe the rule of baptizing onely the infants of those that are real believers before god , it being certain some in the visible church are hypocrites , and he is not to baptize the infants of such , if mr. b. rightly expound the apostle , they being unclean , that is , no visible church-members , nor baptizable , and therefore he may be certain in baptizing promiscuously infants of visible professors that he doth not his duty , if mr. bs. exposition be good , but sins against the apostles determination , in baptizing those that are not baptizable by the apostles determination as mr. b. expounds him , and if he be intelligent against his own light : but cannot be certain he doth his duty , because he cannot know which are baptizable , those infants being onely baptizable according to the apostles resolution as expounded by mr. b. who are the children of believers not onely so accounted in the judgement of charity , but also really such before god , which he cannot know without special revelation . sect . xii . that mr. b. unjustly chargeth me to be a sect-master . to his virulent and most unrighteous speech of me page 188. that he hath as good evidence that i am a sect-master , as that i am a christian ; i have replied before sect . 4. and now i say further , that my conscience acquits me from the guilt of making any sect ; and my proceedings at first with my brethren in the ministery manifested in my examen and apology , in my applying my self to the assemby and mr. m. do fully clear my aime , to have been reformation with peace and concurrence in the work of christ with them : ( which course mr. b. approves pag. 246. ) and if my writings had been fairely examined , it is very probable they had not bin printed . what i did , i was necessitated to , by their sleighting the thing , aed determining contrary to my positions , in a magisterial manner , notwithstanding my writings ; whereby it became poenal to hold my tenet ; which enforced me to print . and yet neither then did i meddle with the practise till mr. baillee awakened me , by telling me , my infant-baptisme must be null , by my principles . nor have i baptized ( save one nearely related to me , ) but where i was chosen a preacher ; where i conceived my self bound to baptize ( by christs rule , mat. 28. 19. ) those disciples to whom i preached : nor did i joine any in communion , till i saw that those that did their duty in being baptized , were rejected and made odious , with ministers and people , whereby they are necessitated to join in communion by themselves . and if any others do not joine with them , it is partly because notwithstanding i am for my own particular much inclined to unite in the communion , those that differ in judgement about infant-baptisme , according to my judgement expressed in my apology sect . 12. and mr. jesseys determinations in his book intitled a store-house of provision to further resolution in sundry cases of conscience ; yet because it is manifest from acts 2. 41 , 46. 1 cor. 10. 1 , 2 , 3. & 12. 13. persons were baptized afore they brake bread together , and justin. martyr . apolog . 2. ad antoninum hath these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , this food is with us called the eucharist or thanksgiving : of which it is not allowed for any other to partake , but him that believeth those things to be true which are taught by us , and is washed with that washing which is for the forgivenesse of sins and unto new birth , and that lives so as christ hath delivered , which passage is alleadged by mr. b. page 156. though maimedly . and augustin . tom . 7. de pecc . mer. et remiss . lib. 1. cap. 20. adsacramentum mensae domini nemo ritè nisi baptizatus accedit . and lumb . sent . l. 4. dist . 8. hoc coeleste manna non nisi renatis praestari debet . and the generality of popish and protestant divines hold so . mr. b. page 342. we have no warrant by word or example in all the new testament , to admit any member into the church , without baptisme ; and therefore the taking any without baptisme to the lords supper , will but strengthen men in their opinion , that their infant-sprinkling is sufficient ; and partly , because by mr. bs. book and other meanes men are so possessed with the restoring of baptisme , as if it were an error , schisme , a practise accursed by god , that consciencious timorous men do of themselves shunne us , and others furiously oppose us ; therefore i see a necessity of desisting from that enterprise , yet resolved to join with other christians of different judgement in what agreement & communion i can with a good conscience in prayer , preaching , disciplin , &c. and i speak unfeignedly notwithstanding all the injuries done me by mr. m. mr. geree , mr. baillee , and now beyond all the rest by mr. b. yet my heart is towards them to promote with them the work of christ according to the solemn covenant , & i think mr. b. & others are not ignorant that i have as absolutely and diligently opposed , if not so happily , the popish , arminian , antinomian , familistical ; socinian errors now broached as other men . what i said in my apology sect . 20. i say still , i seek unity with truth , and i am certain that mr. b. hath most injuriously accused me as unpeaceable , whether it hath come from others suggestions or his own misconceits of me . to that which is from pag. 189. to 169. is answered before . sect . xiii . that it is not a right way to judge of the truth of a doctrine by strange accidents , though wonderous . page 197. he drives on more furioso , having recited my words concerning unsafenesse to judge of doctrine by such accidental strange things as mrs. dyers and hutchinsons monstrous birthes in new england , and alle adged an example of determining that god was against the marriage of priests by the falling of a house , and added , we are to judge god may order accidents for stumbling blocks , he flies out thus , will not this man rather fight against heaven , and dispute against miracles then let go his error ? and then in his pathetick rhetorick insinuates , as if this speech of mine were weakening the credit of gods testimony in wonderous providences , not farre from the blasphemy against the holy ghost , that i am fallen so farre as freely to sacrifice gods glory to my fancies , and then brings in exceptions against me in four things , 1. that i call them onely strange accidents . 2. compare it to the falling of a house . 3. that i disswade from judging of doctrine by such accidents . 4. yea rather would have men think that they are stumbling blocks that men should not receive the truth . and then discourseth that the monsters in new england were the extraordinary directing finger of god , and addes : would mr. t. have us so carelessely regard gods judgement &c. yea and rather judge the contrary ? it seemes if he had seene the wonders of egypt , he would not onely have been hardned as pharaoh , but judged god laid them as stumbling blocks . who would not tremble to hear the holy god to be accused by man , as if he led his people into evil by his wonders ? and then sets down two propositions , 1. that true miracles are never to be distrusted , but believed what ever they teach , that they are gods testimony , john 15. 24. 2. that some wonders that are not proper miracles in their nature , may yet have a plain discovery of the finger of god in the ordering of them , and so when they are not against scripture but according to it , should exceedingly confirm us , and such he conceives those monstrous births were , and that the forgetting them among us is no small aggravation of our sin . to which passage i am nccessitated to answer , being so deeply charged upon such mistaken grounds , 1. that i hope the lord hath ordered this shimei-like loosenesse of his pen to discover two things for his own good and the good of them that doate on him and his book , 1. his extreame bitternesse or uncharitablenesse towards me and those he termes sectaries . 2. his hasty , inconsiderate , rash and immoderate censures , misconstructions and determinations . for wherein do i fight against heaven , and dispute againstmiracles rather then let go my error ? in which words did i either weaken the credit of the testimony of god ? or sacrifice freely gods glory to my fancies ? or regard so carelessely gods judgement ? or rather judge the contrary to gods judgement ? whence may it seeme i would have been hardened as pharaoh , and judged god laid his wonders as stumbling blocks ? or accused god as if he led his people into evil by his wonders ? let mr. b. prove any of these without his childish exclamations and vaine rhetorick , and i will confesse my self worthy to be held an anathema : if not let him be dealt with lege remniâ , or rather lege divinâ , deut. 19. 18 , 19. were i minded to retort i might take up some of mr. bs. rhetorick , and apply it to the author of the passage in the epistle to the church at kederminster , in which in all likelihood the thanksgiving daies for victories against the scots are termed offering a sacrifice to mars , and keeping holy-daies for killing the saints . in this manner , will not this man fight against heaven ? weaken the testimony of god ? sacrifice freely gods glory to his own fancies ? regard carelessely gods judgement ? judge the contrary to gods judgement ? &c. who dare ascribe those glorious workes of providence in giving victories to a weake , and farre smaller army brought into a great streight , over an army double the number , when solemne appeales to god were made on both sides to shew whose cause he owned , to chance of warre and call the thansgiving for that victory offering a sacrifice to mars , using though a preacher of the gospel such a heathenish profane censure and language concerning the actions of praise to god enjoined by a christian state , and performed by holy christians , who had by prayer obtained such a signal mercy ? but i forbeare any more of this , and proceed to examine what mr. b. saies , 1. that i call them onely strange things . answ. if they be referred to [ miracles wrought by god ] which is in the next period , and in grammer construction should be the accident , then it is false , that i call them onely strange accidents , and not miracles : if to the monstrous births in new england , i do call them onely strange accidents in that place , being willing to use a general terme abstracting from miracles and wonders , which are differenced by mr. b. himself in his saints everlasting rest pa. 2. c. 4. s. 1. yet using a terme that signified they were from remarkable providence . even mr. b. himself i do not find to terme those accidents in new england miracles , but the extraordinary directing finger of god , the evident hand of god , wonders of providence , which i also freely acknowledge . 2. he saith i compare it to the falling of the house , which might easily come from a naturall cause . answ. 1. he changeth [ them ] into [ it ] and so leaves it doubful what he meanes that i compare with the falling of the house : but i imagine he meanes the monstrous births , because he addes that the falling of the house might easily come from a natural cause . but the truth is , i did not make any comparison between the one and the other accident as if the one were no more observable then the other , but onely gave an instance to prove , that it is not safe to determine of a doctrine whether pleasing god by an accident : sith that accident in appearance to them was as evident a providence of god as could be , that while they were debating the matter it should then fall on one side where married priests were , and not on the other side , where were monkes . and in respect of the time it was in shew a more likely evidence of gods disproving marriage of ministers , then the monsters in new england of disproving mr. wheelwrights doctrine , they not happening at the time of his preaching , or the assemblies sitting at cambridge in new england , august 30. 1637. or the courts proceeding against them , oct. 2. 1637. but at another time and place though near them , and not in so open a manner to publique view as that was , though after evidenced sufficiently at the taking up of mrs. dyers child . and though the fall of a roome might come from a natural cause , yet it falling at such a time on one part , and not on another , i believe if mr. b. had been then present he would have been apt to take it as an extraordinary providence of god against married priests , as doctor gouge in his priented sermon , and many others did the fall of the house at blackfriers on drury , redyate popish priests , &c. oct. 26. 1623. against the papists . 3. that i disswade from judging of doctrine by such accidents . to which i answer , my words are plain , i conceive no safety of judging what doctrine is true or fals , but by going to the law and testimony , and trying thereby , and therefore bid men take heed how they follow mr. b. in his direction , and of so adhering to the voice of god in monsters or other providences as barely upon them to judge a doctrine to be false . and this i still think good advice , 1. because the scripture is the sufficient and onely rule which now we have to judge doctrines by whether they be true or false 2 tim. 3. 16 , 17. 2. it is the command of god , deut. 13. 1 , 2 , 3 , 4 , 5. notwithstanding the doing of a signe or wonder , yet to look to the doctrine of a prophet . the like is isai. 9. 20. luke 16. 29 , 31. yea john 5. 39. christ referres them to the scriptures notwithstanding his miracles . 3. because though true miracles are never to be distrusted , yet christ hath foretold us , mat. 24. 24. there shall arise false christs and fals prophets , and shall shew great signes and wonders , insomuch that ( if it were possible ) they shall deceive the very elect , and the like is foretold , 2 thess. 2. 9 , 10. revel . 13. 13 , 14. 4. because true miracles themselves do not testifie immediately concerning the doctrine , but the person that he is sent of god , and consequently of his doctrine , john 3. 2. and then they are wrought by the person himself . as for other providences or real wonders if not wrought by the person , but on him , though they should be dreaded and observed as gods workes , and when we have examined the doctrine by scripture they have great influence on us either to confirme or unsettle in an opinion , yet they are rather discoveries of gods judgements of men and their practises , then their opinions ; and yet therein we may mistake thinking gods judgement may be against one when it is against another , and thinking them worse then others contrary to our saviours doctrine , luke 13. 1 , 2 , 3 , 4 , 5. and in the relation of such accidents there is not alwayes that certainty that may settle a person as appeares by the mistakes of many , and many such are invented and related with much art and confidence so as to deceive credulous people frequently . in a word , i conceive mr. b. himself saith in effect as much as i say , i know wonders that are not miracles are not to be interpreted or trusted to contrary to the word , for satan by gods permission may performe them , and antichrist may do lying wonders . 4. he excepts against me that i say , god would rather have us judge that they are stumbling blocks , that people should not receive the truth , and most of his invectives are against this answ. nothing is so well said but may be depraved when a mans words are misinterpreted . my words are , we may think we ought to determine , that god may order accidents so , as to become stumbling blocks , that people should not receive the truth rather then by any accidents to determine a truth to be an untruth . which are different from that which mr. b. sets down as my words , 1. he recites my wordes thus [ they are ] as if they spake of the accidents next mentioned , whereas my words are [ god may order accidents so ] which note onely accidents possible . 2. whereas my words were comparatively spoken to this purpose , that accidents are so far from being a rule to determine of truth , that god sometimes orders them to become stumbling blocks , which is the same with that of moses , deut. 13. 3. the lord your god proveth by signes and wonders of the false prophet , to know whether you will keep his coommandments . mr. b. recites them thus [ we are to judge they are ( meaning such accidents ) stumbling blocks that people should not receive the truth ] as if i had spoken positively of those particular accidents forementioned , that god did order them to that end , whereas i onely to give reason of my advise of warinesse set down my observation comparatively , and spake of accidents that might be not of what were . which being thus stated , mr. bs. exceptions are answered , and shew either his inconsideratenesse in what he saies , or proneness to misconstrue what i speak . that which he puts in by the way of his opinion concerning the sin against the holy ghost , as if it did lie much in an infidelity against the convincing testimony of miracles , and of the not believing true miracles , and of gods ordering some wonders , and the accidents in new england , may be allowed him , yet makes nothing to prove that remarkable providences of god are a safe rule by which to judge what doctrine is true , and which is false . as for his words of me [ that it seemes if i had seen the wonders of egypt , i would not onely have been hardened as pharaoh , but judged god laid them as stumbling blocks ] i leave others to judge what spirit they proceed from , and do resolve that though he paint me as an incarnate devil or worse . i shall take him for a saint though a very distemper'd one . page 198. the scribe hath written in my words [ or none of them ] in stead of [ or to them onely . ] sect . xiv . that mr. b. doth not rightly expound christs rule , mat. 7. 15 , 16. nor is the unholinesse of men a note to know false doctrine by . page 199. he would vindicate his interpretation of mat. 7. 15. from my exception , and saith christ tells them how to discerne whole parties of false prophets , and not how to descerne every particular man that is such . but this is onely his saying , and the contrary is proved by these reasons , 1. those false prophets christ saies we shall know by their fruits , whom he bids us beware of : but they are not onely whole parties of them , but also every man that is such , ergo. the major is plaine by the term [ them ] which referres to the false prophets ver . 15. the minor i think mr. b. will not deny . 2. they are known by their fruits , which did come to them in sheepes clothing , but inwardly were ravening wolves ; for [ them ] ver . 16. relates to such . but these are particular men as such , and not onely whole parties ; otherwise christ should not bid beware of one false prophet , nor censure such a one as a wolfe , but onely whole parties of them : which had been very imprudently done so to expose his disciples to be a prey to single wolves , and onely warne them to take heed of a company of them together . then he askes me , but what real horeticks can mr. t. name that had holy lives ? it is hard to answer his question , because of the difficulty to determine who is a real heretique , some onely making him an heretique that holds an error against the foundation , others any error against the doctrine of christ , some make it necessary that it be held with pertinacy , some with a party , some against self-conviction . mr. bs. speeches shew he is not fully resolved . nor is it easie to determine who erres , nor what degree of holinesse is necessary to a holy life , or how it may be known . but i told mr. b. in my antidote pelagins , a●minius and some others have been reputed heretiques , and to have been of holy , and so have many zealous papists and others . but however ( saith mr. b. ) the best have made nothing to sacrifice the unity and peace of the church to their fancy , and rent it in pieces to strengthen their party : whence mr. b. seems to infer they had not holy lives , but were wicked . i answer , if any man of purpose do so , i cannot think him to live holily ; i know the wisdome from above is peaceable , jam. 3. 17. yet holy men thinking their fancy to be gods truth , may out of zeal to their opinion rend the church , and yet be holy men . mr. b. saith in his epist. dedic . to the saints everlasting rest direct . 5. that independency which gives the people to governe by vote , is the same thing with separation , which comes from pride and ignorance , and directly leades to the dissolution of all churches . then they that hold it hold their fancy , and rend the church by it , and so by mr. bs. rule none of them were of holy lives . if mr. b. censure so mr. atnsworth , mr. robinson stiled by rivet . explic. dec. exod. 20. praec . 4. vir pius , a godly man , &c. he will vent a more arrogant speech , then any he chargeth me with . mr. bs. opinions about faith and justification are by some counted fancies ; if he should by them make a breach in the church ; yet i durst not deny his life to be holy . he calls it my reproach , that i think it may be safely said , that there are proportionably as many unholy paedobaptists as of the opposites : to refute which he referres us to that said before , where i shall in its place examine it , and shew that he hath done much wrong to antipoedo baptists in two things , 1. in charging them with the evils of sundry who were never of their society . 2. in charging the evils of some few apostates upon all the churches , though they expressely rejected the persons , and declared even publiquely in print against their wicked principles and practises , yea have been the first and almost the onely men who have so declared , though many more then ever were of their churches have fallen into the wicked ranting wayes besides copp , and some others termed anabaptists . he tells me , lay aside the common people , and compare each party that are carried to it in judgement and in conscience , and experience will confute me , and then bids me shew who came to the height of cop , or those in germany . to which i say , who are carried to one side or other in judgement and conscience , it 's impossible to determine , and therefore such an estimation as mr. b. propoundes is not feasible : it 's known many have been wicked on both sides : copps and his followers madnesse is disclaimed by the churches in london under baptisme in their heart-bleedings for professors abominations , and therefore by austins rule should not be charged on the churches . whether hacket or any other were as wicked , who knowes but god ? the evil carriages of the men have risen from their opinion of high enjoyments of god in the spirit , when they left ordinances , as was observed in the levellers , not while they kept to baptisme and church-communion . mr. weld observed in his story of the antinomians page 40. that conceit of special revelations was the original of mrs. hutchinsons miscarriage , and the like is conceived of the anabaptists in germany , and the like tragedy was neare acting in new england as there . mr. b. i still judge does ill to aggravate so farre the actions of those in germany and some in england , as if no miscarriages of others were comparable . i am sure it is no rule to judge a doctrine false by this , that the professors miscarry , but only to make men wary and fearful . if it be , he must judge the same doctrine false by reason of some mens miscarriages , and true because of others godly living . page 200. he excepts against my logick , for saying it is not idem per idem to know a false prophet by his false doctrine . for what is a false prophet but one that preacheth false doctrine ? i answer , a false prophet is one that is not sent by god , as a false apostle , 2 cor. 11. 13. is one that is not an apostle of christ , and it is no trifling repetition of the same , but the sure note that christ gives , to say a false prophet is known by his false doctrine . ball trial of grounds for separation chap. 13. page 312. if we look into the scriptures of the old and new testament , we shall never find the prophets called true or false in respect of their outward calling , but in respect of their doctrine . when mr. b. interprets [ likely ] by [ ordinarily , or for the most part , or usually ] as our ordinary sense of that phrase , i think he mistakes in the meaning and use of the word , and that [ probably ] doth better answer to it then [ usually . ] however , sith he dare not say that constantly all false doctrines end in wicked lives , christs direction as he makes it [ to know false prophets by their wicked lives , which ordinarily though not constantly they end in however they begin otherwise ] is a very blind one for his people of kederminster to make use of , sith they cannot by it discerne an antinomian or anabaptist to be a false prophet to beware of them , till they have observed the end of a whole party proving wicked , which perhaps will not be till they are dead that are tempted by them . sect . xii . mr. bs. insinuations of the wickednesse of anabaptists is calumniatory , and vainly alleadged to condemne their doctrine of antipaedobaptisme : anabaptists and with them myself are vindicated from charges of schisme , neglect of the lords day , &c. page 201. to deterre his hearers from anabaptistry mr. b. had said , where hath there been known a society of anabaptists since the world first knew that proved not wicked ? a direct answer to this question thus propounded can hardly be made , nor is it necessary . it can hardly be made , it being a question that depends partly upon much reading of histories in former times both about the doctrine and manners of men comparatively obscure and contemned . whereas historians speak little but of eminent societies , and occurrences that make a remarkable change in the affaires of their time : and of things done in those ages in which historians are but few , and not of the best note , when greatest darknesse was on the church , and hardest censures of the best : partly upon an exact intelligence of the affaires of the present churches of so called anabaptists in many countreys , who have been so depressed by the opposite party as that it is somewhat hard to learne where they be . all the intelligence i can get of them is by bookes for the most part of them that are their adversaries . besides , it is very difficult to passe a censure upon a society , which is not a consistent but a flowing body , some members coming in , some cast out , some dying , same sound , some rotten , some removing dwellings , subject to change of ministers , opinions , &c. whether in the end they have proved wicked or not , it being usual that some in such societies do prove wicked , and others prove well . and what man is there that wants not either age to see the beginninig and end of such a society , or opportunity to know the state of all or most of such a society , or judiciousnesse to conclude whe her they proved wicked or not , it being certain that men may fall foully and yet die in christ , and there being no fixed rule for us to judge who dies wicked , who not . the wisest divines do advise caution in judging the final estate even of selfe-murtherers that have died with horrible speeches in their mouthes not long before their death . i thinke god onely fit to judge of mens final estate , and therefore think him fit onely to resolve mr. bs. question . if i should aske mr. b. where hath there been known a society of antiprelatists , that have not in the end proved wicked , i think it would be as hard a thing for mr. b. to give answer to it , as for me to give answer to his question . when men speak of men they speak as they are affected , some magnifying whom others debase , some counting that wicked which others count pious , he 's canonized as a saint , a martyr by some who is judged a traitor , malefactor by others . they that passe such a censure must trust much to informations , which whether they be partial or impartial , true or false who can tell ? nor is it necessary to answer mr. bs. question . for to what end ? is it thereby to conclude against me the doctrine they held ? but what may be known by the certain rule of scripture without this uncertain sign . and therefore i conceive of this question not unlike the artifice of the jesuites to deterre people from the plain doctrine the protestants hold by calling for catalogues of protestants in all ages , demanding where was your church before luther ? as if we must not own a manifest truth we find in scripture , unlesse we can produce teachers of it in former dayes , and societies of professors of it that were not wicked . yet i gave for answer some instances of some societies now in londor , 500. years ago in france , and some later in germany . as for those now in london , mr. b. saies , 1. they are not yet come to the proof ; when they have reached to the end of what they are tending to , then it will be seen what they will prove , if they do not return and repent . answ. what he meanes by the end of what the societies in london under baptisme ( i mean ) are tending to i know not . if he mean levelling , or ranting , or universal grace , they have as much for their number and quality opposed them as any other in london ; if he know any other dangerous end they aime at , it were fit it should be named , that their designe may be prevented : if not , who can interpret this speech of mr. b. but as from a man out of a settled hatred to the opinion unwilling to hope well of the persons , against the rule of charity , 1 cor. 13. 7. which hopeth all things in them for the future whom he knows not for present to be desperately bad , which he wil not say of the churches of anabaptists in germany , holland , england , of whom mr. b. in his book against mr. bedford page 310. saith thus : yea what will you say to all the churches of the anabaptists in germany , holland , england , &c. have none of them grace till baptized ? are you sure so many thousands are all unpardoned , or that god is not wont to pardon them and give them grace ? i dare not think so uncharitably of them . and after who dare think that it is ( of the anabaptists ) such an error as excludeth them from grace ? there have been societies of them for a great while , though somewhat latent afore these times , and of them many of the leaders are fallen asleep in the lord , many remain unblameable in respect of their faith and life . and therefore why mr. b. should so forebode as he doth the wicked end of the societies remaining i know no reason but his ill opinion of them . but should god in his just judgement let it fall out so that they should prove wicked , as some churches , yea the most famous , as the seven in asia have done , which have begun well and ended ill , it is no certain evidence against their doctrine , sith their miscarriages may come from other causes , whereof here and examen part . 2. sect . 5. some are assigned by me , and are such as have befallen others as well as they . 2. saith mr. b. it is hard with your cause when you cannot name one society of them that ever lived in the world that proved not wicked , except those now alive whose ends we yet see not . answ. 1. it were not hard with our cause though we name no society or person before our selves that were antipaedo baptists as long as we have the scripture for it . 2. if i could not name one society , yet there may be many , we have but obscure intelligence of many churches in the east and other places . the georgians children or the christians children of cholcis say heylin in his geography in the description of armenia , out of brerewood , alex. rosse in his censure of religio medici , &c. are not baptized till they be eight years old : how they live , what they be we have no clear intelligence probably honest though poore christians . the certain state of them in london is not known to many , much lesse the state of those farre off . 3. we have seen the ends of many of the societies to have been blessed : and how otherwise we now alive should see the end of a successive society , i do not well conceive , until is be quite dissolved . mr. b. addes . 3. if i were never so able to answer this , yet as the world goes it is not safe to speak all or half the wickednesse of the anabaptists now living , which the history of this age will speak to posterity . answ. 1. why it should not be safe for mr. b. to speak half the wickednesse of the anabaptists now living , i cannot divine , except it be , because if he or others speak of them while they live they may be convinced of lying , as beza did the tale of his dying a papist . they are not so many , nor so formidable in power , or so spiteful in spirit that it should be unsafe for mr. b. to tell the worst he knowes of them . however me thinks of any man mr. b. being according to his declaration of himself in such expectations of death as neare , and so resolute to speak truth , should not be moved by the unsafenesse of speaking truth . yea if mr. b. should speak all he could , i think he should not more exasperate them then he hath done part . 2. chap. 14. those that sit at the sterne i cannot yet learne have such hard thoughts of them as mr. b. and he that reades mr. edwards gangraena , mr. baillee his anabaptism , and other writings , may imagine that if there were worse matters to charge them with , they would not be spared in this age , especially by those that are out of their reach . after-historians may relate as partially as the present , and therefore i shall not think it lawful to condemne them upon such dark intimations as this , but think the better of them till their wickednesse be laid open . 4. saith mr. b. yet if you had named that society that are not guilty of schisme and demolishing the church by division and contempt and reproach of the godly . ministery and disobedience to those in government , further then they please them , and covenant-breaking , and neglect of the lords day , &c. you would credit the particular society if you make it good . in the meane time i see them rolling down the hill so fast that i think many have but one step lower to go . answ. schisme was imputed to protestants by papists , for their not joining in their corruptions with them , by prelatists to non-conformists , for not yielding to ceremonies of bishops . covel in his preface to his answer to burges , accused the most moderate of them as making a rent in the church , and breaking from the bishops ( even in that where in they were very passive ) choosing rather to for sake their function and calling then to yield conformity to the ceremonies of the church . allen and shepherd answer to mr. ball page 27. advert . to the read. say truly : scarce truth or error can now adaies be received but it is maintained in a way of schism . i confesse it is too true , that it is hard to name any society of anabaptists or infant-baptists that are not in a schisme , and commonly both parties guilty of making the breach . i am conscious to my selfe of using what meanes i could for reformation without schisme , if possible : but i find ( it as mens spirits are ) impossible : yet mr. b. is not ashamed to tell the world in print , that he hath as good evidence that i am a sect-master , as that i am a christian. i made to mr. m. in the epilogue of my examen as faire notions as i could devise , yea such as a holy sweet-spirited man and understanding did much rejoice to reade , and blessed god for it afore i sent it to mr. m. yet mr. m. and mr. ley interpreted them as the challenge of a braving goliath . i was desirous to see mr. bs. arguments in writing . he would not , but prints in a way that proclaimes to the world , that he loo es on me and all the societies of antipaedobaptists as persons intolerable . infant-baptisme we see to be a manifest corruption , we know it hath no precept or example expresse or virtual in scripture , that it with infant-communion began some ages from christs birth upon the conceit of necessity to save an infant from perishing : we know it is a duty to be baptized , yea by christ made a concurring requisite to salvation with believing , marke 16. 16. and so a fundamental by mr. bs. rule in his addition to the preface of the second part of his saints everlasting rest , where he defines fundamentals those things which god hath made the conditions of salvation . infant-baptizers will not baptize believers , yea they inveigh , abhorre both the opinion and practise we conceive a necessary important duty . we can scarce come to their meetings , but we must heare the truth bitterly declaimed against , persons that hold it reviled , error published , infant-baptisme practised ; if we be silent we are judged to consent , if we speake it makes an uproare : we are painted out so deformed as that men are almost afraid to have speech with us , or to hear us , or to joine in communion with us . magistrates are by writings and sermons incited against us . i know not what we can do lesse then be baptized as christ appoints , and receive the lords supper . mr. b. page 341. counts the error of the old and new socinians denying the continuance of baptisme as a standing ordinance in the church , nothing so bad as my opinion , upon a frivolous pretence as if i made void the end of baptisme in that where in the true end of baptisme is preserved , which is that the baptized engageth himself to be christs disciple . so that even as the rigid lutherans for their consubstantiation had rather joine with papists then calvinists , mr. b. is more willing to comply with that antichristian , and i had almost said atheistical way of living above ordinances , then favour anabaptists . in this case if there be schisme in our practise , let all the world judge whether we be not passive rather then active , and whether the true cause of it be in us , or mr. bs. and others invectives and actings against us . we make not schisme , but suffer it : mr. b. by this last book hath done more to promote it then any anabaptist i know , and how farre the wayes of other antagonists have been from peace , the intelligent will perceive though i be silent . contempt and reproach of godly ministers by men of opposite parties , is very frequent and mutual . i have often endeavoured , but cannot expresse it : yet that societies of anabaptists as they are a body do so i do not find . as for obedience to governours further then they please them , the moderne so called anabaptists in england and holland may vye with their adversaries . the accidents of this year in england which i am unwilling to mention , may serve to wipe away the reproach of anabaptists in this respect . covenant-breaking till instance be given wherein is so general a charge that an answer cannot be given . i know men are taken to break covenant who conceive they keep it . neglect of the lords day i think cannot be charged on the societies of anabaptists , however it may be on some members . some of the leaders of them appear sound in this point . mr. blackwood apostol . bapt . the jewish sabbath being put to an end , col. 2. 16. we observe the lords day from the apostles example , and the morality of the fourth com. which requires one day in seven . mr. edward harrison paedobapt . oppugned page 4. makes the rule for one day in seven moral and natural , and the altering the day simply evangelical from apostolical example , which having not meerly temporary reason is enough to prove an institution from christ , which sort of proof we have , acts 20. 7. 1 cor. 16. 1 , 2. mr. b. knowes the protestant churches beyond-sea more guilty of loosenesse in opinion and practise about the lords day then english anabaptists ▪ when mr. b. speaks of their rolling down the hill so fast in placing their religion in full mouth'd oathes and blasphemies , &c. it is very hard for mr. b. to charge that upon them , which is the act of some particular persons whom they condemne , and warne others of , and whereof not a few have been of other societies then theirs . my second instance 500. years ago i have vindicated before . my third instance is of societies at this day in the low countreys , and mr. b. answers about them , of whom bullinger and others wrote who were dead afore they were borne , which is not to the businesse . yet mr. b. might consider that it is confessed that even then menno simonis detested muncer , & becold , as becman . exercit. theol. 21. page 359 , 362. acknowledgeth , that even then there were aliqui innocentiâ vitae commendabiles , commendable for their innocency of life , as heresbachius relates histor. anabapt . monast . c. 8. and those at this day it 's likely are not guilty of much scandal in practise , when cloppenburg . gangr . anabapt . disput . 148. ampliug . dial . thesi . 2. mr. paget defence of church-govern . part . 1. ch . 4. who lived neare them , make it their fault that they are strict in excommunicating for small matters , and cloppenburg . in the epistle dedicatory to his gangrene saith , the troopes of anabaptists that dwelt in friesland after the commotions at munster , although they trouble not the common-wealth having cast off corporal weapons , yet they suffer not the more pure reformed churches to be edified without daily conflicts . from whence i gather that their conversation there is as other mens , saving for their rigid discipline and different opinions : in the most whereof whether truly or falsly charged on them by cloppenburgius , they are not owned by those in england whose confession is extant . to mr. bs. charging of me of untruths , and covetousnesse , and malice , and contempt of my brethren page 202 , 203. there is an answer made before and after where speeches and practises to prove these are objected . he chargeth me with pride in my usual way of putting off the authority of their arguments and judgements with a contemptuous smile , or wonder at the sillinesse of them . but therein there is no despising of their persons , but onely of their arguments : which if i know to be weak i dare not make shew as if i counted them strong : that were to put darknesse for light , and if i do shew dislike with a smile or wonder ( though others rather say i do reject them with anger mistaking my earnestnesse in speaking for that passion ) this is usually lesse offensive then alteration of wordes . and if i use wondering at their sillinesse , i am sure mr. b. is not behind me in this book , whose frequent exclamations of sillinesse , &c. are to be seene where he had little or no cause but the defect of his own apprehension , as shall appear in the examining his book , and therefore if for this i be judged proud mr. b. should do well to search himself who differs from the most learned and godly in the world in more things then i do , and i imagine with more peremptorinesse and lesse evidence then i bring from my adversaries own confessions . perfidiousnesse he chargeth me not with : it is a great question in this age whether it be a sin . answ. i think it is no question whether breaking of covenants and oathes be a sin : but whether the not setling uniformity according to the advice of the assembly at westminster , the not conjoining with the scots , the engagement to the present government , &c. be perfidiousnesse or no wherein if mr. b. hold the affirmative , it 's very probable there will be found some to encounter with him , when his arguments are seen in writing . what he tells me , that my not reproving the prophaning the lords day , and excusing my self from resolving the question concerning its morality hath no good savour , is a charge which i imagine comes from some tale brought mr. b. whereby he is abused . i have spoken against prophaning the lords day as i have judged meet in the places i have preached : my judgement about its morality is succinctly set down examen part 2. sect . 8. at bewdley i did often in my prefaces before i began morning-exercises at the chappel on the lords day presse them to the observation of it , and in my cursory exposition of the three first chapters of the revelation on publique fast-dayes , and of genesis on the lords day , delivered my self more fully in opening gen. 2. 3. revel . 1. 10. and when the question was propounded in the weekly meeting we had to edifie one another , whether the observation of every first day of the week as a sabbath , be of divine institution ? i resolved it at the next meeting affirmatively . and after i had in one or two lectures ( for so i may call my dictates at bewdley in resolving their hard questions ) cleared the termes , 1. concerning the measure of the first day of the week , examining whether precisely 24. houres , and when to begin , and when to end , are necessary for the account of the time , resolving it to be measured for observation as we do other dayes for working , allowing time for necessities . 2. concerning the observation of a sabbath , what is requisite thereto ; wherein i resolved that it is to be observed by rest and holinesse , about both which i resolved many cases . at the next time i drew the substance of my proof into this one syllogisme . if solemne worship of god in full congregations be required of god , and fixed dayes be necessary thereto , and observed by all or most nations even heathens , nor belongs it to any but god to appoint it to his service , and god appointed a seventh day sabbath from the beginning , and commanded it in the fourth commandement a mong the morals , and the apostles distinguished from other dayes the lords day by title , precept and example , as appropriate to god , and christians with common consent so took it , and used it after their dayes the jewish sabbaths being abrogated , then the observation of every first day of the week as a sabbath is of divine institution . but solemn worship of god , &c. ergo. the sequel of the major i stood not long in proving , supposing some morality of a sabbath being infolded in the first institution and the fourth commandement and the apostles fixing that on the lords day , is a sufficient declaration of gods mind to have it observed . but the minor i proved by parts . and after i had proved the two first propositions , by reason first of the failing of the meeting through some sad accidents , and then the removing of my dwelling & books , and my seldome being with them , i did not prosecute it till one moved that i would resolve them about that question , whether it were to tempt me or otherwise they know who had a hand in it . i told them what i had done already , and that of what i had begun i had not any breviate about me , but i conceived that in my study i had , and therefore i desired their respite till my next comming to them , that i might by reviewing what i had done and adding some further reading fit my self to resolve them : in which they seemed to rest , but it 's likely some or othertold mr. b. of this , who i perceive wanted not tale-bearers , and he in imagine sticks not to interpret this my respite ( which he calls an excuse from resolving the question concerning the morality of the lords day , though i had long before resolved it , but had not fully confirmed my argument ) as having some ill savour of licentiousnesse , though about a moneth after i repaired to them , and so fully confirmed the other seven propositions , that the company ( who were as many of the best-affected and intelligent there as the roome could hold ) declared themselves satisfied thereabout . mr. b. also page 258. saies of my exceptions against one story in the book of gods judgements on sabbath-breakers , he is jealous lest it be from no good will to the doctrine of the morality of the christian sabbath , as being against the scope of the book , though the occasion shew it was onely to prove the uncertainty of relations , that men may not rest on them as proofes of a truth . but i perceive as mr. b. is very prone to have hard thoughts of me , so both he and mr. m. seek advantage to create prejudice against me about this point of the lords day , which makes me more full in my clearing my self in this thing , and in other things , not so much regarding my own personal esteeme , as desirous to prevent that indirect way of wounding the truth through my sides . i would have no man adhere to my tenet because it 's mine , nor would i have any to reject it because it is mine . i know too much evil by my self , yet not in the things in which i am accused , at least not in that degree in which mr. b. accuseth me . mr. bs. telling me in print this manner of crimes not proved , but imagined is no whit justified by the rules and examples he brings : his ranking me with seducers i defy , and know that i shall better be able to prove it against him , then he against me . sect . xvi . the ground of my opposing infant-baptism is confirmed by mr. b. himself . page 205. he tells me all the ministers and schollers that he can meete with , that heard my disputes , did think i had silly grounds to build my confidence in : and though i boast much of my answers by writing , he thinks my writings have little to be boasted of . answ. i have some experience of ministers and schollers , and i sind few fit to judge of controversies , and of those few not many willing to search impartially into a point that 's against the streame , and likely to expose them to hard measure : some that talk much study little , nor is it a new thing to find some that wrangle in dispute for such a sense of a scripture as when they are out of the heat of dispute they themselves expound otherwise . the ministers and schollers at the dispute , such as they were , weigh but little with them that know them best . my writings are not boasted of by me , yet men equal to mr. b. or any auditors of the dispute have said more of them then i am willing to speak of . my imployment in this argument seemes to me to be part of my work god hath allotted me , though i am known not to be idle in other work . what mr. b. calls fallacies passing from me , will be proved verities . my arguments from mat. 28. 19. marke 16. 15 , 16. are to be found in my exercit. sect . 15. examen part . 4. sect . 1. to which mr. ms. replies are insufficient as i shall shew in my review . in the worship of god it was wont to be accounted a certain rule , that gods worship should be observed according to his appointment and no otherwise . and so protestant divines argue from 1 cor. 11. 28. selfe-examiners are appointed to eate , ergo no infants or younglings , though young ones ate the passeover . yea mr. b , himself page 221. if christ never sent any but ministers to baptize then no others may do it . if there be no example of any but ministers that have baptized ( though parenrs did circumcise ) then no others may do it : ( for the apostles established the church according to gods mind ; and the scripture is a sufficient rule ) page 222. if there be no command or example in scripture of any but ministers administring the lords supper then no others may do it . page 342. if we have no warrant by word or example in all the new testament ( since the solemne institution of baptisme , mat. 28. ) to admit any member into the church without baptisme , but both percept and example of admitting them by it : then we must not admit any without it ( ordinarily ) i take his own medium mutatis mutandis , and thence inferre , if we have no warrant by word or example in all the new testament ( since the solemne institution of baptisme mat. 28. ) to admit any member into the church by baptisme but believers by profession , but both precept and constant example of admitting them by it , then we must not admit any without it ( ordinarily ) i use his own words and texts . but the antecedent is evident , john 4. 1. acts 2. 38 , 41. and 8. 12 , 13 , 16 , 36 , 38. and 9. 18. and 10. 47 , 48. and 16. 15 , 33. and 18. 8. and 19. 3 , 4 , 5. rom. 6. 3. &c. the consequent is undoubted to those that take the word for their rule . if mr. b. will stand to his own argument he must make good my arguing from . mat. 28. 19. marke 16. 15 , 16. unlesse he have some such strange shift as mr. cotton puts in the mouth of silvanus ( who personates himself ) in his book intitled , the grounds and ends of baptisme in the preface page 3. where he intimates that the urging against childrens baptism this main principle of purity and reformation , to wit [ that no duty of gods worship nor any ordinance of religion is to be administred in the church but such as hath just warrant from the word of god ] is from satan , but from god when it is urged against the prelatists and papists : so mr. b. thinks his medium good against socinians , but not ( though it be the same ) for the anabaptists . he addes , all your confident words shew me not the least ground for your conclusion no more then thus : scripture requireth faith to justification , therefore none but believers are justified : which is false , yet like yours , if i know what you would thence deduce . answ. he now i hope knowes what and how i deduce , or rather how mr. b. deduceth my conclusion from mat. 28. 19. marke 16. 15 , 16. not onely in my words , but also his own ( though i had often long before deduced my argument in the places before quoted , and elsewhere in my writings ) of the validity of which deduction i am the more confident , because it is in mr , bs. own words justly brought by me against himself . if the scripture requireth saith of all to justification , then it is not false that none but believers are justified . yet infants may be justified by habitual faith or actual by operation in an extraordinary way : but the scripture requires profession of faith afore any be baptized ordinarily . as for what may be done extraordinarily elsewhere i have expressed my self , and have vindicated my self from the wrong inferences made thence postscript sect . 15. and elsewhere . page 206. the people of kederminster did not heare from my mouth in the dispute jam. 1. how little anabaptists could say in the hardest point of baptisme : for i used no such wordes , nor any thing i said or omitted to say can infer it : and when they have read my answer me thinks they should believe i could say more then i did say then , and see the reason why no more was said then . it is a meere calumny that he saith , i chose out the weakest arguments or urged some that were strong in a way of my own , and then triumphed and answered as weakely in my sermons . to my best understanding i chose out the best arguments i found in mr. m. mr. g. dr. h. m. drew , mr. blake , mr. cobbet , and some others , and that for the most partin their own words , which that i might not mistake i read in the pulpit , & therefore what ever my answers were , i am sure it is an untruth that i chose out the weakest arguments , and urged some that were strong in a way of my own . when i threatned mr. b. with the danger he went in or opposing me , unlesse it were from god for opposing truth i know not , and therefore take this supposed threatning of mine to be either his , or his tale-tellers fiction . sect . xvii . the grosse absurdities to which mr. b. vaunted i was driven in the dispute , were not so as he imagined . page 207. he makes a catalogue of my absurdities at the dispute , to which ( being the chief thing he charged me with in the epistle to the people of kederminster ) i answer . the first and second will be shewed to be no absurdities in examining the first part of his book chap. 6. the third is no absurdity , understanding it of visible membership by profession of their own , in which notion i said in the dispute i understood visible church-membership , as commonly protestant divines do . upon what occasion the fourth and many other of them were spoken by me ( if they were spoken by me ) i cannot remember , nor what limitations or explications i then used , but this i conceive was my meaning , that infants of the jewes were not visible church-members in the wildernesse in that manner they were when they had circumcision , that is , by their visible particular note or mark , and yet then they were visible in the lump , the whole congregation being then gods visible church : in which sense they were then visible , and so the women too who were not circumcised . and when i said no infant can be said to be a visible church-member without some act of his own : i meant it of visibility according to the note of visibility in the christian church . which things being rightly understood , there was neither absurdity , nor contradiction in my speeches , nor any thing against conscience , nor deserving such derision as was in mr. b. and his collegues , though perhaps through distraction of thoughts chiefely occasioned by mr. bs. concealing the notion in which he used the terme [ visible ] which i often in vain assayed to understand from him , or forgetfulnesse , or scantnesse of words i did not expresse my self clearly . this is answer sufficient about the fourth , fifth , sixth , seventh , eighth , nineth , sixteenth pretended absurdities . the tenth a candid man would have conceived rather to have been lapsum linguae , a flip of speech , then errorem mentis , a fault of mind , and that however a mistake might slip from me ( a thing very incident to the most learned in the heat of dispute , yea sometimes in preaching , conference and writing ) yet i meant [ visibility ] to be the adjunct , and the persons visible to be the subject . the eleventh , twelfth , thirteenth i conceive no absurdities , the church-visibility of infants then being from that imperfect church-frame , which was to continue onely till christ came , and was clogged with many burdens , which by christs coming all were mercifully freed from , as , to go up to jerusalem thrice a year , &c. without any losse of mercy to infants , though it were for a time a mercy to them : which will be morefully cleared ( god assisting ) in answering mr. bs. argument p. 1. chap. 6. the fourteenth is no absurdity , as i then to my best remembrance expressed it , though mr. bs. juvenility thought fit to make sport with it , that the elect people of the jews were natural ( not as mr. b. sets it down naturally ) that is according to nature , in that they were descended from abraham ( the roote of the church of believers ) by natural generation , and so natural branches , yet not by nature , that is , natural abilities or works of their own , but by grace as the efficient cause , rom , 11. ver . 5 , 6. to conceive it , the olive there notes a race of men who were the church of believers , which because after abraham the roote it was first in the jewish nation , is called their own olive : ver . 24. of which abraham is ver . 16 , 18. made the roote bearing two sorts of branches , some ingraffed who were the gentile believers , some natural the jewes , and he is a roote under a double habitude , one as a natural father , and another as father of believers . both sorts of branches are by the apostle made to stand in abraham the roote as branches of the church of believers or the invisible , the one natural in that they were not proselyted or ingraffed , but came of abraham by natural generation , the other proselyted or ingraffed by believing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , besides the natural way of descent from abraham , yet both united in abraham the common roote of believers , and in the olive-tree the church of believers , as particular branches thereof : yet neither by nature , that is , by vertue of natural generation , as the apostle determines , rom. 9. 8. but by election of grace , rom. 11. 5 , 6. and whereas mr. b. tells me , rom. 11. 24. sayes both , he is mistaken . for 1. it is not said that any was a branch of the roote abraham by nature , but that the ingraffed branches were antecedently to their ingraffing in the olive wild by nature : nor is it said of the branches from the roote that are called natural , that they were branches in the true olive by nature , as mr. b. would have it to prove them of the visible church by nature : but that they were branches of that olive or race of men who were not wilde by nature , that is gentiles bringing no fruit to god , but of that olive which was descended from abraham by natural generation , which was the church of god till broken off . 2. whereas the translation turnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver . 21 , 24. by [ natural ] and once ver . 24. [ by nature ] yet it is the same terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all . 3. it is not true that the jewes in the translation of ver . 24. are said to be branches by nature . and for the fifteenth absurdity it is no absurdity : they are called natural onely in respect of their descent as men from abraham , but not as branches in the olive-tree . and this is clear . for the ingraffed branches can be said to be no otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides nature , but in that they were not descended from abraham by natural generation , and therefore on the contrary the jews are natural branches , not as believers , but as men descended from abraham by natural generaration . the seventeenth absurdity is a relation of a speech of mine that mr. b. cannot finde one author expounding 1 cor. 7. 14. of infants covenant-holinesse in his sense before luther , and zuinglius ; and then askes , is this irue ? i answer , i think it is , and if he can produce any one , me thinks he should have done it in his book . if he do , he will do more then mr. ms. friend better versed as i conceive in antiquity then mr. b. hath done , though attempting it page 21. of mr. ms. defence of his sermon . two places ; he cites ; one in tertullian , which i have answered in my apology page 85. the other in athanasius qu. 114. ad antiochum , as teaching infant-baptisme by vertue of federal holinesse from 1 cor. 7. 14. but , 1. the author is confessedly spurious , by rivet . critic . sac . l. 3. c. 6. scultetus part . 2. medul . patr. l. 1. c. 42. perkins preparat . to the demonstr . of the probleme . the works falsely imposed on athanasius are these . the book of divers questions of the holy scripture unto king antiochus ; for therein great athanasius is cited . yet mr. m. or his friend hath these words ubi supra . these wordes then which are safe and sound , grounded upon tho same scripture which i have much insisted on are read in the works of athanasius : where the question is about infants dying requiring a resolution , that might clearely set whether they go to be punished or to the kingdome . the answer is , seeing the lord said , suffer little children to come unto-me , for of such is the kingdome of heaven . and the apostle sayes ; now your children are holy ( observe the gospel-ground the same that i build upon ) it is manifest that the infants of believers which are baptized do as unspotted and faithfull enter into the kingdome . this assertion is owned by all the reformed churches ] but had mr. m. or his friend recited the words fully then it would have appeared how impertinently the words are alleadged to prove the baptizing of infants by vertue of federal holines from 1 cor. 7. 14. & that none of the reformed churches would own the doctrine of that author , being built on no gospel-ground , but popish opinion of limbus infantum . for the entire words are these qu. 114. ad antiochum , whither go dying infants to punishment or the kingdome ? and where are the infants of believers dying unbaptized disposed , with the believers or unbelievers ? answ. the lord saying , suffer little children to come : for of such is the kindome of heaven , and again the apostle saying , but now are your children holy , it is manifest that the infants of believers baptized go into the kingdome as unspotted and believing : but the unbaptized and heathenish neither go into the kingdome nor into punishment : for they have done no sin . which answer plainly determines that infants of believers if baptized enter into the kingdome : but neither the unbaptized infants of believers or heathens enter into the kingdome or punishment : for they have done no sin . not a word of federal holinesse , but the plain popish doctrine that infants dying unbaptized go to limbus infantum , but the baptized into the kingdome of heaven : which is the same with the doctrine father'd on fustin martyr . qu. 56. ad orthod . now this is contrary to what the reformed churches assert even from 1 cor. 7. 14. that the children of believers are federally holy afore baptisme , and go into the kingdome though they die unbaptized . nor doth the alleadging 1 cor. 7. 14. prove that the author observed the gospel-ground ( more truly antievangelical or jewish ) which mr. m. buildeth on . for the holinesse in that author is meant either of holinesse in possibility in being likely to be baptized , because believing parents would likely breed them up in christianity and they be baptized , in which sense tertull. de anima c. 39. expoundes the apostle as calling them holy not in act barely by descent from a believer , but because designati sanctitatis , or as hierome epist. 153. ad paulinum alledging , tertullian de monogamia , quod candidati sint fideiet nullis idololatriae sordibus polluantur , which erasmus in his glosse on hierom , renders thus , quodvelut ambiunt et exspectant baptismum ; or else of actual holinesse in being baptized , believers being wont to baptize their infants when neare danger of death not by reason of covenant-holinesse , but the giving of grace by baptisme , and the necessity of it to save an infant from perishing . i am still confident that neither father nor interpreter preceding the sixteenth century did interpret 1 cor. 7. 14. of holinesse of separation to god as visible church-members by gods covenant to them : nor doth chamier panstras . cathol . tom . 4. l. 5. cap. 10. bring any though he purposedly sets down the various opinions about the holinesse there meant , and sayes omnes complecti conabor & examinare sententias . sure i am augustin . tom . 7. l. 2. de pecc . mer. & remis . c. 26. saith , ac per hoc & illa sanctificatio cujuscunque modi sit quam in filiis fedelium esse dixit apostolus , ad istam de baptismo & de peccati origine vel remissione omnino non pertinet : nam & conjuges infideles in conjugibus fidelibus sanctificari dicit eo ipso lo●o , &c. unto which i think good to adde , that whereas mr. m. in his defence page 10. 58. brings in the pelagians acknowledging that infants were baptized secundum sententiam evangelii , which he imagines to be the gospel-ground ( as he calls it ) of federal holinesse from the covenant to the believer and his seed in aug. tom . 7. l. 2. contra pelag. & coelest . c. 5. that he hadadded the next words [ quia dominus statuit regnum coelorum non nisi baptizatis posse conferri ] it would have appeared , that the gospel he meant was john 3. 5. which with rom. 5. 12. was elleadged in those dayes as a reason of the churches tradition of infant-baptisme , and no other reason can i finde for infant-baptisme , nor in any the exposition of 1 cor. 7. 14. in mr. ms. or mr. bs. sense till zwinglius his dayes . the eighteenth absurdity is , that i said the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken many hundred times for authority , and askes is that true ? to which i answer , this was spoken in the dispute , when i had not time or means to collect the number of times wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for authority in scripture , and therefore spake at adventure , and if i did hyperbolize it might be neitheir absurdity nor untruth so to speak , as is frequent in speakers & writers without imputation of falshood . nevertheless i find it used above an hundred times in the new testament , in matthew 10. and 6. of them it is traslated authority , and in most places where it is translated power , it might be translated authority , and if it be used for liberty in any of these places , yet it is no where used for a veile but one , 1. cor. 11. 10. and i doubt not but it is used for authority , or power , or liberty many hundreds of times in the lxx greek of the old testament , though i have not a greek concordance of the old testament , to number them by , and therefore there is neither absurdity , nor untruth in any speech any more then in that john 21. 15. though i conceive there is scarce need of an hyperbole to verifie it , but am sure mr. b. trifles in putting this into the score of my absurdities to which i was driven . to the nineteenth i do not remember i said , the corinthians doubted whether their living together were fornication . my resolution and exposition of the apostles words will be made good against this exception , in answering mr. bs. fifth argument c. 29. of the first part , which i intend to fit for the presse with as much speed as i can . to the twentieth i have in my examen of mr. ms. sermon , exercit. antidote and review shewed a ground of necessity to take the apostles words , 1 cor. 7. 14. in my sense , not in mr. bs. the reply to which made by mr. b. will appear to be insufficient upon the examination of chap. 29. of the first part of his book . the one & twentieth absurdity which mr. b. would fasten on my arguing as most absurd , and like a right anabaptist ( in his scoffing language ) is meerly from his mistake of my expression , as if by present prayer i meant prayer coexistent and continued during the use of the thing sanctified : whereas my meaning was to exclude an habit of prayer without the act , and actual prayer interrupted in its course , through lapse into such sin as davids adultery , in which time things are not sanctified to real believers till repentance restore their sanctifying exercise . and so the two and twentieth and four and twentieth absurdities which mr. b. makes so horrid , are also answered , nor was the three and twentieth an absurdity . mr. b. himself page 98. limits the speech [ all things are pure to the pure ] that is , all things good and lawfull ; and is not this all one as to say [ some things are pure ; ] nor is it unusual to limit such universal termes , as the matter requires , as 1 cor. 13. 7. & 10. 23. &c. the twentiefith and twentiesixth were no absurdities , but fit answers to so trifling arguments . for the terme [ disciple ] importing one that hath learned , it is but trifling to argue [ infants of believers are disciples ] without proving they have learned ; and the reason why they have not learned is because they are untaught ; and if mr. b. had further asked why they are not taugh , i would have answered , because ordinarily uncapable , and god both not extraordinarily shewn them this mercy : but because i perceived he was about to leave the plain way of proving them disciples , by shewing that the notation and use of the word disciple ( which himself page 92. confesseth to come from the act of learning ) did agree to them , never imagining that ridiculous sense in which he takes the word [ disciple ] page 14. as a relation without a foundation without actual learning for the present , or so much as an assay , intention or capacity to learn , and making actual learning the end of an infants being a disciple , who hath no thoughts of it , and that he sought to winde about an intangling discourse about gods mercy to infants , which though it were but frivolous in respect of the thing to be proved , to wit , the appliablenesse of the word [ disciple ] to infants , yet being popular and pausible , would be taking with the auditors ( which i quickly perceived he affected ) . i conceived on the sudden the answers i gave fittest , and so still do think . the last in number is no absurdity , but if mr. b. put in [ actual ] used by him in the dispute , and understand it of circumcision as acted barely , not as taught , and put in the terme [ yoke ] it is mr. bs. absurdity to maintain the contrary as is proved above . and for the latter part it is no absurdity , nor seemed to grot. annot . in mat. 11. 29. jugum mandata singnificat . it à vox ista sumitur , act. 15. 10. & johannes hunc locum explicans pro jugo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixit , 1. epist. 5. 3. to like purpose pareus in mat. 11. 30. where he useth the terme jugum doctrinae , the yoke of doctrine , applied to the gospel in opposition to the yoke of the law , acts 15. 10. so the n. annot. on mat. 11. 29. acts 15. 10. 1 john 5. 3. pisc. sch . on act. 15. 10. the yoke ] to wit , the law of moses by comparing it with verse 5. deod . on mat. 11. 30. calls it the rigorous yoke of the law unsufferable without christ , and therefore unsufferable not so much for the labour in observing it , as the imperfection to quiet the conscience , and the condemnation it bound to for not keeping it , on acts 15. 10. my arguing to prove the repeale of infants church-membership was onely lamentable , in that it met with such a contemptuous respondent , who judgeth that idem , per idem , which was rationally thus . the repeale of church-membership was proved from the altering the church-state from jewish national to christian personal , this proved from the different call , this proved from the different way god took to gather his church in the new testament from the old , by preaching not authority of superiors as when he brought the family of abraham , and the jewish nation into covenant . what the ministers ( so called ) which sate next mr. b. judged i passe not . they were much deceived in their judgement about my arguing , and my being mated and puzzled then . what ever puzzling i had was in the beginning , when i was almost at a stand what to answer , and therefore varied my answers by reason of my not understanding where that ordinance of infants visible church-membership unrepealed mr. b. speakes of is , and in what sense mr. b. called them visible church-members and disciples under the goipel , which then i understood not , nor did he explaine so as that i could clearly understand him , nor so fully since by his book , but that by much diligence i am fain to pick it out by comparing one passage and expression with another . it is untrue that not knowing what to say i was resolved to say something , lest if i were silent the people should think i were worsted , or that i requested him to name my absurdities : or that by private confessions or by my own confession i was conscious of absurdities i was driven to . sect . xviii . the grosse untruths mr. b. chargeth me with , are not such . page 209. mr. b. chargeth me with six grosse untruths , though my words were not assertions , but intimations : neverthelesse i conceive not any untruth in them . for , 1. however the motion was not sudden , nor the yielding to it sudden , yet the assault was sudden , without any rules for orderly mannaging the dispute , or notaries on both sides to take it , &c. which i imprudently ommitted , not expecting such a solemne meeting as i found , and because of the opinion i had of mr. b. as more candid in taking my answers , and explaining himself , and yielding to other things which might sift the truth , then i found him . 2. it is not true , i forced mr. b. to the dispute . the words of my letter dated december 27. 1649. foure dayes before the dispute were these . sir , my message was this , sith i intend on the next lords day to prosecute what i have begun in examining the hypotheses , upon which the argument from circumcision for infant-baptisme ( which is the paedobaptists achilles ) is built , i was willing to invite you to be a hearer , and if you judged it meet to oppose what you should think good in a logick way without rhetorick : yet if you choose to come over either munday or tuesday , i shall be ready to justifie my doctrine openly , or privately by word or writing as it shall be judged convenient . mr. b. choosing tuesday jan. 1. a seat was provided for him with some kind of state , ministers and schollers ( such as they were ) sent for over the countrey , placed on each side mr. b. which with mr. bs. carriage in the beginning to propound that question ( which i had not then meddled with in my sermons or printed books ) about the manner of baptizing , and in that manner as served for no other purpose but to create prejudice , besides his fallacious disputing in the beginning , did cause apprehensions in me of the designe of bearing down me and the truth by indirect wayes , which before i dreamed not of : which if mr. b. were not privy to yet was he instrumental to promote , which i confesse did not a little perplex me and streightned my thoughts and expressions . 3. that mr. b. did conceale his arguments me thinks he should not deny , who denies not that he would not give me animadversions on my written notes , nor let me have his arguments in writing . to the rest of his questions answer enough is already given . 4. it is no untruth that i had scarce time afforded me to repeale his arguments : yea at first it was expressely denied me till mr. good informed mr. b. that it was the rule of schools the respondent should repeat the arguments . and it was once confessed ingenuously that mr. bs. syllogismes were so long as that they could not be easily repeated : which was very true of some of them , contrary to the use of schools being hypothetical syllogismes to prove an hypothetical proposition . it is true that mr. b. would open his termes , viz. the chief terme [ visible church-member ] when i asked him by what note he meant infants were discernable as visible church-members , he did not tell me his note to my best remembrance , and when i did distinguish of visible by profession , or some other way , because i did not express the other member of the distinction ( though i could not do it till he explained what other way he conceived as being a visible church-member besides profession ) he derided me . 6. it is true also that he checked me with satyrical quips , as that he could not help my memory , when i did not repeate rightly his long syllogisme , hat he came not to be catechized , when i asked him of his meaning about the terme [ visible ] . his speech of my defying the armies of israel , and calling , give me a man to dispute , &c. for my uncircumcised opinion is conservant with mr. m. and mr. ley their unjust and false charges of me to which i answered in my apology sect . 7. and mr. bs insulting speech thereupon is not without shew of vain glory . page 211. he blames me for desiring his arguments in writing , though not denying the validity of any one of his reasons against writing , many mens writings being yet unaswered by me , my answer to mr. ms. defence being weak , that i have done him great injury in forcing him to write . answ. the desire i and others had to see his arguments in writing , was because we could not otherwise well judge of them , which he might easily have done being those as he saith he preached at coventrey , and had written in his book at the dispute , and therefore might have been easily communicated to us . his reasons against writing i took to be excuses of his unwillingnesse to gratifie us in our request , and that they were meer excuses his printing proveth , to which he was never ferced by me , as he falsely pretends in his title page , and if he be injured it is by himself , whose own minde , or some others designe using him as their instrument , carried him to it ; and though i am glad to see his arguments in writing , yet i take it for the greatest injury that ever i received from man , that he hath so unworthily abused me and the truth , ( which i pray god forgive him ) expecting also if he live both righting me and the truth . of answering mr. cobbet i have said enough already , mr. church , and mr. rutherfords are in effect the same with mr. ms. and others : by overthrowing in my sermons the hypotheses of the covenant , seal , baptismes succession to circumcision they were answered . mr. drew's main argument page 23. though his book by the author of the lawfulnesse of obeying the present govenrment be judged to be written with sharp reasons and mild language , yet either there are foure termes in it , or else it concludes we are to circumcise . the dispute of mr. baily had been shewed to be very fallacious , if my letter to the press had found one willing to print it . i desired to have mr. bs. arguments in writing besides these , because he was better known to those of bewdley . i compare not my self with men excellent in writing , nor do i think i used the terme [ silly people ] though mr. bs. notary so wrote it , page 212. how unseemly mr. bs. language was i have said afore . i conceived it necessary mr. b. should explain his termes to satisfie the people , who could not judge of his proof without knowing his meaning , which might have been done , and yet strict disputing observed : which mr. b. denied , though this were or should have been the end of the dispute , and the occasion of it led him to it . if [ for peace ] and [ for fear of scandal ] be equipollent ( as i take them to be in these speeches ) then [ truth must not be lost for fear of scandal ] and [ no truth is to be concealed so as to be lost for peace ] differ not as much as truth from a most destructive falsehood , as mr. b. saith page 215. austin i think hath the words i cited in that sermon , my book of scandals page 273. and in my apology page 5. though perhaps i am mistaken , and the speech be gregories , whose words in his seventh homily on ezech. are thus cited by aqu. 2. 2. q. 43. art . 7. si de veritate scandalum sumitur ut tilius nasci permittur scandalnm quam veritas relinquatur . my traducing mr. b. in my pulpit , mentioned page 217. was nothing but citing his words , which was not frequent , nor is it , if rightly done , any injury when the book is published . what is of me and not of god i pray with him may perish : of schism or zeal for it i am not conscious : that truth i avouch will stand when mr. bs. rotten pillars fall to the ground . to many questions and charges in sundry pages 213. &c. an answer may be gathered from what is said before . sect . xix . the six imagined errors charged on me by mr. b. are cleered from his censure . mr. b. addes a confutation of six of my pretended errors . the first was onely a speech of mine in conference on occasion of mr. bs. words in a sermon which were taken to be a fling at me , and my meaning was this , that the truth i maintained and such like being about a thing of frequent practise , so that by reason of ignorance sin will be committed , were not to be concealed when if it be it is like to be lost for the peace of the church , that is to prevent differences in opinion and the breaches in communion that by reason thereof do by accident from the corruption of men fall out . mr. b. opposeth it , as if i meant a man must not suspend any truth of the scripture , no not though a total breach bringing bloodshed , ruine , &c. follow ; yea by his last argument he would insinuate , as if it would follow on my tenet , that every one that doth but think it is a truth that christ is not god , that there is no god , &c. that he will think himself bound to reveale it to the world , though it turne all to confusion , and after his satyrical veine saith , he that had rather see the church in this case then his doctrine of anabaptistry should be concealed , is good for nothing but to make an anabaptist of that i know . to which i answer , my meaning in that speech of mine was this , that no truth of god that a person is certain is such , and can demonstrate so to be , which concernes the faith or practise of christians , through concealing of which they shall erre and sin , is to be concealed when a person may perceive by circumstances , that if he conceale it at such a time the contrary will be established , and so truth be lost in the eye of reason , though much trouble follow thereon . and this i resolved heretofore in my book of scandals chap. 4. sect . 20. not that i know of excepted against by any ground on pauls words , gal. 2. 5. avouched by many divines , and without which the waldenses , hussites , protestants will be condemned for opposing the monkish profession , halfe communion , &c. though warres followed thereon . and our present and former non-conformists will be deeply guilty of sin in opposing the prelacy , ceremonies , canons , &c , which hath been one cause of the great troubles of the land , which have proved greater then any raised by the anabaptists . and so far as many prudent men can discerne , many of the presbyterian ministers of the land , do as little regard the peace of this land at this time , through discontent that they want the establishment of discipline after their mind , as any anabaptist heretofore did . and i presume they that sit at the sterne do find the so called anabaptists as faithful to the publique cause as their opposites . as for the two next errors about others then ministers baptizing and administring the lords supper , mr. b. delivers as much himself as the errors pretended affirm in these words page 221. in a case of necessity ( as if people were in the indies ) where no ministers can be had , if any fay that it is better a private man baptize and adminster the lords supper then wholly omit them , i will not deny it ; and he gives two reasons . but faith he , mr. t. speaks it in reference to our ordinary case in england . concerning which i answer , that for baptizing it is true i speak in reference to the case in england ; all or most of the ministers ordained being against baptizing of persons of years sprinkled in infancy , and there lying upon them that see infant-baptisme a corruption a necessity to be baptized upon profession of faith , there is a necessity that they be baptized by persons not ordained by laying on of hands of the presbytery , though i do conceive laying on of hands an ordinance in force from 1 tim. 5. 23. and 4. 14. act. 13. 3. heb. 6. 2. nor do i like the argument from numb . 8. 10. to prove that non-preaching elders may lay on hands conceiving no mosaical ordinance concerning any positive ceremonial rite belonging to the jewish service is a rule to us now , and therefore do wish there were either by authority or consent of churches some way of restoring it ; till which i see a necessity that persons not ordained yet preachers of the gospel do baptize . but for administring the lords supper though i acknowledge it most fit in many respects it should be received some minister ordering it , not so much for the consecrating of the elements ( as they call it ) by vertue of office , as for the comely and edifying dispensing of it by prayer and exhortation , the ordinance being holy , and to be performed with much reverence , to which none are so fit as a minister that is set apart for the word and prayer : yet whereas it is claimed as a part of the ministers office to be minister of the sacraments , or ( as they call them ) seales , and it is aggravated as if it were the sin of uzzah or uzziah for any else to do it , and too much i think is ascribed not onely by papists , but also by others to the power of order , and many require it as a ministers duty to give them the sacrament , and if mr. bs. doctrine be good in his treatise of the saints rest page 651. their being baptized persons or members of the universal church , is sufficient evidence of their interest to the supper , till they by heresie or scandal blot that evidence , ministers cannot deny it them without instustice , and hereupon many perplexities are in ministers about giving the lords supper , and perplexities in receivers from whom they receive it , it being taught that they do justifie their ministery , and own them as their ministers , who receive the lords supper from them ; and it is taught that ministers have a power to deny some the seals , and this is made a chief part of their government , i have i confesse said and i think it still true , that a company of believers though they have no minister ordained in case of want of an ordained minister may some one or more in holy and seemely manner by giving thanks , praying , and declaring the end and use of that rite , and guiding the action , remember the lords death in breaking bread , and this may be truly a sacrament as it is called , and acceptable to god if performed with a holy heart . and my chief ground is , because whereas it is made one of the chief disorders in eating the lords supper at corinth , 1 cor. 11. 20 , 21. that in eating every one took his own supper before other , this could not have happened if they had been wont to receive it from a minister that distributed to all ; and when the apostle to rectifie the abuse sets down what he received of the lord , ver . 23. he speaks not a word of a ministers duty to regulate them , or of christs appointing it as a part of his office to distribute it , nor gives any direction to that end : but only ver . 33. that they tarry one for another , and not eat till they came together , whereas if it did then belong to the minister to distribute , the direction should have been given to him not to distribute till they came together . if it be said ( as saravia against beza ) that there were then presbyters at corinth , though i conceive it not likely , but the contrary rather manifest from 1 cor. 1. 7. & 6. 4. & 12. 28. & 14. 29. yet it serves the more to confirme my opinion , that then it was not counted the ministers office to deliver the lords supper , and that it might be without a minister ordained , sith they did receive it then , 1 cor. 10. 16. yet i acknowledge that it is very antient that the minister called the president did order the lords supper , as i gather from justin martyrs apolog. 2. ad antoninum where he sets down the order of the christian service in his time . and i am against the altering it because of the antiquity of the use , and the confusion likely to follow on the alteration . but being urged by mr. b. and others in the manner abovesaid , it is necessary that the point be examined . mr. b. argues thus , 1. he that administreth the lords supper ( in breaking the bread , delivering it to all , bidding them take , eate , &c. ) must represent the lord jesus , who did all this at the institution . but onely ministers and no private men are persons who should represent the lord jesus in church-administrations . therefore onely ministers and no private men may administer the lords supper . to which i answer , 1. [ in church-administrations ] in the minor is added which was not in the major , and so there are four termes , and the argument faulty . 2. but waving that exception , because it may be quickly rectified , i deny the minor understanding as mr. b. doth by a minister a presbytery ordained by laying on of hands . for to speak of the ruling elders church-administrations , or the preaching of persons not in office ( of which anon ) it is certain that deacons have church-administration , who are not presbyters ; yea it is manifest out of antiquity , that the deacons did deliver the elements in the lords supper , and rogers on article 23. of the church of england , prop. 3. saith , at geneva the elder ( a lay-man ) ministreth the cup ordinarily at the communion , and therefore ministers did and might represent christ at least in that part of church-administration . but mr. b. goes about to prove the minor thus . ministers onely are called his embassadors , stewards of his mysteries , and beseech in his stead , &c. answer , 1. i think that those mentioned act. 8. 4 , 5. of whom philip was then onely a deacon , as many of the antients hold , not onely apollos but also aquila and priscilla acts 18. 26. frumentius that converted the indians , and the captive maid that brought the iberians to the faith , were embassadours of christ , and stewards of his mysteries , and might beseech in his stead . 2. but were it granted that ministers only are called christs embassadours , &c. how is it proved that they onely should represent christs person in breaking the bread , delivering it to all , bidding them take , eate , &c. doth the embassage of christ , dispensing of his mysteries , beseeching in his stead , &c. consist in breaking bread , delivering it , bidding take , eate , & c ? if it do , then a non-preaching minister who doth these things may yet be an embassadour of christ , and steward of his mysteries , then the breaking bread , &c. is a converting ordinance , as mr. pryn held , which mr. gillespy and mr. rutherford deny . for my part i think to be an embassadour of christ , and to beseech in his stead , 2 cor. 5. 20. to be a steward of the mysteries of god , 1 cor. 4. 1. are all one as to preach the gospel , and that the assembly did misallege the text 1 cor. 4. 1. as they have done the other , to prove that neither sacrament may be dispensed by any but a minister of the word lawfully ordained , confession of faith chap. 27. sect . 4. for mysteries of god never signifie sacraments in scripture , but the gospel , ephes. 6. 19. rom. 16. 25. chamier panstrat . cath. tom . 4. l. 1. c. 4. sect . 9. in scripturis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usurpari pro ipso rei sacrae signo profectò imposturaest . but mr. b. tells me . it is a silly answer of mr. t. that sacraments are not called mysteries of god. for the word preached neither is not the mystery it self , but a revealing and exhibiting that mystery , and so are the sacraments . the one revealeth them to the eare , and the other to the eye . answ. sure if the answer be silly , the refutation is no better . for if the word preached be not the mystery it self , then neither is the sacrament , much lesse the breaking the bread and delivering it , and so to be steward of the mysteries of god is not to be breaker and deliverer of the bread and wine in the lords supper . but however mr. b. grants that though the word preached be not the mystery it self , yet it is the revealing and exhibiting of the mystery , and that the sense undoubted of 1 cor. 4. 1. stewards of the mysteries of god , is revealers of the mystery of god by preaching the word . but then saith mr. b. the sacrament revealeth the mystery of god to the eye . i reply , mr. b. saith so , but not one text of scripture saith so : nor is it true . the mystery containes not onely the thing done by christ , but the end , use , reason of it : but this is perceivable onely by the understanding , and the sacrament abstractively from the word declares it not , no not so much as a picture : and therefore the sacramental actions of themselves are not revelations of the mystery of christ , nor ever so called in scripture : and therefore i conclude , that the text 1 cor. 4. 1. doth not prove that it is the peculiar office of an ordained presbyter to minister the lords supper by breaking bread , delivering it to all , bidding take , eat , &c. and though the title of minister of the gospel be used in the new testament , yet the title of minister of the sacraments is a made title . 2. saith mr. b. if there be no command or example in scripture of any but ministers administring the lords supper , then no other may do it ; but there is no command or example in scripture of any other doing it ; they that say there is , let them shew it . answ. i find this command , 1 cor. 11. 28. let a man examine himself , and so let him eat of that bread and drink of that cup , and this example 1 cor. 10. 16 , 17. the cup of blessing which we blesse , is it not the communion of the blood of christ ? the bread which we break , is it not the communion of the body of christ ? for we being many are one body and one bread : for we are all partakers of that one bread . but for command or example that an ordained presbyter onely should administer the lords supper by breaking bread , &c. let them that say there is , shew it . mr. b. goes on . but by this time you may see whither mr. t. would reduce the ministerial office , 1. others may baptize . 2. and administer the lords supper . 3. and then preaching is all or almost all that is left ( for he gives them far lesse in government than i do . ) and how well he defended the ministerial privilege of publique preaching in his disputes with captain bray is too well known . and what need the people allow so much of their meanes then to maintain ministers ? is not this next to the utter extirpation of them acoording to the doctrine of their learned martin-marpriest . answ. pastors and teachers or presbyters to teach and govern the church of god i am assured are a divine institution , and a very merciful gift of christ , ephe. 4. 11 , 12 , 13. 1 cor. 12. 28. acts 14. 23. 1 tim. 3. 1. tit. 2. 5. to whom people should yield obedience , heb. 13. 17. and yield maintenance liberally , 1 cor. 9. 14. gal. 6. 6. 1 tim. 5. 17 , 18. if any go about to extirpate them let him be accursed as an enemy to christ and his church . the railing bookes of martin-marpriest , and such like on the one side ; and the slanderous books of mr. edwards , mr. baillee , &c. on the other side i abhorre . yet i fear more danger to the ministry by the pragmaticalnesse of the ministers , especially their meddling with state matters , then either by martin-marpriests libels , or my assertions . would ministers keep to their studies and the work of christ in preaching in season and out of season , it would better establish their maintenance and ministry , then the asserting such a juridical government and power of dispensing the seales ( as they are called ) as they do . i ascribe as much to the ministry as the scripture gives them . though the office of preaching whether publique or private be proper to the minister so as to be his constant imployment , and he ought not to be hindred in it , sith he is to be accountable to god for it : yet publique or private preaching i do not annex to ordained presbyters as a peculiar priviledge to them , so as none else may be said to be sent or called of god to preach in scripture sense but they . notwithstanding what mr. thomas hall in his pulpit guarded , or my quodam scholar and worthy friend mr. giles workman , in his better temper'd book intitled private men no pulpit men , have said , i still conceive that not onely for trial of expectants , but also upon other occasions persons not ordained may be permitted , yea desired to preach in the pulpits . i find these words in bilsons difference between christian subjection and antichristian rebellion , part . 4. strangers also if they were in place were suffered both to teach and blesse in the church , as well as others that were tied to their cures , by reason that many were sent by the apostles and by the holy ghost to visite the churches and comfort the christians as they travailed , and such were according to their knowledge and gift not onely permitted , but also desired to exhort the people , and to give thanks to god in other mens charges , grot. annot . in mat. 4. 23. mansit is mos aliquandiu in ecclesia christiana ut concessu episcoporum scriptur as interpretarentur non presbyteri tantum aut diaconi , sed & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vide eusebium qui origenis aliorumque exemplo probat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spectant quae leguntur 1 cor. 24. 19. neverthelesse i am against the courses of many souldiers and others , who against the denial of able teachers to whom the teaching of the people is committed , love to get into the pulpits of the ablest men to vent their peculiar conceits , and oft-times their pernicious errors , not reguarding to preach to the ignorant the clear truths of faith and a holy life in places where they have no preacher , but to new converts to pervert them , and withdraw them from their able teachers , and to disquiet them and their congregations by frivolous exceptions . and for this reason i was unwilling captain bray should preach at bewdley when i was there , and when he would preach and bent himself to assert a liberty to all that had gods sanctifying spirit , and could expresse their minds , to take upon them to teach publiquely what 's the meaning of the scripture , and what doctrines are true and what false , without any skill in arts , yea though he taught error , i did oppose him . which if it were not so skilfully and happily done as mr. b. better acquainted with such mens way might have done , yet me thinks my good will might have been accepted . but i see very little i do is well taken , and therefore see it necessary to wait patiently on god till my words and actions though intended for the furthering of reformation and good of the ministry , in my examen part . 2. sect . 7 in my apology and elsewhere , be better resented and considered . the fourth and fifth error mr. b. chargeth me with as dangerous , and the root of my error about baptism , will more fitly come into the body of the dispute , in which i doubt not but i shall shew that both himself and mr. blake ( however he esteem his writings ) do recede from the scripture and other approved authors in their making the new covenant common to elect and reprobates , in making reprobates interest in the covenant a fruit of christs death , denying the absolute promise to be most fitly called the covenant of grace , hold that a person may not be baptized that is not known to belong to the covenant of grace , that god actually seals the covenant of grace to reprobates , with sundry other mistakes about sacraments in general , as if their essence were in being seals of the covenant of grace , and deriving thence a right to baptism for believers infants , though the covenant be conditional and common to all . the fith error of mine he confutes is about the magistrates not being an officer of christ as mediator . and he excepts against me for saying in pulpit at bewdley it was of dangerous consequence which he held , though he named not me at any time , and he wrote to me , and i would not dispute it with him . to which i answer , it is true , preaching on mat. 28. 18. the argument leading me to it , i did oppose that doctrine , that the magistrate is an officer of christ the mediator , and because mr. bs. book was in some of my auditors hands , did reade the passage in his aphorismes page 273. and said it was of dangerous consequence . and indeed i think it so still . for i think it will follow , that except a magistrate can shew his commission from christ , that he is an usurper , and then none is bound to him but to suppresse him , then no infidel is a lawfull magistrate who denies christ , and it will be questionable whether this will not extend to a non-churchmember or an excommunicate person , then a magistrates doing of right to an infidel against a believer , or to one believer against another , as putting him to death , is an act for christ as mediator , and if because all power is given to him in heaven and in earth therefore magistracy , so as that all power must be derived from christ as mediator , then a fathers power over his child , but sure that is in a father by nature , nor do i think it any part of the curse ; then ruling presbyters should do the acts of civil magistrates as having plain title to rule under christ. nor do i think mr. b. hath answered these arguments or the rest , but that however he proves magistracy to be from christs appointment , and to be subordinate to his laws , and accountable to him , and ought to act for him , yet not that the commission of every lawful magistrate is from him as mediator . i think it will follow if mr. bs. position be true , that supposing christ had not been mediator , there had been no lawfull magistrate , and that dominium fundatur in gratia , which was heretofore denied . and sith christ is heir of all things , and believers onely are christs , and all theirs , 1 cor. 3. 22 , 23. it would be considered whether by parity of reason the saints might not intitle themselves to all power , and all mens estates , which was charged on anabaptists at munster . but i find i digresse , and therefore stop till more liberty draw me to a fuller handling of it . sect . xx. many learned men ( with the oxford convocation ) of former and later times take infant-baptisme onely for an unwritten tradition . mr. b. proceeds to answer my antidote , termes it a corrective for a circumforaneous antidote : but the antidote will appear to be good if taken , notwithstanding his disgraceful term of corrective without vertue . page 299. he prints two passages of dr. whitakers for the late oxford convocation to reade , and referres to the like in davenant . but whatever doctor whitaker thought , yet that the antients did take baptism of infants to have been an apostolical tradition unwritten seemes to me , from that which is said in my examen part . i. sect . 5. not avoided by mr. ms defence . in the council of basil in the oration of the cardinal of ragusi it is asserted , item nusquam legitur in canone scripturae s. quod parvulus recenter baptizatus , qui nec corde credit ad justitiam , nec ore confitetur ad falutem , inter fideles & crudentes computetur . et nihilominus ecclesia it a determinavit et statuit , &c. and , in principip hujus sacramenti baptizabantur solum illi qui per se sciebant fidem interroganti respondere . to which purpose walafridus strabo many hundred years before , and vives about that time , whose words are alleged in my exercitation , the title page and sect 17. erasmus resp . archiep. hispal . ad artic . object . 61. sunt et alia innumera quae prisci non ausi sunt definire , sed suspensae pronunciatione venerabantur , quod genus est an parvuliessent baptizandi . and commonly the learnedst papists do instance in infant-baptism as an unwritten tradition in force ; and whereas it is objected that bellarm. and others do bring scripture for it , becan . manual . lib. 1. c. 2. sect . 24. answers , aliqua possunt probariex scriptura quando constat de vero & legitimo scripture sensu . so he saith it is concerning infan-baptism , which is proved from john 3. 5. but that the sense whereby to prove it is onely manifest by tradition . which is confirmed in the canon law and schoolmen , an infants-baptism was not reckoned perfect , till the bishop laid on hands , which act was called confirmation , to wit , of the imperfect baptism in infancy . molinaeus in his vates l. 2. c. 7. cites the canon dist . 5. de . consecratione , as determining that without the sacrament of confirmation no man is a full christian. can. omnes , et can. ut jejuni . thomas 3. parte summae , q. 72. art . 9. dicit hoc sacramentum esse perfection●m baptismi : innuens baptismum esse imperfectum nisi accesserit confirmatio . lumb . l. 4. sent . dist . 7. a. omnes fideles per manus impositionem episcoporum post baptismum accipere debent in confirmatione spiritum sanctum ut pleni christiani inveniantur . bellarm. tom . 3. de sacr . confirm . c. 12. confirmatio est complementum & perfectio baptismi . lib. 2. de effec . sacram. c. 8. est confirmatio quaedam perfectio & consummatio baptismi . jewel defence of the apolog. page 218. allegeth it as caistans tenet , that an infant , for that he wanteth instruction in faith , therefore hath not perfect baptism . consonant hereto is the conceit of the common people , that they have not their full christen dome all they be bishopped . but that it may appear even learned protestants speak near the same , i will cite some of their speeches ; among which i will forbear to recite the speeches of the lord brook and mr. daniel rogers alleged by me in my exercit. sect . 18. and cleered in my apology from mr. rogers . his latter glosse , nor the opinion of mr. bedford , who judged with the romanists , that the scripture gives us proof onely of the reasonableness of infant-baptisme , as i gather by mr. bs. i answer to him page 305. dr. field of the church , fourth book chap. 20. the fourth kind of inadition is the continued practise of such things as are neither contained in the scripture expressely , nor the examples of such practise expressely there delivered , though the grounds , reasons , and causes of the necessity of such practise be there contained , and the benefit or good that followeth it . of this sort is the baptism of infants , which is therefore named a tradition , because it is not expressely delivered in scripture that the apostles did baptize infants , nor any expresse precept there found that they should so do . yet is not this so received by bare and naked tradition , but that we find the scripture to deliver unto us the grounds of it . doctor , prideaux fasci . controv. theol. loc . 4. sect . 3. q. 2. paedobaptism rests on no other divine right then episcopacy . doctor jeremy taylor in his liberty of prophesying sect . 18. num . 34. after he had ventilated the point on both sides saies , there is much more truth then evidence on our sides , meaning paedobaptists . to all which i will adde the words of theophilus philakyriaco loucardiensis , that is mr. young , as i am informed , an eminent man in the late assembly , and mr. marshals friend that holp him in the first part of his defence , in his dies dominica lib. 1. c. 10. page 54. where he confesseth ingenuously thus . anabaptistas paedobaptismo oblainantes apertis testimoniis ferire non possumus , vesaniam his teles comprimimus , 1. ex parallelo praecepto de circumci sione . 2. ex praxi apostalica : quae quum aliquanda fit obscurior , consuetudinem totius ecclesiae à primaevis & historicis temporibus adjicimus : juae ; licet praefractos anaboptistas non movebunt ; apud prudentes , morigeros , & aejuos renum aestimatores valebunt . so that according to him , the main weight lies on the custome of the church , which is falsely imagined to have been from the apostles , as in some measure is proved in my examen part of the first , not yet shaken by mr. ms. friend with all his insight antiquity . from which i inferre , that the antients and learned afore zuinglius did account infant-baptism to have been an unwritten tradition , having reason from scripture , not evident of it self , but to be received for the determination of the church , and that because it was not fully perfect , therefore confirmation was added , which was retained in the english liturgy as necessarily previous to the lords supper ; nor do many of the best learned protestants speak much otherwise out of the heat of dispute against anabaptists . they are farre from mr. bs. audaciousnesse to assert it as having plain scripture proof for it . the very hesitant resolution of the most learned and considerate is enough to represse his vain attempt , and to awaken those that depend on his proofes , and rest on their infant-sprinkling , and neglect the practise of being baptized after profession of faith , being so expressely enjoyned in scripture as a prime important duty for their salvation . sect . xxi . many things are cleered about my conformity , anabaptists necessity to be baptized , the manner of dipping used by them , their standing to their confession of faith , &c. page 241. he saith , i begin with a complaint of my sufferings , whereas my words were a gratulation for the change of my condition , and for my sad complaints mr b. makes them more then they were , and misrepresents me in the time and reason of them . i let passe his jerkes about my health , and my grievance of removing from bewdley , his way to heaven and mine . mr. b. page 242 would vindicate his passages i cite in the epistle to the people of bewdley : but he passeth over that which goeth before in my epistle , and makes no answer to any of these three things , 1. that he assignes no sufficient note whereby to discerne the visible church-membership of infanrs of which he speaks . 2. that there is no connexion between his visible church-membership of infants and the initial seal , without institution of the rite to be so used . 3. that in the positive rites of the new testament , there 's no reason to be a rule to us , but the appointers will in some precept or practise . and to shew the precept to be against him his own words are alleged and that rightly , however he interpret or interlace them . his interpretation agrees not with his own passage appendix page 56. which saith , neither are the seals usefull till the accepting and entring of the covenant , where he placeth accepting before entering the covenant , and in both his passages speakes of accepting and entering with consent , which infants cannot do , page 243. he saith , i seem to speak as if i had some of my old episcopal ceremonious spirit , though he hoped and believed verily that i did not turn meerly to the times , though with the times . to which i answer . mr. b. was a stranger to me till a little afore these times , and therefore is not fit to charge me with an episcopal ceremonious spirit . were it worth while to trouble the world with it , i could shew how i examined , as well as at those years , i could the points in difference about which i was to subscribe and conforme , and however i was carried away with the stream , yet my subscription was according to doctor burges his explication , and my conformity upon mr. spruits grounds , i was no promoter of either , and in the worst time i think none can say but i stuck fast to the main , the propagating the gospel and conjunction with the godly . and my opposing the bishops began with the soonest afore this parliament began , as soon as ever i deprehended the bishops to be wholly for their own rule , and adversaries to the preaching of the gospel . and for my non-conformity , reasons were given with some of the first in a sermon at a visitation at lemster , november 24. 1641 since printed . and what i said the ceremonies were more excusable then paedobaptism is true , 1. they were not at first urged otherwise then as indifferent things , paedobaptism is urged as of divine appointment , and yet the chief principle of non-conformists doth more strongly plead against it then the ceremonies . 2. paedobaptism not withstanding the palliating salves of mr. m. mr. b. i find farre more pernicious then the ceremonies ; it being , 1. the great occasion of the soul-destroying presumption whereby a great part of men perish , and the genuine hinderance of the reformation of the lords supper and church-communion . 2. it quite perverts the end and use of baptism , which the ceremonies did onely in some sort disorder . i justifie not the ceremonies , and therefore i need not answer the men he names , but their writings yield strong arguments for me against paedobaptism , and better for me then for themselves . mr. bs. questions page . 243. are upon a mistake , as if i counted all pedobaptists meer formal teachers : whereas what i speak was in tendernesse to bewdley , lest they out of averseness to my doctrine should rest in a meer formal teacher , which i had reason to fear was the aime of some , whom perhaps mr. b. may find ( though i wish he may not ) he hath mistaken for godly men . who perhaps might tell him what was not true , that the power of godliness is much diminished since my comming to them , and their profitable converse turned into heart-burnings , jealousies and fruitlesse contendings . his argument pag. 244. is vain : for were it supposed that infants of believers were church-members ( which his whole book proves not ) and it were true that baptizers cannot otherwise have knowledge when those that are piously educated begin to be church-members , yet the practise of baptizing the children of christians ordinarily at years of discretion overturnes not the true end of baptism . for whether the true ( to which he addes principal in a parenthesis , as if true and principal were all one ) end of baptism be to be christs sign for solemn admission of church-members or disciples , or to be an engaging seal as elsewhere ; yet both these ends are preserved if they be baptized many years after their being disciples . it is untrue , that it is my usual artifice to work on the affections , of people when i mistrust my strength to work on mens understandings ; it may be more truly said of himself , who usually fills up the vacuity of proofs with childish exclamations , admirations , &c. what i said and preached from acts 3. 23. is right , people do indanger their being cut off from gods people , who disobey christ , in not being baptized when their duty is told them , as the pharisees and lawyers rejected or made void the counsel of god against themselves , being not baptized of john luke 7. 30. i preach against popish necessity of baptism , and yet hold a necessity of precept for believers to be baptized , yea and an ordinary necessity of means according to christs doctrine , marke 16. 16. i threaten no man for not yielding to my opinion , but not yielding to a plain command of christ , mat. 28. 19. and his apostle , act. 2. 38. &c. acknowledged by all my antagonists ( except socinianized ) from which mr. bs. observations concerning the backsliding of some cannot acquit him . were my words of any weight with him , i should advise him , more seriously to consider whether this his writing be not a perverting the right wayes of the lord. page 245. that mr. b. did not at least mainly direct the passage of his epistle against me , he will hardly believe that takes notice of the passage , the time when , the texts produced , the accusation it self , the naming me , yea or his own words so often in his book , as page 167. that he used the speeches to preserve his friends from the danger of my error , that being a dying man he might have no opportunity after to warne his people , that a fire being at bewdley he had reason to provide for kederminster . and what though it were intended against all that take my course , yet it might be directed mainly against me , whom he singled out for commendation , but yet in such a manner , as i may say with king james in his answer to cardinal perons oration , i defie the prayses that ascribe ability and moderation to me , and charge me not only with grosse absurdities , but also with little tender conscientius fear of erring , playing the devils part , besides other imputations , which if not directed against me solely , yet he might have conceived would be taken as chargeable upon me with others . by officiating priest i meant not any other then meer reading ministers , by whom most were baptized , and it was not scornfully used by me , nor like the language of martix-marpriest ( which i abhorre ) but to in imate that in that respect , as well as the manner of sprinkling and defect of profession of faith , the anabaptists so called had reason not to content themselves with infant-baptism . it is true , our english prelatical divines do account baptism sufficiently administred that is so done , yea though it were by a popish priest or a midwife , and i think presbyterians and independents do agree with them : for they do not question their baptism , nor seek any other , though it 's likely many have been so baptized . yet i find spondanus in his auctar. chronol . ad annum 1604. reporting that in france , at vapincum in the daulphinate , a synod wherein famous chamier was president , determined according to a former synod at poictiers , that baptism administered by expectants of ordination was of no value , and to be iterated by ministers themselves . whether this relation be true or not , yet my end in my expression being to give reason why anabaptists content not themselves with their pretended infant-baptism , mr. b. doth ill to interpret my words as scornfull . i do now professe as i did not long since at coventrey to mr. william swayn ( who i perceived since upon his misconstruction hath also alleged this passage in the end of mr. stephens book intitled a precept for baptism of infants out of the new testament , ) that i do reverence many paedobaptists as godly ministers of the gospel farre beyond my self . yet still i say , that they most injuriously inveigh against anabaptists for being baptized at years of discretion , and thereby necessitate them to associate themselves , when the baptism of infants is confessed by the most considerate not to have cleer proof without help of tradition unwritten ; which yet learned men contradict , the sprinkling they have received is not baptism , nor appointed by christ , nor the person adminstring it to many infants a preacher of the gospel , and many learned men have made baptisme of infants imperfect without confirmation , and churches have thought it necessary to retain it , yea mr. b. would have something like it ( which but for the dipping in cold water is to the same purpose as rebaptizing ) page 119. 120. which to me discovers the imperfection and insufficiency of infant-baptism to its end ; and though mr. b. in answer to mr. bedford holding baptizing but once onely a tradition unwritten , undertakes to prove it fully from scripture page 305. ( whose performances i find very short of his undertakings ) yet theophilus philokyriaces in the book forenamed page 54. sayes , sacrum baptismum non repetendum semper statuit ecclesia : de quo tamen interdicto in sacris tabulis nihil occurrit , and therefore unless i will speak against my conscience , i must needs say that it is ignorance or wilfulness holds ministers and people in their stiffe asserting and practise of infant-baptism , and the violent opposition they make to their practise who are baptized or baptize believers upon so great reason . he tells me it is an untruth that he said [ dipping in cold water is murther and adultery ] about which i not contend , whether he used those very termes onely , but so farre as my memory retaines , and the notes i could get relate , those words were used by him without addition of [ the ordinary practise ] or [ naked . ] but my meaning in my denial of his speech , was to justifie dipping as used by those termed anabaptists , whose baptizing so farre as i have known it , hath been seemly with coverings fit to be quickly put off when they come out of the water , and with meet provision for the health of persons , not tying persons to cold water in the open aire or any other inconvenient thing to health and modesty , but onely requiring the person to be under water resemhling christs burial and resurrection according to rom. 6. 3 , 4. col. 2. 12. as the stream of the expositors do conceive the allusion . and therefore i cannot be of opinion that the ordinary practise of baptizing by dipping the whole body in cold or warme water openly or privatly is either a breacb of the sixth or seventh commandment , unless he condemne christ and his apostles as appointing and practising a rite contrary to gods commands , and be of an opinion , which is refuted by frequent experience of aged weak persons men and women baptized in cold stormy times in the open aire in cold running water without detriment to their health to mine one knowledge . neverthelesse were it that any person did conceive , that he ought to be baptized naked , as vossius thes. theol. and hist. disp . 1. de baptismo thesi 6. 7. 8. shewes in the first ages men women and infants were , yet he may find there how provision was made against immodesty and murder , & i wonder that either mr. b. or any other considerate man that knows how persons go into bathes frequently , should imagine so evil of a persons going into the water but once in course habit in a penitent form not without grave company , not staying a minute in the water , that it could not be performed without such danger as mr. b. would possesse people with , in the second part of his book chap. 12. 13. his satyrical i had almost said scurrilous quips i let passe . i did not charge mr. b. with endeavours to drive me or others out of the land , or destroy us , but i think the instigators to the ordinance against heresies , have had such minds . and whereas he saith page 247. i tell him of his danger and elsewhere that i threaten him , is a suggestion that i cannot yet ghesse whence it should arise . the citation out of his book sect . 3. of my antidote was to shew m. b. paraphrased mat. 28. 19 , to like purpose as i do . that the untruths he chargeth me with page 248. 252. were not such is shewed before . the matter of the fourth , fift , sixt , and seventh sections being argumentative , is to be referred to the first part of his book . page 257. mr. b. applies that to one term of calling some sects which i said of the rest of his discourse , especially the accusation of societies proving wicked , that it hath a manifest tincture of reviling . he chargeth my conscience as having a flaw for insinuating that he called all independents a sect , and that for denying the power of a synod to excommunicate , whereas he plainly limited his speech to that independency which gives the people to govern by vote , which is the same with separatism . to which i reply , i took it , and do still , that in the books of independents it is their received tenet , that excommunicating however it be not without officers , yet is in the people , from mat. 18. 17. but that whence they are named independents by mr. her'le and others , is from denying superiority of synods in governing , and appeales to them , and if a sect then from thence as their distinguishing tenet . however for the tenet of the peoples governing by vote , i know no reason why they should be called a sect rather then their opposites . the excommunication which the scripture speaks , of so farre as i discern , is no where made a part of government , or of the elders office any more then the peoples . in antiquity it 's apparant out of cyprian , &c. that the people had a great hand in elections , excommunications , absolutions . nor is a person a separatist for that tenet , but for dividing practises : other things in that section are answered before ; to that page 259. of my logick , i say he is mistaken in it . i know this water to be cold because i feel its coldnesse , this person to be a false teacher because i hear from him false doctrine . the subject is not the suppositum as a substance but as a substance with its adjunct . i prove not a wall to be a wall by its whitenesse seen , but a white wall , and this is not idem per idem . the apostle shews the evil lives of hereticks for better prevention of their practises , not to prove them hereticks [ a ravening wolfe ] signifies neither error of doctrine , nor visiousnesse of life , but the effect or end of the persons described , to wit , destroying souls , often also lives and estates . that the false prophets have sheepes clothing , that is , fair shews , though inwardly are ravening wolves , overthrows mr. bs. interpretation he pleades so much for , except he think they can have sheeps clothing , that is fair shewes of a good life , who are openly wicked , so as by the fruits of their wickedness they may be known , which me thinks comes near a contradiction . mr. b. often sayes , he takes me not to be an heretick nor a meer anabaptist except they divide the church . but he taking me for a divider of the church , for my error must of necessity take me for an heretick if he stand to the descriptions he there saith he likes , so that i cannot nor any anabaptist or independent long look to be out of his black roll of hereticks . page 260. mr. b. saith , i make his question an affirmation , and so doth he himself that tells us it speaks what a rarity it is according to his reading that any society of anabaptists hath not proved wicked . but i make it a peremptory determination , where as it is neither omnino dubitantis , nor yet determinantis , but provo cantis . nor did i say it was a most peremptory determination , but , no man will i think take his interrogation for any other then a most peremptory determination , which i think is true , the words carrying a plain shew of a peremptory determination , and being written to the people of kederminster were not likely to be a provocation of anabaptists to look over their own intelligence , but a resolute assurance , that there hath not been known a society of anabaptists since the world first knew them , that proved not wicked . and therefore i put no false sense on his words , as he falsely chargeth me , nor do i as he saith , call him dog , i onely say , like a right-english mastive he flies in the face , &c. not comparing him to a dog , but his bold act to the manner of english mastives boldness , whereby he is no more called dog , then christ is thief , when he saies , i come as a thief , revel . 3. 3. to that which he saith page 261. of my cheat , i have answered . to his question , did no body contradict infant-baptism for so many hundred years ? and yet is it an innovation . i answer yes : and i think mr. b. will say of keeping an easter , lent-fast , infant-communion , monkish profession , episcopacy , at least some of these are innovations not contradicted for so many hundred years . for his testimonies page 262 , 263 , 264. for the antiquity of infant-baptism , to the chiefest of them answer hath been made , that the eldest of them is not till the third age , that they onely urge it and practise it in case of evident danger of present death to save from perishing ; that the conceit of peculiar privilege to infants of believers is a late innovation : some of them are meerly impertinent without mr. bs. vain infernece , some heathenish rites of expiating infants are unseeming mr. b. to allege , they being from satan . my testimonies page 264. of bernard , petrus cluniacensis , eckbertus , are vindicated before , strabo doth not say that afore austins time , infant-baptism was not , but onely , in the first times , nor is it likely that he did mistake austins age 10 years . that the copies put 25. for 35. nor do i think he was mistaken in the reason of austins deferring his baptism , but that the reason he gives was one though not the sole reason of it , and the testimony of walafridus strabo though later then augustine , yet he giving himself to search out and to write of antient rites , is of more credit concerning the antiquity of infant-baptism then augustines , who as i shew apology . sect . 6. and elsewhere , did often inconsiderately call that an apostolical tradition , which was commonly observed in his dayes within the compass of his acquaintance . cyprians speech if it be rightly brought by mr. b. will prove all still-born infants to be lost , being not of the visible church catholick . that which mr. b. page 266. saith , fully satisfies him , part of it is false , the rest so frivolous , that i can impute his satisfaction to no other cause then his inconsiderateness . the very same or like plea will serve for communion of young children in which yet mr. b. is not satisfied . but to me it is very good satisfaction that baptizing of infants is but an innovation , neither agreeing with the institution of christ , nor the apostles practise , nor known till it began to be conceived necessary to give grace and to save from perishing , yet then disswaded and not practised but in case of iminent danger of death , nor maintained on any other ground till zuinglius his dayes . what the churches of anabaptists so called have done in london that mr. b. should so much lament , till i know what it is i take to be a calumny . that anabaptists have been in danger by the instigations of preachers and writers it is a marvel to me , that mr. b. should not understand , who can hardly be ignorant whence the ordinance against blasphemies and heresies came . that any of my antagonists are turned out of house and home is unknown to me , surely not for non-conformity to rebaptizing , most certain , that if any such thing hath been done it was never by my procurement , nor i think any of the churches of anabaptists . that which mr. b. page 267. saies , that the same men that subscribe the anabapiists confession have many of them written other kind of doctrine elsewhere . i doubt whether it be true , i find him onely naming paul hobson page 147. and citing some passages of his , of which that which is most liable to exception mr. b. himself gives us this excuse in his saints evelasting rest part . 2. chap. 1. sect . 2. page 169. not understanding that they affirm and deny the same thing in several expressions : so that however his expressions be dangerous , yet it is probable he held not the socinian opinion , which he contradicted in the subscription to the confession , but onely discovered his weakness . and yet mr. b. i think is not ignorant , that so holy & learned a man as m. pemble near the beginning of his vindicae gratiae hath a like conceit of gods never hating the elect , but being reconciled from eternity , taking reconciliation for an immanent act in god : which as i imagine mr. b. would excuse in mr. pemble , so might he with a like charity excuse the other in paul hobson . what he cites out of cyprian i wish mr. b. had englished it , and that both anabaptists and their opposites would learn it . page 268. he saith if my book of scandals were read , men may perhaps receive a preservative from my own hand from the danger of my opinion , to which i say , i wish my book of scandals were more read , nor do i fear that my doctrine will be the lesse embraced for reading it , if my interpretation of my own words justified even by mr. b. be received , as i shew before . page 269. he tells us the levellers were anabaptists , but i cannot yet learn of any of them he names except den that was so : though i deny not but there might be sundry of them such , likely of the free-willers disclaimed by the seven churches in london , and that they were but few in comparrison of the rest : by the newes-books i gather the levelling businesse was carried on by such as were in no gathered church , but lived above ordinances . as for mr. bs. dark criminations i can give no answer to them , unlesse i could plow with his heifer and find out his riddle : but my hope is those great instruments of god to break the enemies of those that are termed sectaries , though mr. bs. words seem to forebode and misdeem evil of them , will and do prove better then he discribes them , though i imagine they be not anabaptists . nor do i like mr. bs. obscure satyrical criminations , they having some shew of a malevolent mind . whatever mr. b. may conceive of the danger of the anabaptists way in other things , i am sure if they would keep themselves onely to this to be baptized upon profession of faith , they should be in a safe way , even in the way of christ. sect . xxii . the speech [ that no one countrey is gathered into christs visible church ] contains no malignancy to christ , but is a manifest truth . most of that which is in mr. bs. answer to the last section of my antidote hath either been replied to before or in some other part of my writings , or will fall into the main of the dispute , wherein i doubt not but i shall fully vindicate my argument against the visible church-membership of infants , from the different cause of the jewish and christian church , though the thing be so manifest , to wit , that the christian church was otherwise gathered then the jewish , that i see nothing but meer wrangling in the questions mr. b. propounds . and to his words page 279 , 280. sir , if you were my father , i would tell you that when you say , christ makes no one city , countrey , tribe , his disciples , you speak most malignantly , and wickedly against the kingdome and dignity of my lord jesus . i answer , i meet so often with mr. bs. high charges , upon palpable mistakes and weak proofs , that i fear his misguided zeal or natural distemper hath brought him to an habit of ill-speaking . my words were not as mr. b. sets them down , but thus [ no one countrey , or city , or tribe together , were gathered by the apostles or other preachers into the christian visible church , but so many of all as the lord vouchsafed to call by his word and spirit ] which hath neither wickedness nor malignancy against the kingdome and dignity of the lord jesus ; but a manifest truth expressely taught in the holy scripture as congruous to the glory of god and the lord jesus , 1 cor. 1. 26 , 27. 28 , 29. not many wise men , &c. ergo not the whole nation , revel . 5. 9. out of every nation , ergo not the whole nation , as he did the jewes in the wilderness . the relations in the gospel and acts of the apostles plainly prove it true , that by john baptist , christ , the 12. and 70. disciples was no entire nation , city , countrey or tribe gathered into the visible church-christian , but parts of them , and those fewer then the adversaries , who in every place were so numerous ( when the christians are counted at some few thousands ) as that even at jerusalem and elsewhere they prevailed to disperse christians by persecution . nor do mr. bs. questions prove , that into the christian visible church any one whole countrey , city or tribe , young or old , men and women , are gathered by the apostles and other preachers , as moses did gather together the jewish nation , exod. 19. deut. 29. but saith mr. b. 1. hath he noi commanded to disciple nations ? i answer , yes : to make disciples of all nations by preaching the gospel to every creature , as it is , marke 16. 15. but no where by civil authority to gather a whole city , countrey or tribe , and to draw them into a national or city covenant together , old and young , but to offer christ and to baptize so many as are willing to embrace him . 2. saith mr. b. hath not the father promised to give the heathen or nations for his inheritance , and the uttermost parts of the earth for his possession , psal. 2. and that nations shall serve him ? answ. he hath , and it is fulfilled , but not in mr. bs. sense , as if one whole nation , city , countrey or tribe were gathered together in the manner moses brought into covenant all the jewish nation , but as the apostle speaks by ministring the gospel , rom. 15. 16. the gentiles , that is believers among them , are an offering to god , glorifie god , ver . 9. praise him , trust in him , ver . 11 , 12. so as it was foretold in abraham all nations should be blessed , which is expounded gal. 3. 7 , 8 , 9. rom. 4. 17 , 18. believers of all other nations as well as jews . 3. and that the kingdoms of the world shall become the kingdomes of the lord and his christ ? ans. i reade those words rev. 11. 15. but i find the time of fulfilling to be when the seventh angel hath founded , which some say is not till the world to come . so mr. seager of the world to come , part . 1. sect . 8. and this is not improbable from ver . 18. and revel . 10. 6 , 7. the new annot , faith thus , antichrist is weakened , and christ hath begun to take the kingdome out of his hand , and shall have a visible church like an empire in all the known world , and that to the end , but that it is not yet ▪ 4. and do you not see it fulfilled before your eyes ? are not bewdley , kederminster , &c. and england ( till of late ) as fully christs disciple , and so church-members , as the jews were in covenant with god , and so church-members ? answ. if by [ it ] be meant the prophecies psal. 2. 8. and 72. 11. i see them fulfilled , though not in mr. bs. sense : but the prophecie revel . 11. 15. i see not yet fulfilled . i see at bewdley , kederminster , in england , people who generally are called christians , but i do not see that all , old and young , are disciples or church-members , or ought to be so accounted , or that they were ever brought into such a covenant as the jews , or-ought to be accounted . church-members by vertue of such a covenant . there is not a word in my writings to that effect . mr. b. chargeth me [ that i would not have princes and masters do what abraham and moses did , in bringing the people of israel into ' covenant with god ] but i say , that should they do so , yet the infants are not thereby to be accounted visible church-members in a christian church . the commission to gather the christian church was not given to the emperour , but apostles . the apostles , it is true , were sent to proselyte them that were no chuch-members , and yet . they were sent to proselyte , or in the phrase of scripture to disciple , the visible church-members of the jewish church as well as the gentiles . what i said , i still say , that the different church-call of the jewish and christian churches is enough to shew a different church-state , and consequently the argument is not good from the jewish infants visible church-membership to ours . if mr. bs. judgement be not so commandable , as to assent to what i say , it is so much the lesse commendable . the speech of mr. herle , and the jest out of matthiolus are misapplied . when he saith , why may we not write plainly against one anothers judgement by a loving consent ? he may know that it was my desire it should have been so , that it was not so , was from himself . he that believes he hath shewed love in this his writing , is very credulous . for the rest , if mr. b. will have the patience and indifferency of judgement which is meet , he may see an answer to his allegations about gods mercy to infants , and the repeal of their visible church-memship . if he remain in his opinion ( which i much fear , knowing him sowell as i do ) and i in mine , we must leave our writings to others to judge , & especially to that day which shall declare every mans work being revealed in fire . in the mean time ( sleighting his vain curse , which is page 217. ) my prayer for him as my self is , that we may do nothing against the truth , but for the truth . finis . cyprian , and the other collegues which in the council were present , to the number of 66. to brother fidus greeting . most dear brother , we have read thy letters , in which thou hast signified concerning one victor a presbyter , that therapius our collegue in a time not ripe , and with overmuch haste , hath granted him peace , before he had done full penance , and satisfied the lord god , against whom he had offended . which thing hath enough moved us , that he hath departed from the authority of our decree , that before the allowed and full time of fatisfaction , and without the asking and privity of the common sort , no infirmity urging , nor necessity compelling , peace should be granted to him . but upon counsel weighed long with us , it was enough to chide therapius our collegue in that he rashly did this ; and to have instructed him ; that for hereafter he do no such thing . yet we have not thought , that the peace however once granted by a priest of god should be taken away ; and for this cause we have permitted victor to use the communication granted to him . but for what belongeth to the cause of infants , whom thou hast said should not be baptized within the second or third day in which they were born ; and that the law of antient circumcision is to be considered , so as that thou shouldest not think him that is born should be baptized and hallowed within the 8. day ; it seemed farre otherwise to all in our council . for unto this which thou thoughtest should be done , none of us have agreed , but all have rather judged that the mercy and grace of god is to be denied to none that are born of mankind . for when the lord in his gospel saith , the son of man came not to destroy mens souls , but to save them , as much as in us lies if it may be , no soul is to be lost . for what is wanting to him , who is once formed in the wombe by the hand of god ? for to us and in our eyes they which are born do seem to receive growth according to the course of secular dayes : but what ever things are made by god are perfected by the majesty and work of god the maker . lastly , the faith of divine scripture declares to us , that there is one evenness of the divine gift to all , whether infanrs or elder in age . when helisaeus upon the infant son of the shunamite widow which lay dead so laid himself when he prayed to god , that head was applied to head , & face to face , & the members of helisaeus spread over were joyned to each of the members of the little one , and the feet to its feet ; which thing if it be thought on according to the quality of our birth and body , an infant cannot be equalled to a person grown and come to full stature , neither could he close and fit little members to greater : but their divine and spiritual evenness is expressed , that all men are even and equal when they are made by god , and our age may have difference in increase of bodies according to the world , not according to god : unless if the grace also which is given to the baptized be given lesse or more according to the age of receivers : where as the holy spirit is equally given to all , not by measure , but out of tendernesse and fatherly indulgence . for god as he accepts not a person , so neither doth he accept of age , sith he affordes himself alike to all with a ballanced equality for the obtaining of heavenly grace . and for what thou hast said the footstep of an infant made in the first dayes of his birth is not clean , because every one of us as yet is afraid to kiss him , neither do we think this to be a hindrance to the giving of heavenly grace : for it is written , all things are clean to the clean ; neither ought any one to be afraid to do that which god hath vouchsafed . for although the infant is yet new from the birth , yet it is not so that one in giving grace and granting peace ought to be afraid to kiss him , sith in the kiss of an infant every one of us according to his religion ought to think of the very hands of god as yet fresh , which we in some : sort kiss in man now formed and newly born , when we embrance that which god hath made . for as for what was observed in jewish carnal circumcision the 8. day , is a sacrament foregoing in a shadow and in an image , but is now compleat in the truth , christ being come . for because the day in which the lord should rise and quicken and give us spiritual circumcision was the 8. day , that is , the first after the sabbath , this 8. day , that is , the first after ▪ the sabbath and the lords day went before in an image , which image ceased , the truth after ●●●ing upon it , and the spiritual circumcision being given us . for which reason we think none ought to be hindred from obtaining the grace of christ , nor that the spiritual circumcision ought to be hindred by the carnal , but that every man altogether is to be admitted to the grace of christ , sith peter also speaks and sayes in the acts of the apostles , the lord hath said to me , none is to be said to be common and unclean . but if any thing might hinder men from the obtaining grace , more grievous sins might hinder grown men and commen to full stature & elder in birth . but moreover , if to most grievous offenders , and those that sin much before god , when after they believe remission of sins is given , and no man is withheld from baptism and from grace , how much more ought not an infant to be withheld , who being new born hath sins no whit , but that being born according to adam carnally he drew on him in his first nativity the contagion of death of old : who in this respect doth more easily come to receive remission of sins , because not his own sias but anothers are forgiven him ? and therefore most dear brother , this was our sentence in the council , that none by us ought to be prohibited from baptism , and the grace of god , who is mercifult and kind and tender to all . which as it is to be observed and held concerning infants themselves and newly born , who in this respect do deserve more of our help and ' divine mercy , because in the first beginning their birth presently crying and weeping they do nothing else but pra we wish to thee most dear brother alwayes health . for mr. richard baxter at kederminster . sir , some of my neighbours conceived it would be their best way to resolve their doubts about baptism to know what arguments you could bring for infant-baptism , and against their being baptized , notwithstanding the pretended baptism they had in infancy . whereupon with my privity one came to you , upon whose relating to me your answer , i wrote to you , and upon receipt of your letter to me think good to let you understand , that i said not , i utterly refused open dispute , but that i affected it not , it being fit for schools , and not common auditors , entered into usually with animosities and eagernesse to obtain a supposed victory , mannaged with heat and multitude of words , with answers and replies not so delibrate as were requisite to settle any ones judgement , they being misapprehended by auditors who commonly take him to have the better who speaks the most , ending usually in wrangling or something like it , followed with misreports , accompanied w●●● disorders and inconveniencies insomuch that except in case of betraying truth by declining a dispute , i can hardly bring my self to yield to it . and howsoever you conceive of my advantages , you may if you will , and perhaps do know , that you have such advantages in your ready wit and speech , and the favour and general acclamation to any thing that is said for the superstition of infant-baptism as to bring things so to passe , that the event shall be crying down truth and disgrace of my person . nor have your disparaging speeches of my writings without animadversions on them communicated to me , or your carriage at or not long after the receipt of my letter , encouraged me to hope for all candour from you in this matter . for preaching , sith it belongs to you to maintain the divine institution of infant-baptism , i shall be willing to examine what you say , when you have said what you think good for it if i may obtain a copy of your sermon which you will own ; and if it satisfie me , i shall confesse it , if not in a sermon in the same place or elsewhere i shall give a distinct and plain answer to it . fo● writing ( which i like best ) i desire not to put you to any tedious or volu●●nous way , but in the most compendious way of syllogisms , yea if it may ●● , that you put in one medium the strength of all you can . of the sho●●●ispatch you desire , you may assure your self who are to be the opponent in ●●●oint , my answer will be as short as your argument will permit , and ●●●●●e you conttact it keeping to the point , the more satisfactory it wil 〈◊〉 i am yours in our lord john tombes bewdley , sept. 10. 16 notes, typically marginal, from the original text notes for div a62870-e1490 tertullian . l. de baptismo laicis jus est baptizandi . saints no smiters, or, smiting civil powers not the work of saints being a treatise, shewing the doctrine and atempts of quinto-monarchians, or, fifth-monarchy-men about smiting powers, to be damnable and antichristian / by john tombes ... tombes, john, 1603?-1676. 1664 approx. 333 kb of xml-encoded text transcribed from 63 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a62873 wing t1816 estc r6979 12193388 ocm 12193388 55931 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a62873) transcribed from: (early english books online ; image set 55931) images scanned from microfilm: (early english books, 1641-1700 ; 880:13) saints no smiters, or, smiting civil powers not the work of saints being a treatise, shewing the doctrine and atempts of quinto-monarchians, or, fifth-monarchy-men about smiting powers, to be damnable and antichristian / by john tombes ... tombes, john, 1603?-1676. [6], 118, [1] p. printed by r.d. for henry eversden ..., london : 1664. reproduction of original in union theological seminary library, new york. errata: p. [1] at end. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical 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looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng fifth monarchy men. 2004-11 tcp assigned for keying and markup 2005-02 apex covantage keyed and coded from proquest page images 2005-04 john latta sampled and proofread 2005-04 john latta text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion ex aed. lamb. feb. 29. 1663. imprimatur geo. stradling s. t. p. rever . in christo pat. d. gilb. archiep. cant. à sac. domest . saints no smiters : or , smiting civil powers not the work of saints . being a treatise , shewing the doctrine and atempts of quinto-monarchians , or , fifth-monarchy-men about smiting powers , to be damnable and antichristian . by john tombes , b. d. matth. 26. 52. then said jesus unto him ; put up again thy sword into his place : for all they that take the sword , shall perish with the sword. london , printed by r. d. for henry eversden at the greyhound in st. paul's church-yard . 1664. to the right honourable , edward earl of clarendon , lord chancellor of england . by divine providence declared in my writings upon his majesties return into this kingdom , i was engaged in the asserting the oath of his majesty's supremacy , which drew upon me a necessity of arguing the point of taking any oath at all , in somewhat an ample treatise about swearing , which being presented to him it pleased his majesty to accept of . since which time i have employed much of my study in a treatise of the kingdom of god , and the seeking it : but having made some entrance into it , and finding it likely to become too large for the end intended , to wit , the undeceiving of those , who under pretence of setting up the kingdom of god , think it their duty to demolish all present powers as antichristian , they being persons averse from reading any thing that is prolix , i have chosen rather to cut this part out of the whole piece , than to stay the finishing of the rest . such as it is i presume to present it to your honour , ( in humble gratitude for that voluntary unthought of favour towards me , which moved you of your own accord and goodness to insinuate to his majesty your ancient knowledge , and later apprehensions of me , by which means i have enjoyed that peace , which is through his majesties goodness yet vouchsafed me ) which i humbly crave your honour to accept of from your honours devoted , and deeply obliged servant in our lord , john tombes . the contents . § 1. the occasion of this treatise is declared . § 2. the words of quinto-monarchians expressing their opinions about seeking christs kingdom in this age are recited . § 3. their doctrine about smiting civil powers is proved from scripture precepts to be wicked . § 4. the exceptions of fifth-monarchy-men and others against the first argument are refelled . § 5. suppositions implied in the quinto-monarchians exceptions about the stone and its smiting , dan. 2. 34 , 35 , 44 , 45. are shewed to be mistakes , or uncertainties . § 6. quinto-monarchians hypotheses about the civil governments being from the 4th monarchy , rome and the dragon are shewed to be groundless . § 7. more arguments are urged against quinto-monarchians doctrine from precepts and examples of holy persons . § 8. more arguments are urged from censures and determinations in the new testament . § 9. quinto-monarchians doctrine of smiting civil powers inciteth to resisting of evil and self-revenging , forbidden by christ and his apostles . § 10. quinto-monarchians doctrine tends to murder and ruine of humane society . § 11. the 9th and 10th arguments from the meekness , peaceableness and patience of saints are urged , against the smiting work of quinto-monarchians . § 12. the 11th and 12th arguments from the contrariety of the martyrs example and agreement with papists doctrine and practice , are urged against the quinto-monarchians . § 13. the smiting work of quinto-monarchians is grounded on falsities or uncertainties concerning the agents , means , and time of the smiting , dan. 2. 34 , 35 , 44 , 45. § 14. many things are groundless and false , which the quinto-monarchians suppose and take for articles of their faith , concerning the fifth monarchy and its setting up . § 15. the claim which the quinto-monarchians make to civil government on earth in the saints afore christ's coming is false . § 16. the reasons and arguments of fifth-monarchy men for their separation and engaging against civil powers , are shewed to be vain . saints no smiters : smiting civil powers not the work of saints . or , a treatise shewing the doctrine and attempts of quinto-monarchians to be damnable and antichristian . § 1. the occasion of this writing is declared . it was our saviors injunction to his disciples , matth. 6. 33. that they should first seek the kingdom of god ; & it was his care to direct how they were to seek it ; to wit , by prayer for its coming , preaching the gospel of the kingdom , suffering patiently for it , and living holily according to his precepts and example : and accordingly the holy apostles , martyrs , confessors and believers in christ have in the several ages since christs appearing in the flesh promoted the kingdom of god by these means . nevertheless ( to omit other instances , whether of former or later times ) there hath been a company of men in this nation , noted by the name of fifth-monarchy-men , or quinto-monarchians , who have in sermons and in printed writings asserted another way , which is like the barbarous proceedings of turks , or bloudy papists , of setting up the supposed visible kingdom of god by bodily weapons , fighting against all the present civil powers on earth as antichristian , and in most cruel manner killing all that oppose them , and determining this to have been the generation work they were to prosecute in this age. by what degrees and means they came to such monstrous opinions they can best tell , who have been acquainted with them . the cursed effects of such opinions as have been hatched and vented by the men of that perswasion , after sundry other attempts before that time frustrated , brake out in the beginning of january 1660. in the city of london , a small number of men dementate by those conceits in a most horrid furious manner , making a most bloudy insurrrection , in a most violent audacious way not to be parallel'd . those principles by which they acted and their practises , were , to my knowledge , opposed some years before in some of the congregations to which some of the assertors had joined themselves , and they thence solemnly ejected , and their doctrine in the confessions of faith of those congregations , and some other apologetical and polemical writings rejected and impugned . and after that insurrection presently those persons who were obnoxious to suspition and obloquy as abettting or fomenting that attempt , by reason of their dissent from the received way of ecclesiastical rites and government , did by humble apologies and otherwise acquit themselves from that crimination . nevertheless , having met with some of the writings of the men , whose principles animated that rising ; and fearing , that there may yet some sparks of that fire lie unquenched , after the publishing of some writings against the papists , to shew the insufficiency of their proofs for the truth , visibility , holiness , infallibility of their church , supremacy of their pope , the certainty of their unwritten traditions ▪ necessity of receiving the trent faith , and joining to the roman church as it is now governed ; and some other against quakers about the light within each man , as an insufficient rule to guide us to god ; about the oaths of the king's supremacy and allegiance to him ; and upon that occasion somewhat an ample treatise about swearing ; asserting , that under the gospel there is yet a lawfull use of swearing ; being now debarred of other ministerial imployment , i have conceived it a necessary work to shew the weakness of those suppositions , upon which the quinto-monarchians have been drawn to such an hideous practice , as that accursed action forementioned was . § 2. the words of quinto-monarchians expressing their opinions about seeking christ's kingdom in this age are recited . there was a book printed , made in the year 1656. as is noted pag. 18. bearing this title , the banner of truth displayed ; or a testimony for christ , and against antichrist , being the substance of several consultations , holden and kept by a certain number of christians , who are waiting for the visible appearance of christs kingdom in and over the world , and residing in and about the city of london . in the first page of the epistle dedicatory are these words : and truly it evidently appeareth , that rome and the nations of europe ( commonly called the protestant , but are the antichristian countries ) which are the streets of the great city , and rome-babylon , are the akeldama , or field of bloud . and some pages after mentioning powers since the rise of the beast with ten horns and ten crowns , and their success , it is said : now for that we apprehend , that the present generation in which we live , is that time in which this great work of reformation ( rending and tearing the very foundations of the beasts civil power up by the roots ; the fall of the tenth part of rome's dominions ; a great slaughter amongst the great men and implacable enemies of christ ; and the final result , the kingdoms of the world becoming christ's possession ) will begin ; and that time in which the first dispensation of our lord's kingdom shall take place ; and that it shall not pass before these things be fulfilled : therefore we are against these governments as now constituted , and growing upon the old root of wickednesse and bitternesse , that ( time out of mind ) have brought forth and produced nothing but bloud-monsters ; and to rule by those laws that bastards tyrants and conquerors have made for their lusts sake , in opposition to the law and the testimony , isay 8. 20. we cannot contend for any government whatsoever that is of mans erecting , building and planting , where any thing of this old foundation may remain and be left ; and which good men , moral men , civil men may exercise upon a meerly civil accompt , ( for all men as they are men have lost their rights and priviledges in respect of government in the first adam ; but saints have regained them in the second adam , or lord from heaven ) and by force and vertue of mens laws ( though but the best of those laws , & those called fundamental , so they are where no more righteous is found ) for the lord will pluck up and destroy root and branch ; and the lord will not have a stone of babels confused building for a corner , nor a stone for a foundation . we cannot therefore but ( as in duty by our allegiance to this king bound ) proclaim , that jesus christ is the only lawful and true begotten heir , and lawful king and potentate of these three nations , and of all the nations of the earth , and ( as he is the seed of abraham ) shall possesse the earth ; yea , and the very gates of his enemies ; and that the sole legislative power of the nations is , and doth of right appertain and belong to him , and shall be exercised by him , dan. 7. 27. jer. 10. 7. isa. 9. 6 , 7. gal. 3. 16. &c. hence then it necessarily follows , that those beast-like powers now in being in the world , and those ( if any ) which shall succeed upon that bottom that rebel-like will not assign their said power , crowns and scepters to this great monarch , are , and shall be deemed and adjudged traytors , and proceeded against accordingly , by vertue of this kings laws . and truly we are soberly and humbly bold in the lord jehovah's strength to assert , that the saints of the most high ( be they who or where they will ) and faithfull remnant , are a people distinct from the world , and formal professors , and are but pilgrims and strangers in this state of affairs , men of another kingdom and world ; and are by themselves a common-wealth , and free-state : and therefore 't is to be desired , from good and sound grounds , that they would exercise that royal authority which god has given unto them , and invested them with , as they are saints by calling . and upon this accompt we humbly conceive , that 't is lawful for them to use all honest and just means to defend themselves and offend their enemies ; and to contend against those that do or shall oppose them in their work and business , which is according to the pattern shewed unto them in the mount , and law of christ , ordained and declared throughout the scriptures . it is observable , that we are even already arrived the overturning daies ; we mean those times in which god will begin to smite the governments and powers of the great image : which is a little after expressed thus ; the total annihilation and subversion of all the powers of this world , of what quality soever , ruling either in antichrists earth , or civil state , or in his heaven , or christ-state , by the first dispensation of christs visible kingdom , which we have spoken of , or that of the stone . hence it is , that we bear a constant and publick testimony against powers , as the subject of gods displeasure , and that which must be plucked up . we expect the gentile saints shall begin this great work . in the book it self , having p. 1. said they were resolved to proceed in their way of consultation for the clearing up these matters of their faith , and principles of their hope , they thus write , that there is oppression in the earth in all nations , as also in england at this present time , is undeniable : for , no man can say , that there is no oppression , unless we will also affirm , that there is no dragon in power , no antichrist , beast , babylon , whore , nor false prophet ; which how absurd a thing it is let all judge . but the man of sin is still in the seat of authority , & the governments of these nations are antichristian , therefore oppression is not ceased : neither will there be any lasting cessation of cruelty , untill the fifth kingdom be set up ; when the whole earth shall be at rest , and the fourth kingdom , which divides it self into two iron legs ; ten toes and a little horn , be wholy destroyed in all the laws , constitutions , governments and reliques thereof ; for the spirit and life that is in that beast , or kingdom , is the spirit of the old dragon , who is the devil and satan , that old serpent , whose seed do continually war against the woman , which is christs mystical body ; there being great enmity between them two ▪ p. 4. that dispensation which jehovah , by his providence hath cast us under , is , the overturning dispensation , the time of war , and beating of plough-shares into swords , which christ , and the scriptures speak of ; that day in which christ will appear in his stone , the stone of israel , against the powers of the world , to the end he may be invested in his possessions , which is the kingdom and dominions , and their greatness under the whole heavens ; and therefore we conclude that it is an unlawful thing , and therefore men ought not to contribute to the upholding , and maintaining of those powers which shall be broken by this dispensation , left happily they be found fighters against god. p. 6. the will of man having been corrupted ever since the fall of man , the lawes that proceed from that will must need be so . p. 11. we say the oppressor which makes us to groan is babylon , in her several parts and powers in england : rulers , lawyers , priests and soldiers ; for the present government in england must of necessity be confessed to be either a part of the ten horns of the ravenous fourth beast , or else that wicked little horn dan. 7. because they are the last evil powers that shall be over the nations of europe , and therefore we may safely conclude this to be an assyrian , else we must conclude him to be a part of that kingdom , set up by the god of heaven ; but that cannot be , because he rules by the lawes of his predecessors , and shall christ be beholding to antichrist for lawes ? no certainly ; he is of the fourth , and therefore we need not run far to look this oppressor , having already found him to be the present government , with its dependents , and appurtenances , being a piece of that monstrous beast , whom the dragon ( i. e. the devil revel . 20. 2. ) assignes power and seat , and great authority unto , who branches himself into so many monarchical governments in the nations of europe , and which men would perswade us to submit to as being lawful , and of god , but they execute the laws of antichrist , and rule for him in tyranny ; oppression and persecution by politick laws which they make , and for which the priests and lawyers plead , and mercinary soldiers and officers execute . p. 12. the persons oppressed , we take it , are the most spiritual enlightned saints in these nations , whose spirits and affections are stirred up to follow christ in the work of the generation , the good interest now contended for , whom we call the generation of publick spirited saints . the administration of christs visible kingdom and rule over the nations is endeavoured to be suppressed in this juncture of time . and not only the thing it self is opposed as dangerous , and endeavoured by matchiavil's principle , argument and power , as heretical , as monstrous ; but the doctrine and gospel of that kingdom and office of christ , ( which shall be preached for a witness to all nations ) is slighted and rejected by self-interested men , and contemned by most . p. 13. they have made a law that those that shall speak against the powers must be traytors , which in effect is to make those traytors that speak for this kingdom . the conversion of the gentiles and poor ignorant sinners to the faith of christs visible kingdom is opposed . and p. 14 the establishment of justice and righteousness in the world : and therfore with us arise for the lot of our inheritance ; prepare therefore your victuals , your purse , and your scrip , but especially your sword , though you sell your coat for it . p. 23. the parliament as being built upon the old foundation was a part of the beast . p. 24. it is clear that the dispensation of the stone shall begin to smite the power of the beast , or civil power , and that quarrel is begun and taken up and continued chiefly against that power . p. 25. found to be from hell and not from heaven . p. 27. the glass of the beasts powers being almost run out in these nations , what remains but that the saints take into their own possession the kingdom and power ( which is their birth-right , as freemen of the common-wealth of israel , and heirs of the whole world with christ , gal. 3. 29. ) which the beast and his powers hath unjustly detained from them some hundreds of years . p. 28. that the work of this stone is a smiting work , or a work wherein the saints imployed shall visibly appear in a military posture for christ , which we call the great combat between christ and the kings and rulers of the world . for the saints shall fall upon , or smite that great image , the feet and toes thereof , and the whole roman monarchy , as now divided , or all those powers , whose derivation is from rome ( others not excepted nor freed ) shall be thereby smitten , we mean the kingdoms of the romish iron-legs , or the roman kingdom divided into the eastern , and western monarchies , ( wherein the whole dominion , power and monarchy of the ottoman family , or that of the turks , is comprehended ) and the beasts ten horns , or antichrists civil powers ( equivalent to the ten toes ) and also the little horn , together with all powers whatsoever that shall be found opposers of the lords kingdom , whether they be of the golden babylonish , silver persian , brasen grecian , or iron roman dan. 2. and ch . 7. revel . 13. ch . 17. so that we comprehend the whole kingdom of antichrist in the civil ecclesiastical parts thereof made up of persons and things . p. 29. the fifth kingdom , which is christs , with its holy , just and righteous lawes and officers must arise with destruction to , and stand up in place of the 4th . kingdom , and the lawes and officers thereof . p. 30. because it is the purchase of the blood , and death of our lord jesus christ. p. 15. now then we say , that called the ordinance of god , proves the ordinance of the devil , and though the powers of the great image might be taken for the ordinance of god , so long as they kept their pure , civil and unmixed state ; so saith paul , the powers that be ( i. e. the civil powers of old rome , tho a bloody persecutor , and devourer of the creation and good heritage ) are ordained of god ; yet when the power of rome adulterated from its pure civil state , and becomes a mixt antichristian state , the beast and a whore then it is said of that beastly , antichristian power , that the dragon , or satan gave him his power , and seat , and great authority ; and what then is this save the ordinance of hell ? god hath revealed this by his spirit from his word , unto a little remnant , who see the rottenness and hellish foundation of all the civil powers of the beast . and how great an argument is this also to us that the rise and work of the stone is near ? which is principally against the civil power . p. 52. it is certain , that it is a duty in saints to hate gods enemies ; yea , and more particularly to hate the civil , or beast-like power , because it is that which upholds the great whore , and is a fighter against christs kingly office , even with a perfect hatred , as we see and find a remnant do at this day . p. 55. the lord will use , and engage his people to act in , and perform such a destroying work upon the world , as this work of the stone is , namely the total commotion and dissolution of the old heavens , and old earth , and all the created powers ruling therein ; because it is the decree , determination , promise and appointment of the father . p. 56. the lord by these figurative expressions , holds forth the dissolution of all old things formal antichristian church-state , ordinances , worship , discipline , and doctrine , all beast-like , wordly governments , institutions , laws , politick constitutions , powers , &c. in a word , the heavens , and the earth of all the nations isai. 5. 30. p. 57. so that jesus christ will admit of no competitors , but will have the sole legislative power , and exercise of the chief magistracy , and be lord paramount over the whole earth ; and therefore god is engaged to appear with his smiting stone , to make way for this glorious mountain of peace . p. 59. that all the blood of gods people is found in babylon : for they ( i. e. her civil powers revel . 16. 6 , 7. ) have shed the blood of the saints and prophets revel . 17. 6. ch . 18. 24. & 19. 1. jer. 50. 14. now therefore god by way of recompence & retaliation hath ordained , that the saints shall be his instruments by which he will execute his vengeance upon the powers of the world , who are all of them murtherers : accordingly god commands his people ( & 't is their duty to obey ) to reward babylon double as she rewarded them revel . 18. 6. and they shall give her blood to drink . p. 62. the call which the stone shall have to act in its smiting work , is for the greatest part thereof now pertinent and fitly applicable to a faithful remnant now extant in england , and fulfilled in and upon them , and also seeing that the signes laid down in the word of god , for the time of the end , are in a gr●at measure now fulfilled , and accomplished in englands remnant ; therefore we conclude , and assert , that 't is lawful and warrantable , and is a duty incumbent for captivated sion ; and oppressed saints , to stand up in gods name and fear , and deliver themselves , and that glorious gospel of the kingdom ; now by them declared to the world from persecution , oppression , and that long captivity and bondage , which she hath remained in ; and to break the yoak of the oppressor , which is now upon her neck , according to the word & commandment of the lord. zach. 2. 7. isai. 52. 2. we are perswaded that the work of the stone is the present work of this generation , and our present work , and do accordingly exhort the saints , to arise to fall upon the enemy . p. 63. the saints in order to this smiting work shall be converted from all the civil power and rule of antichrist ; and the ten horned beast , upon which the mystery harlot sitteth . p. 65. that it is their duty to withdraw their hands , hearts , affections , purses , and prayers from the civil power , or power of the beast ; that they shall quit all their interest , and claim , in , and to the old heavens , and earth , and state of things ; shall forsake father mother , &c. and shall convert houses , lands , possessions and enjoyments ( commanded to be prudently beat into swords and spears ) into one common stock , to be consecrated for the management of this great affair . p. 66. and in such a practise they shall be no loosers , christ will give them an hundred fold ; even the spoile of all their great and rich enemies , who are his opposers , and in the end an eternal crown . the saints are , with moses , to refuse court honour , and favor , and preferment , egyptians wisdom , learning , revenues and great riches : with david , to leave their common duties ( as matters of small value , and little concernment , in comparison of this noble , and worthy imployment ) to fight against the philistines ( so are the civil powers ) or common enemy to the common-wealth of israel . p. 71 we do profess we cannot be content , or satisfied until christs kingdom flourish , but will ( in gods name and strength ) press forward till we come to the mark , which is the state of the true rest ( so we call that kingdom and power ) where the saints shall cease from all their labours , in and with christ. p. 69. doth not the lord call the saints to arise also unto the prey ? p. 71. the work of god against nations , provinces , universities , corporations , cities , townes , kings , rulers , chief captains , mighty men , in church and common-wealth , enemies of christ's kingly office , shall be the lesson of faithful saints ; the true way will be discovered and made plain , all rebels , and traitors , open and prophane , more close pretenders , and formally godly , discovered , hatred , in and among his saints against those several parts , forms , powers of babylon ; doleful howling , and mourning among the merchants of babylon , who are the great and rich men whose hearts dwell on the earth . p. 75. the saints must separate not only from the romish universal , national , provincial , and diocesan church-state of babylon , and antichrist ; together with their discipline , doctrine , worship and ceremonies : but also and more particularly ( which is most properly a work precedent to be done by the saints in order to the smiting work of the stone ) from the national , and parochial parish church state and assemblies , forms and classes , of this and other antichristian nations ; which we call the politick ( and no more than civil ) stratagem , and cunning invention of antichrist : to divide unto himself the whole land for gain , whereby all men to the lowest ranck , are compelled forcibly to contribute to the maintenance of his false prophet , and so wickedness is established by a law : again further from those churches that are select , & more pure as being seemingly refined , which are the gathered in a pastoral way ( reducing things to primitive practise ) so far as they are corrupted and adulterated and found opposers of the kingly office of jesus christ , in and over the whole world ; and more especial in the administration of this part , or dispensation of that kingdom , to wit , that of the stone , or war against his enemies ( for even in this generation there be a sort of people , and those we hope godly , that do acknowledge and wait in the expectation of the later , yea , and hold forth the personal appearance of our lord as king , yet nevertheless oppose and deny , and quite leap over this stone and its work , thereby endeavouring to render the saints useless and uncapable of destroying babylon ) which must make ●way and without which we cannot attain to the peaceable and more glorious administration of this kingdom , by removing those mountains , hils , and powers of darkness , which do oppose and hinder it p. 76. and from those humane , heathenish and antichristian wayes , means and helps , for the attainment , whereof men study , & which they practise in the schools , and universities of these nations , as things necessary for the fitting , preparing and qualifying a man ( how carnal soever ) to be a preacher of the gospel ( as they say ) and this , together with the offer of some large stipend or yearly salary , and fat benefice is their call to preach : therefore we disown and abominate their qualifications , and their call as an accursed thing : yet mistake us not , we are not against humane learning , and the knowledge of the languages , but do repute it honourable , good , and commendable ; yet when it is abused , and the plea of necessity put upon it , in that habit we utterly declaim against it , as a derogation to the holy spirit , and its office ; who gave out the scripture , and imprints them in the hearts of the godly ; for all scripture is given by the inspiration of god , and cannot be convincingly and profitably expounded by mans art and learning . p. 77. separation is to be from the parochial church , and hireling ministry of england , their ordination and institution : after they have for some time been trained up in the arts and sciences of egypt , in the universities , they take their several degrees and commencements , masters of art , batchelors of divinity , or godliness , and in case they sit long under the skirts of the great whore , she makes them doctors in divinity , men skilful , and perfect in heavenly mysteries : these are those that during the defection and apostacy , are the rabbies which look more after the fleece , than the sheep ; lording it over gods heritage : we therefore are against those degrees , offices , places , and their vain ( which are indeed blasphemous ) titles , which they arrogate from god , and jesus christ , the great prophet and teacher of his people . gal. 1. 1. matth. 23. 8. joh. 3 9 , 10. rev. 1. 9. p 79. the enlightened saints , or the more pure and holy part of those called the gathered ( and which are corrupted ) churches in these nations , or elsewhere ought to separate and withdraw from the more grosse , dark defiled , and corrupted part of the said churches , because there are no churches ( or at leastwise very few ) of the pastoral way in these nations , or elsewhere , but have something of antichrist in them ; having forsaken & apostatized from the primative and first love ; and have , and do in many principles & practise strike hands with the interest of antichrist , and mystery of iniquity . 2 thes. 2 , 3 , 4. p. 83. our position we give thus , that in this ending time of the mystical numbers , wherein the stone shall arise , the saints must disown , and in the strength of god separate from , and ( according to that power which god shall give unto them by his spirit ) engage against all , and all manner of civil power of what quality soever ; now lift up over the whole earth , or any part , kingdom , nation , or corner thereof ; together with all its dependents , upholders , lawes and appurtenances whatsoever , whose derivation has been from satan , ruling in all the several parts , powers and forms of the devouring fourth beast : and which are of and belonging to that beast , though descended into the very lowest , last and most refined and pretended christian-like power of that beast : as having their root , and foundation upon satan the great dragon . p. 81 , 82. we accompt it a duty for the saints to separate from all the forms , practises , doctrines , and spirit of the antichrist in the world , in their bretheren in the churches , &c. and to be plain , we accompt him , and that spirit , which either in act , or deed , wilfully , and obstinately denies the smiting work of our lords kingdom antichristian ; inasmuch as that such would alwaies have christ , his saints , his cause in and on the earth a sufferer : but the scripture clearly manifests the contrary . agreeably to these positions , or rather exceeding them , are the speeches of some whether levellers , or quinto-monarchians , in the first and second part of pamphlets printed . 1648 , 1649. p. 1. the creature man was priviledged with being lord over other inferior creatures , but not over his own kind ; for all men being alike priviledged by birth , so all men were to enjoy the creatures alike without propriety , one more than another . p. 3. the beast hath its power from the dragon . revel . 13. 4. and the dragon . revel . 20. 2. is the devil : so that it is plain , that kings are of the beast , and the beast is of the devil ; and it is as plain , they that worship the king , worship the beast ; and they that worship the beast , worship the devil . revel . 13. 4. now let us a little behold our english powers , all that which is called magistracy , is from the kings patent ; and his is from the devil : for the kings predecessors , the outlandish bastard william , came to be king by conquest and murther , now murtherers are , saith jesus , the devils children ; for , saith he , the devil was a murtherer from the beginning , and he abode not in the truth : now kings are utterly against the truth , and persecutors of the saints ; for saith jesus , they shall bring you before kings , so that kings are enemies unto the kingdom of christ ; taking licenses and grants , patents and charters from the king , is taking the beasts mark . p. 8. we take this power of william the conqueror , to be that little horn in dan. 7. 24. p. 13. kings , lords , and commons the little horn. part. 2. p. 5. titles of honour are termed vain titles , forbidden by our saviour as heathenish , although some good men were kings , yet it was not in regard to their office , but persons , for in that they were kings , they were tyrants . p. 6. it was wickedness in the israelites , in advancing a man , one of their own kind , in the place of a god , and so to idolize their own flesh above god. p. 7. kings are the worst of men . p. 8. lawyers being worse than the devil , who scorns to take a penny fees , to torment any , but will do it freely . p. 9. pharaoh-like , they have their juglers , who can play the hocus pocus , and invent a thing they call religion , like jereboams calves , who the first invented state worship . p. 10. all those oppressors before named , do live altogether out of gods way , and in rebellion to his lawes : first , because they live without a calling , and so are idle , being vagabonds , and wasters of the creatures by drunkenness , pride , gluttony , and so but vermin in a commonwealth , and by their own law ought to be put into a house of correction , and to be made work . jesus christ alone is lord and king , over man , and all men are equals . p. 11. all men are to enjoy alike freedoms , and none more than another ; so that they are equal , and none have to do to command another , no more than another him ; but in a joynt union and agreement : that any be set up , it is but a trusted humane power ; and they but servants to the whole , and may be removed at pleasure . p. 13. there are vice-kings , viz. those that are deputies , as mayors in cities and towns corporate , that are kings of patents , which patents are meer monopolies , and serve to inhance trading and commodities , in a few mens hands , to beggar the whole ; these take towls and customs of their brethren . p. 14. why may not the soldiers pull the judges out of westminster hall , and take all their rusty records , laws ▪ &c. and make a fire on them ? that so we may have honest , godly laws , according to the scriptures and reason . in the preface to the 8 last sermons of mr. tillinghast , who was much for the fifth-monarchy , are these words ; let none take offence at this language , for i cannot forbear vilifying the kingdoms of the fourth beast , when my thoughts are upon the magnifying of the kingdom , power and glory of jesus christ our lord. and if the virgin daughter of sion ( without any disparagement to her holy modesty ) might of old , be allowed by god himself , to dispise the great king of assyria , and to laugh him to scorn ; i know no reason to the contrary , but one of the lambs followers , may without breach of rule , in an holy triumph of faith , express contempt of the kings of the earth , who are all of them the lovers of the mother of harlots and abomination of the earth . in the first sermon . p. 2. of the third edition 1659. mr. tillinghast saith ; davids kingdom was a type of christs kingdom , and indeed , whereas this kingdom here jerem. 33. 20 , 21. promised is shadowed forth by that of david , it doth hold thus much , that the kingdom is not only a spiritual kingdom , but an outward visible kingdom ; for such a throne and kingdom davids was ▪ p. 14. yet the woman hath not had her day upon the serpent , but there is a time wherein the woman must have a day upon the serpent to break his head : therefore there is such a kingdom wherein the saints of jesus christ shall crush all the enemies of jesus christ in the world . p. 39. the devil plays his game ; thus in the new testament times , he made men to look for an outward kingdom only , when christ was about to set up a spiritual kingdom ; & now that christ would set up an outward kingdom saith the devil , look only to the spiritual kingdom . p. 41. gods peoples faith is not grounded on fancies , but they see and know that god is doing some glorious thing in the world , he is overturning kingdoms , and setting up the kingdom of his son. serm. 3. p. 57. he conceives the work of christs visible kingdom over the world the work of the present time , one great article of our faith , the work that god doth call his children to at this day ( and he calls upon them from heaven to attend to ) & that they are to expect it before christ come forth , & bring his kingdom with him . p. 60 , 61. he distinguisheth in christs visible kingdom , between the kingdom of the stone , and of the mountain ; this he calls the kingdom of glory , wherein the saints shall not work but receive , that the working kingdom of the saints wherein saints are by the lord imployed to do some notable service against his coming ; which is , the breaking down the great image , the bringing down all his enemies , that when he comes , he may find them his footstool ; for he is to fit at the fathers right hand , until all his enemies be made his footstool ; it 's a kingdom wherein plow-shaers are to be beaten into swords , there shall be wonderful use of swords , weapons of war , out of daniel 12. 12 , 13. he gathers the beginning of each of these . p. 62. truly i look upon it as being a main and principal part of that faith once delivered to the saints , as touching the fifth kingdom . p. 63. though this stone fundamentally is christ himself , yet considered as smiting the great image , it can be no other but christ mystical , christ in his members ; and the cutting out of this stone , cannot be meant , as some would have it , of christs first coming . p. 65. now if it can be made appear , that that , with which the fifth kingdom doth begin , the work of the great image , the over-turning the thrones of the kings , is to be performed by the saints , as chief instruments in the management of it ; then it follows of necessity , there must be such a thing as the civil and military power , to be in the hands of the saints , and that before the day of christs appearance , they must have this power in their hands , for the performance of that work : and if so , then it 's not evil for the saints and people of god to seek for it , to pray for it , to plead for it , for it 's to come into their hands for the doing of their work before the day of christs appearance . and then endeavours to prove , that this work , with which the fifth kingdom doth begin , is a work to be performed by saints , as the chief and principal instruments in the doing of it . p. 74. there 's the coming forth of christ , when his enemies by his saints are made his footstool . p. 79. he gives some figues that this work is near at hand , and p. 82. he makes this to be a general sign ; that never was there a principle , that did run so much among the churches of christ , as this hath done within these twelve months . i have set down the words of those persons , that i shall oppose in their positions , that i may not be thought to impose upon them . out of them it is manifest , that they assert , that all the powers , not only ecclesiastical , but also civil and military of the nations , even the protestant , as well as the turkish , and romish kingdoms , are antichristian ; and all their laws , officers , schools , corporations , titles , priviledges , degrees , and ranks of men in their politick and military , as well as ecclesiastical state , babylonish , from the fourth monarchy , & that those that they call publick spirited saints of this age , distinct from notional professors , and formally godly ; are to hate , separate from them , deny any assistance to them , rise up against them to destroy them utterly , to smite them , in order to the setting up a fifth monarchy of christ's visible kingdom on earth , that the saints may be a free common-wealth of themselves , subject to no laws but christ's , and free from all oppressions of men . § 3. the doctrine of smiting powers is proved from scripture precepts to be wicked . this doctrine is damnable and antichristian , as is proved by these arguments following ; whereof the first is taken from those precepts of the new testament and the old , which forbid such disobedience , vilifying , refusing assistance , smiting of powers over us , dignities , officers ; but command honour , obedience , assistance , fear , to powers , dignities , and their laws , and may be thus formed . that doctrine is damnable and antichristian which commendeth and urgeth practises and actions contrary to the precepts of christ , his holy apostles , and other holy men in the holy scriptures . this proposition is of it self manifest , unlesse that be not acknowledged damnable which is condemned by so holy persons ; nor antichristian in a large sense which is flatly opposite to christ's and his holy apostles expresse doctrine . but the doctrine , which commendeth and urgeth such disobedience , vilifying , refusing assistance , smiting of powers , as the words of the fore-cited authors , called usually fifth-monarchy-men do , is contrary to the precepts of christ , his holy apostles , and other holy men in the holy scriptures : therefore that doctrine is damnable and antichristian . the minor is proved from those precepts which expresly command subjection , fear , honour , assistence to them . whereof the first is that of our saviour matth. 22. 21. mark 12. 18. luke 20. 27. where our lord christ being by the disciples of the pharisees and herodians , posed with this captious question , tending to intangle him in his talk ; is it lawful to give tribute to caesar , or not ? after the shewing of tribute money , and the acknowledgment that it had caesars image and inscription , our lord christ thence inferring , that it was due to him whose image and inscription it bare ; resolves them , that they were to render to caesar , the things that were caesars ; to wit , tribute , honour , and that subjection which was then given to him as emperor . now it is known , that the emperor , or caesar , then reigning was tiberius caesar , luke 3. 1. who came to the empire by wicked practises , and not only led a most vitious and wicked life in uncleanness , and irreligion , but also was a bloody oppressor of the senate and people of rome , as may be seen in tacitus his annals , suetonius in the relation of his life and other historians . therefore the doctrine , that teacheth disobedience , denying of tribute , honours , subjection to kings and princes , as being oppressors , enemies to christ , that urgeth hatred , smiting of them is contrary to christs precept , which requires tribute , honours , and subjection to be given them , though by wicked waies obtaining empire , and most wickedly ruling , and putting christ himself to death . the next text is that full and plain precept of the apostle paul , rom. 13. 1 , 2 , 3 , 4 , 5 , 6 , 7. where st. paul requires of every soul , therefore of the most inlightned saints , to be subject to the higher , or supreme powers ; who are termed v. 3. rulers , or princes , such as bear the sword. v. 4. therefore civil magistrates , who had power of punishing even with death , who were revengers unto wrath upon him that doth evil , and might praise them that did well ; therefore they were the persons who had rule , who are meant by powers ; for such actions are only of persons : it is not said the powers that should be , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the powers that are in being , though by evil means attaining it , and be that beareth the sword , not he only that ought to bear the sword , but he that hath it in possession , though perhaps not rightly acquired ; nor is it said , every soul is to be subject to the powers that are such as they should be , but which are , nor to be good rulers only , but rulers , nor he that useth or beareth it aright , but he that beareth the sword , unto these the apostle requireth subjection of necessity . v. 5. and that necessity he explaineth to be not only , because they can inflict wrath or punishment as is expressed . v. 4. but also for conscience sake , that is , as st. peter speaks , 1 pet. 2. 19. for conscience towards god , out of regard to gods ordinance . v. 1 , 2. who by his providence for mans good sets up and disposeth of those powers , and also commandeth them to be owned as by his appointment ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies precept as well as providence , like as compound nouns of the same theme do . 1 cor. 9. 14 heb. 11. 23. &c. and to these powers , or rulers , the apostle supposeth the paying of tribute , as the constant use of christians , that then were , and that of right ; for they were gods ministers , or servants attending continually , unto this self same thing , that is , their good. v. 4. and therefore due to them , as wages for their service to them , and wages that god assignes them , as being his servants in keeping peace , order , righteousness among men , instead of god , who claims this to be his office , and substitutes civil rulers to do it for him , and to receive their tributes and customs , as his receivers . and therefore the apostle requires . v. 7. christians to render to all their dues : tribute , to whom tribute is due , custome , or toll , to whom custome is due ; fear , to whom fear belongeth , honour , to whom honour appertains ; whom the series of the context plainly shewes to be the higher powers , rulers , that bear the sword , which can be meant of no other than civil magistrates , and governours , such as emperors , kings , senates , and officers , which either make or execuse lawes , belonging to the civil state . now sure if subjection , tribute , or poll-mony , custome , or toll for commodities , imported , or exported , fear , or reverence of their persons and authority , and honour , in respect of their preeminence and dignity , be to be given to them ; then it is contrary to the apostles doctrine to teach disobedience , contempt , withdrawing assistence from them . the reasons which the apostle gives of subjection to powers , are also of much importance for the confirmation of the obligation that lies on christians to yield them obedience , tribute , fear of offending them , and honour of their persons and place ; 1. because they are powers : now if there be no subjection , they are not powers . 2. they are higher , supreme , or excelling power , therefore those over whom they are , are to be subject to them , or ordered under them ; or else they usurp anothers place . 3. they are of god , and what is of god should be owned , not opposed . 4. they are ordained , or ordered of god , both by his wise providence disposing of such imparity , that there may be good order in humane society , if all were equals , nothing sooner bringing confusion , and hindering common good , as is apparent in armies ( from whence that word we translate ordained , seems to be taken ) all right order requiring first and last , highest and lowest , without which no useful frame , either artificial , or natural , can be erected , or made ; and also by his holy and just command , which requires superiors in place and power to be honoured , feared , assisted and served by inferiors . 5. hence the apostle infers , that resistence of them is resisting of gods ordinance , & therefore it must needs be a great sin , not only to destroy them , smite them , but also to withstand their power , or by contempt , or subtraction of due aid or subsidie to weaken them ; or to provoke them to anger , because it is contending against god. 6. the apostle upon the same reason denounceth damnation , or judgment from god , on them that do resist . for , as it is the ordinance of god that is resisted , so is it the judgment or damnation of god which is threatned to be inflicted , in which respect as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or jugment is used . rom. 3. 8. without mentioning god , so it is expressed . rom. 2. 2 , 3. with mentioning of him . 7. subjection is further urged , and resistence is condemned . v. 3. from the use of the powers , or rulers , who are not only by office , but also in act , not a terror to good works , but to evil . for though it were true those rulers that then were , in matters of religion , and in things that pertained to their own profit and lust , were towards some a terror to good works , and abettors of many wicked and injurious practises ; yet in the general , they did not terrifie sober , industrious , and peaceable persons , but those who did actions contrary to them , and did reward and praise them that were useful for the common-wealth ; and therefore they that did well , as saints , or christians should do , they had no reason out of fear to resist them , but in well doing to expect praise from them . 8. from their deputation from god to do justice , v. 4 , 6. the apostle argues further the necessity of subjection to them , and the impiety of resisting them , telling them , that the ruler was god's minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , three times he gives him these titles , and that to do justice for him ; and therefore he that resists him , resists god , and this cannot be with impunity , god not permitting his bearing the sword for him to be in vain ; but so ordering it , that he is , and shall be an avenger unto wrath unto him that doth evil . all these arguments whereby the apostle enforceth his precept , both for the positive part , requiring subjection , and the negative denying resistence , do shew , that the apostle was very earnest in pressing this duty of subjection to civil magistrates : which it is probable he did the more importunately urge in this epistle , because it was written to the romans , who were inhabitants in that city , where were most oppressions and villainies committed of any part of the world ; and in that time , whether in claudius or nero's reign , in which the powers that were , the caesars , or emperors and rulers under them , were as monstrously vitious , wicked , unrighteous , tyrannous and cruel enemies to christians , as in any time ; and therefore the roman christians might be tempted to think , that sure they were not to be subject to such , but were to resist them . nor doth the apostle only in this place urge the duties of subjection , and non-resistence of civil powers , but also strictly injoins titus in his epistle to him c. 3. 1. to put the christians over whom he was , in mind of this , that they should be subject to principalities and powers , to obey magistrates ; intimating thereby , that christians had need to be minded of it , because it was a necessary duty , notwithstanding provocations to the contrary . to these precepts of the apostle paul i shall add the plain precepts of s. peter , 1 epist. c. 2. v. 13 , 14 , 15 , 16 , 17. where he thus chargeth christians : submit yours●lves to every ordinance of man , or humane creature , for the lords sake : whether it be to the king as supreme , or unto governors , as unto them that are sent by him for the punishment of evil doers , and for the praise of them that do well . for so is the will of god , that with well-doing ye may put to silence the ignorance of foolish men . as free and not using your liberty for a cloak of malic●ousness , but as the servants of god. honour all men ; love the brotherhood ; fear god , honour the king. in which words s. peter commands subjection to every ordinance of man , where as the adversaries forbid subjection to any humane creature or ordinance , any government whatsoever that is of mans erecting , building and planting . the apostle bid , be subject for the lord , as jehosaphat said to the judges , 2 chron. 19. 6. take heed what ye do , for ye judge not for man , but for the lord , who is with you in the judgement ; but the adversaries say , subjection is against the lord : the apostle bids submit to the king as supreme , or excelling ; they say , submit not to the king , he is not supreme , nor excels ; none hath any just title to rule now ; kings are from the dragon , the worst of men ; the saints are to smite them : he saith , submit to governors , as unto them that are sent by him ; they say , submit not to them , because sent by him , for they and all that own them are antichristian : the apostle saith , they are sent by him for the punishment of evil d●ers , and the praise of them that do well ; these say , they are sent to oppresse the saints , and to uphold babylon : the apostle saith , that so is the will of god , that ye submit to kings and governors sent by him ; they say , it is the will of god , that ye oppose , smite them : the apostle saith , that ye may so put to silence the ignorance of foolish men ; they say , by so doing ye shall promote the interest of babylon : the apostle joins these , fear god , honour the king ; and in like manner solomon , prov. 24. 21. my son fear thou the lord and the king ; they say , fear god , vilifie , destroy the king. now it is to be observed , that the caesars , powers , rulers , principalities , who then bare the sword , the kings and governors then sent by the king , were the roman emperors , kings and governors under them , who were all of them great idolaters , took the title of pontifex maximus , as being chief about the idol service of jupiter and other heathen gods , none of them christians by profession , or jews , but enemies to both , and fierce and cruel persecutors of christians , and some of them so unrighteous , and vitious , that one of them , particularly nero , was adjudged by the senate hostis patriae the enemy of his countrey , in whose time st. paul and st. peter are thought to have written their epistles , yet did they require subjection to them , and therefore to teach , they are to be resisted , and smitten for those qualities , to whom the apostles notwithstanding them require subjection , honour , and payment of tribute , is with most impudent face to gainsay the apostles doctrine . and because that it seems out of doubt to them , that ecclesiastical rulers should be vilified , opposed , as being antichristian , being conceived to be against their imagined fifth-monarchy , i will add the words of st. paul upon occasion of the high priest ananias his commanding them that stood by him to smite him on his mouth for saying , i have lived in all good conscience before god unto this day , whereupon he said to him god shall smite thee , th●u whited wall : for sittest thou to judge me after the law , and commandest thou me to be smitten contrary to the law ? which occasioned them that stood by to say , revilest thou gods high priest ? in reply whereto correcting himself , st. paul said , i wist not brethren , that he was the high priest , for it is written , thou shalt not speak evil of the ruler of thy people . i acknowledge there is not a little difficulty to acquit st. paul from falsehood , or dissembling in saying , he knew not that ananias was the high priest ; sundry waies are conceived which may be seen in mr. gataker's cinnus lib. 1. c. 6. i rest on that , on which after chrysostom , cajetan , isidor clarius , aretius , mountagu , gataker and heinsius exercit : sacr : lib. 5. c. 13. pitch , that by reason of the confusion , that then was in the government , the high priests then not succeeding according to the law of god in the family of aaron , nor continuing during life , but by bribes and evil arts being promoted and removed by the kings , and governors at pleasure , insomuch that ( as heinsius speaks ) it is manifest there was then such anarchy , that d●ily as it were they were and were not high priests : besides paul's long absence from jerusalem , his unacquaintance with affairs there , especially in the government of the temple , and council of the jews ( the place , manner of sitting , habit not distinguishing him from the rest ) it may well be conceived that he did not then distinctly know ananias to be the high priest , nor perhaps one of the council regularly constituted : though it be said v. 1. he earnestly beheld the council . and it to me seems the more likely , that he did not perceive him to be high priest , because he directs his speech to them with the same compellations as he did acts 22. 1. under the titles of men and brethren , without distinguishing him from the rest , or any respective speech to them as a regular court of justice , but as a company gathered together by the chief captain to accuse and examine him , not to judge him . which is the more likely , by reason of what he did v. 6. in bespeaking them under the title of men brethren ; and , perceiving them to be of different parties , he used art to set them at variance , and to break up the assembly in a confused manner , which he would not have done , had it been a court legally set . however we determin of st. pauls knowledge of ananias , it is clear that he doth not impute his speech v. 3. to prophetick liberty , as grotius imagines when he saith in his annot. on acts 23. 3. utitur jure prophetae , nor justify it , but corrects it , and imputes it to his ignorance , and adds the command of the law , exod. 22. 28. for it is written thou shalt not speak evil of the ruler of thy people , following therein the greek version , the whole verse being , thou shalt not revile the gods , that is , as is conceived , judges , or god , nor curse the ruler of thy people . which being alledged by st. paul as in force , and applyed to himself , as thereby condemning his speech of opprobrious and threatning language , if it were not excused by his ignorance , doth plainly prove , that a ruler of the people , though an ecclesiastick , and climbing to the place by indirect means , unrighteously judging , opposing the truth , the kingdom and apostle of christ , yet should not be reviled , or with menaces terrified , or cursed , but being in the possession of a rulers place be regarded in words and actions as a ruler . to which i shall add some more passages of the old testament , st. pauls allegation of this shewing , that they are moral , and still binding christians . eccl. 10. 20. curse not the king , no not in thy thought , or conscience , and curse not the rich in thy bed-chamber : for a bird of the ayr shall carry the voice , and that which hath wings shall tell the matter . eccles. 8. 2. i counsel thee to keep the kings commandment , and that in regard of the oath of god. out of all which i conclude , that the minor of my argument is sufficiently proved , that the doctrine which commendeth and urgeth such disobedience , vilifying , refusing assistance , smiting of powers , whether civil or ecclesiastical , or military , as th● words cited by me do , is contrary to the precepts of christ , his holy apostles , and other holy men in the holy scriptures , and consequently damnable and antichristian . § 4. the exceptions of fifth-monarchy-men and others against the first argument are refelled . against this argument which overthrows also the doctrines of jesuited pontificians and other opposers , deposers , and smiters of kings and other rulers , there are sundry exceptions taken . one exception is , that those precepts were for that time , when the christians were unable to resist . but this is prevented by the apostles words , rom. 13. 5. ye must needs be subject , not only for wrath , but also for conscience sake . another , that these precepts tie us to submit to these rulers , and not to resist them , till they cease to be rulers , which they do when excommunicate , deprived by the pope . but if the pope be comprehended under every soul , as chrysostom conceived even the apostles were , then the pope himself is to be subject to rulers , and consequently cannot depose them ; nor hath the scripture given this power to the pope , or man , to depose them , it being god's prerogative , as is said psal. 75. 7. god is the judge , he putteth down one , and setteth up another . another evasion is , that subjection is required to rulers , while they are a terror to evil works , & not to good , but not when they oppresse , are enemies to gods people , christ's kingdom , then they cease to be rulers ; but this is prevented by the apostle , who saith , the powers that be are ordained of god , and therefore to them , as they are , subjection is to be given ; and resistence is forbidden by s. paul. but the chief exception is that which p. 51 of the banner displayd is in these words : now then we say , that called the ordinance of god , proves the ordinance of the devil ; and though the powers of the great image might be taken for the ordinance of god , so long as they kept their pure , civil , and unmixed state ; so saith paul , the powers that be ( i. e. the civil powers of old rome , tho a bloudy persecutor , and devourer of the creation , and god's heritage ) are ordained of god ; yet when the power of rome adulterated from its pure civil state , and becomes a mixt antichristian state , the beast , and a whore , then it is said of that beastly , antichristian power , that the dragon , or satan gave him his power , and his seat , and great authority ; and what then is this save the ordinance of hell ? to which i reply , if i understand them aright , this is their meaning , that the powers of the great image that is the kings , emperors and rulers of the world then ceased to be gods ordinance , and became the ordinance of hell , when that was fulfilled , which we read revel . 13. 2. which they take for granted was , when the empire of rome , or the ten kings that arose out of the division of it , did give their power and strength , as it is revel . 17. 13. unto the beast mentioned v. 11. which it 's without doubt with them to be the bishop of romes pretended supremacy , dominion , oecumenieal vicarship , by which christian religion was corrupted , mixed with paganish , and jewish rites , and the ten kings and their kingdoms made dependent on the pope . and consequently subjection , and assistance is not due to the civil , or ecclesiastical , or military powers or laws that now are , being built or erected upon the old foundation of the fourth monarchy in this supposed mixt estate , but they are warranted and bound , as being the stone expressed dan. 2. 34 , 44 , 45. to smite , destroy , utterly dissolve the powers of the fourth monarchy ( which they conceive to be all the present ) in their persons , offices , laws , titles , priviledges and whole constitution , and to take to themselves all the power and dominion in the earth in order to the erecting of the fifth-monarchy , which they call christs visible kingdom upon earth . now surely such a monstrous giant-like claim as this , exceeding any of the proud claims of nebuchadnezzar , or any of the persian , roman turkish monarchs , had need of very good cards for it , some unquestionable charter or grant of heaven , especially when it so flatly opposeth such plain precepts as i have alledged to the contrary , which unless they be proved to be relaxed or repealed by a divine sentence , testified by some infallible evidence of miracles or otherwise , such as christ and his apostles had , do prove , that this claim , and the doctrine that teacheth such practises , as they incite men to , is from the devil himself , who is the great abaddon , or destroyer of the world. sure christ , when he bid his disciples teach men to observe all that he had commanded , promising , to be with them all daies unto the end of the world , matth. 28. 20. and s. paul , when he thus wro●● to timothy , 1 epist. ch . 6. 13 , 14. i give thee charge in the sight of god , who quickeneth all things , and before jesus christ , who before pontius pilate witn●ssed the good confession , that thou keep this commandment ( whereof prayer and thanksgiving for kings and all that are in authority , 1 tim. 2. 1 , 2 , 3. obedience to masters , 1 tim. 6. 1. are a part ) without spot , unrebukeable , until the appearing of our lord jesus christ , did conceive their commands to be binding until christs second coming . and sith he only hath power to repeal , release , dispense with a law , who hath a power , either legislative , or declarative of law superiour or equal to his ; who gave , or at first authoritatively declared it , it can be no less than pope-like , or dictator-like arrogance in some persons , upon pretence of a peculiar revelation to them , no way demonstrated , but in an obscure claucular meeting for consultation imagined to be communicated to them , determin , that which st. paul said was the ordinance of god , to be the ordinance of hell , because they say it , and to exceed the pharisees in arrogance , whom our saviour chargeth with hypecrisie for making the commandment of god of none effect by their tradition ; though it were the tradition of their elders , or chief rabbins , or doctors . matth. 15. 6 , 7. this bidding defiance to all the powers of the earth ; and this taking on them , to make void so plain precepts of christ and his apostles , without any other proof than they bring , is in my apprehension , one of the greatest pieces of pride and arrogancy that i have met with , and as great a delusion as i think this age hath afforded . § 5. suppositions implyed in the quinto-monarchians exceptions are shewed to be uncertain , as those about the stone & it's smiting . dan. 2. 34. 44. nevertheless let us examine what they say , of which some things are supposed , some things are inferred . the things supposed and inferred are these : 1. that the fourth kingdom mentioned . dan. 2. and 7. is the roman empire ; which i will not deny , though there be not a few very learned men , that take the fourth monarchy to be the empire of the successors of alexander the great , and that upon such reasons , as might make sober men not too peremptory in the contrary opinion , much less to make the future smiting of it an article of faith , and the visible kingdom of christ to succeed it . 2. that the kingdom mentioned to be set up dan. 2. 44. shall be an external visible kingdom on earth ; which is yet more doubtful , being more controverted among godly learned men : and that upon such weighty considerations on both sides , as may make considerate men , if not to suspend their judgement , yet not too resolutely to assert it , nor obtrude it with such zeal , as the quinto-monarchians do , as an article of faith , and build such mighty attempts , commotions in the world , and hopes on so uncertain a foundation . 3. that , in the daies of these kings must be meant at the end of the fourth monarchy , when all the materials of the image shall be broken in pieces , and scattered so as no place was found for them : whereas it is far more probable , that it was set up when christ began to preach the gospel , as john baptist and our lord intimated , when he invited men to repent and believe the gospel , for the kingdom heaven was at hand ; very likely alluding to those places in daniel ch . 2. 44. in their daies the god of heaven shall set up a kingdom , which shall never be destroyed , and therefore called the kingdom of heaven to distinguish it from the kingdoms of men set up by them , not by the god of heaven ; whereto the like is dan. 7. 14. and seems to be referred to the spiritual kingdom of christ , which the saints of the most high do take , as the author to the hebrews ch . 12. 28. saith , wherefore we receiving a kingdom which cannot be shaken , let us have , or hold fast , grace , whereby we may serve god acceptably , with reverence and godly fear ; which no man doubts , to be meant of the receiving the kingdom of christ , by faith in him , upon the preaching of the gospel . 4. there is a distinction made between the kingdom of the stone , and the kingdom of the mountain , as if they were either several kingdoms , or at least of several conditions and qualifications ; whereas the text doth distinguish them no otherwise than in their extent , not one spiritual , the other visible & external , the one the working kingdom , the other the kingdom of glory . 5. that the stone , which must do the smiting and breaking work , is not christ personal only , but also christ mystical with his members , or to use the words of mr. tillinghast , though this stone fundamentally is christ himself , yet considered as smiting the great image , it can be no other but christ mystical , christ in his members . but sure in this they are mistaken , this work being made in scripture christs own peculiar work , matth. 21. 42 , 43 , 44. jesus saith unto them , did ye never read in the scriptures , the stone which the builders rejected , the same is become the head of the corner ? this is the lords doing , and it is marvellous in our eyes . therefore i say unto you , the kingdom of god shall be taken from you , and given to a nation bringing forth the fruits thereof . and whosoever shall fall on this stone shall be broken ; but on whomsoever it shall fall , it will grind him to powder , or dash him to pieces . in which passage it is apparent that by the kingdom of god ( which is to be conceived the same with that dan. 2. 44. ) is meant the kingdom which was then among the jews , which was no other than the spiritual kingdom of christ , and the stone , whose work is to grind to powder , or dash to pieces , ( which is to be conceived to be the same , with the smiting and breaking , dan. 1. 34. 44. ) is that stone , which was rejected by the builders , and should become the head of the corner ; which is no other but christ personal , who was crucified by the rulers of the jews , but raised up from death and set at gods right hand ; and so became the corner stone of gods spiritual house or church , as it is expresly expounded by peter , acts. 4. 11. 1 pet. 2. 4 , 5 , 6 , 7 , 8. and of him it is said , that he shall change our vile body , that it may be fashioned like unto his glorious body , according to the working , whereby he is able to subdue all things unto himself , philip. 3. 21. 6. it is supposed , that this smiting work shall be by military power , or by fighting : whereas , if the cutting of the stone out of the mountain , be the setting up of the kingdom , it must be without hands , dan. 2. 34. 44 , 45. by the god of heaven , and therefore to be done some other way , as zech. 4. 6. the return of the jews , and their establishing in their land under zerubbabel should be not by might , or army , nor by power , but by gods spirit , or , as it is said , isai. 11. 4. of christ , that he shall smite the earth with the rod of his mouth , and with the breath of his lips shall he slay the wicked . by his preaching , or by his angels , or by his creatures , as by flaming fire he may smite , as when it is said , 2 thes. 1. 7 , 8 , 9 , 10. the lord jesus shall be revealed from heaven , with his mighty angels in flaming fire , taking vengence on them that know not god , and that obey not the gospel of our lord jesus christ ; who shall be punished with everlasting destruction , from the presence of the lord , and the glory of his power , when he shall come to be glorified in his saints ; and to be admired in all them that believe . and thus shall gog and magog be smitten , revel . 20. 9. when they shall go up on the breadth of the earth , and compass the camp of the saints about , and the beloved city , fire shall come down from god out of heaven and devour them . by these and other means , the stone may smite the feet of the great image , without swords , and such like military weapons , and fighting , and that be fulfilled , which is promised psal. 2. 9. thou shalt break them with a rod of iron , thou shalt dash them in pieces like a potters vessels . as he is described revel . 1. 16. that out of his mouth went a sharp two edged sword , so he warneth , revel . 2. 16. repent ; or else i will come unto thee quickly , and will fight against them with the sword of my mouth . yea , when it is promised , v. 26 , 27. he that overcometh and keepeth my works unto the end , to him will i give power over the nations ( and he shall rule them with a rod of iron : as the vessels of a potter shall they be broken to shivers ) even as i received of my father : it is to be understood of their prayers , as revel . 6. 10. revel . 8. 4 , 5. revel . 11. 5 , 6. as james 5. 17. revel . 12. 11. not of arms , and armies , he that reads revel . 16 and 19. chapters , wherein is foretold the destruction of the beast , and the false prophet , may see more reason to conceive that christ will do it by plagues , as god did the egyptians by moses , or some other invisible way without the saints ; or if he use the saints , he will do it by their prayers and testimonie , without other fighting . and therefore if it were granted ; that that , with which the fifth kingdom doth begin , the work of the great image , the overturning the thrones of the kings is to be performed by the saints , as chief instruments in the mannagement of it ; yet it is not true , which mr. tillinghast saith in his 3. sermon p. 65. then it follows of necessity , there must be such a thing as the civil and military power to be in the hands of the saints , and that before the day of christs appearance , they must have this power in their hands , for the performance of that work . so that notwithstanding this pretence , it is evil and horribly wicked , for them that have called themselves , the saints and people of god , to seek for it , to pray for it , to plead for it , as the fifth monarchy men have done , contrary to the plain precepts of christ and his apostles , seeking for it by killing innocent men , under pretence of praying to god , and keeping fasts , cursing their governors , and pleading by revilings , and false accusations , and most horrid pervertings of holy scripture , and self magnifyings for a power , not belonging to them . 7. it is supposed , that if the smiting work be to be done by men , it must be by saints in their notion . but there is no proof of this , or rather the words of scripture do plainly tell us ; that the work is to be done by those kings , which they conceive , they should destroy as antichristian , in order to the setting up of the fifth monarchy . for thus we read revel . 17. 16 , 17. and the ten horns , which thou sawest upon the beast , these shall hate the whore , and shall make her desolate , and naked , and shall eat her flesh , and burn her with fire . for god hath put in their hearts , to fulfil his will , and to agree , and give their kingdom unto the beast , until the words of god shall be fulfilled . so that whereas these men imagin such an inconsistency with gods purpose and glory to use the kings and governments , which have supported the whore of babylon for her ruine , and therefore incite men to such hatred , and emnity against them , and with much disdain , stomack , and bitter zeal ; not knowing what spirit they are of , do vilify , inveigh against , and curse them , and seek their total abolition , glorying , like frantick men , in their own satanical spirit and designs , they should rather endeavour to do such things as might make princes favour them , and hate the whore ; and rather admire , bless and magnify the providence and work of god , in using them as instruments to pull her down , whose predecessors out of their blind devotion , set up the whore , and to protect the servants of god , who were by their ancestors destroyed . 8. it is supposed that this smiting work is to be done by gentile saints , who are such as they have characterized them . but this hath no evidence to prove it . for though i will not exclude the gentile saints from being meant dan. 7. 18. 21 , 22 , 25 , 27. yet it is very probable ( which junius , piscator and others observe ) that by saints in those places are specially meant the jewish people , called , ch . 8. 10. the host of heaven v. 24. the holy people , or people of the holy ones ch . 9. 15 , 16 , 19 , 24. gods people , and their city jerusalem called by gods name , his sanctuary , the holy city , ch . 11. 28. 30. the holy covenant , ch . 12. 7. the holy people . yea sundry of those , that are much followed in this argument ( as mr. mede comment . on revel . 16. 12. ) do conceive , that by the kings of the east who shall have their way prepared for expedition against the beast ; are meant the jews . and sundry prophecies there are in the old and new testament , which do seem to foretel the kingdom to be restored to israel , according to the question acts 1. 6. and therefore the more likely , when they are converted to christ , if any saints on earth , to be chief instruments of destroying babylon , which hath oppressed them , or that fourth kingdom , which hath been as strong as iron , and broken in pieces and subdued all . 9. it is supposed , that this smiting work is the work of this generation , and to be begun by the pretended publick spirited saints of this nation . whereas mr. tillinghast himself serm. 1. p. 25. saith , the work of christs kingdom , the glorious beginning of it , it shall be about the time of the jews coming in : and indeed the coming in of the jews , shall be a very great advancement of this kingdom . i omit what mr. parker conceives of the waldenses , and others , as long since beginning and carrying it on . there is nothing yet appears , but a violent , heady , presumptuous spirit in those persons , who have thought themselves fit to begin the work , nor in the times , but the commotions that have been , which gives colour to this supposition . § 6. quinto-monarchians hypotheses about the civil governments , being from the fourth monarchy , rome and the dragon , are shewed to be groundless . 10. it is supposed , that the civil powers that be are of old rome , or the fourth monarchy , or ( as they speak ) growing upon the old root of wickednesse and bitternesse , or being a remnant of the old foundation , which is their expressions in the banner displayd , [ p. 1. there will be no rest till the fourth kingdom , which divides it self into two iron legs , ten toes , and a little horn be wholly destroyed , in all the laws , constitutions , governments , and reliques thereof . p. 29. the fifth kingdom which is christs , with its holy , just , and righteous laws , and officers must arise , with destruction to , and stand up in the place of the fourth kingdom , and the laws and officers thereof ] shew to be the laws , constitutions , governments and orders of the roman empire ; and they assert a legislative power , to make laws to govern the nations only in christ , and his laws and officers only are to have place ; and in the book entituled the standard set up , printed 1657. p. 15. they say that the scriptures ( being given by inspiration of god with his holy spirit ) are the revealed will and rule of this legislator , to be constantly owned , and submitted unto in times of war and peace , as a constant standing rule for the inward and outward man ( wherein are laws , statues , precepts , and judgments for all cases , conditions , and actions of civil , military , and spiritual concerns , either in particular , or more general terms ; ) for so they were to the common-wealth of israel , the only type of the lambs government . but these suppositions in a great part are notoriously false . for the government by king , lords , and commons , as it is constituted in england , is quite different from old rome , whether under the caesars or popes , not derived from them , but from the saxons of normans , or some other of the ancient rulers of this island ; nor are the laws of england , by which it is governed in civil affairs , the laws of the emperors , which are that which we call the civil law , consisting of the edicts and constitution of roman emperors ; nor the canon law , consisting of popes decrees and decretals : but the common and statute laws of these nations , which he that reads the chronicles of england , the writings of sir thomas smith of the common-wealth of england , mr. cambdens britannia , sir edward cookes institutes , the preface of sir john davis to his irish reports , the book of statutes , may easily perceive to have another original , and to be much different from them . if there were no more but the daily practice of the courts of justice , and the manner of choosing & making judges and officers to refute this calumny , it were enough to shew the grosse falshood of this supposition . and yet , were the laws and form of government the same with old rome , they were not therefore antichristian , and we released from obedience to them : for , not only christ and his apostles required obedience to them , but also s. paul both made use of them , and commended them , acts 16. 37. and 22. 25. and 25. 10 , 11 , 16. which if they had been antichristian , ( as they give out clamorously , but ignorantly ) and to be opposed with greatest hatred , doubtlesse they would not have done . as for the other part of the supposition , though we grant , that our lord christ is the supreme legislator , and wherein he hath determined any thing his laws are to stand in force , above and against all constitutions and laws of men , yet we find not that christ did , or intended to make any particular laws for thousands of things which pertain to civil government , no , nor for many things pertaining to gods worship and church-government , which yet require a determination by some laws or rules for good order to be kept thereabout . when one of the company said unto him , master , speak to my brother , that he divide the inheritance with me ; he said unto him , man , who made me a judge or divider over you ? luk. 12. 13 , 14. nor did the apostles , or the governors after them , or christians , as such , intermeddle with making laws or judging civil affairs , any farther than they were intrusted either by the roman governors , or according to christs appointment , matth. 18. 15 , 16 , 17. or the apostles directions about composing differences between christians . 1 cor. 6. 1. &c. or the exercise of ecclesiastical censure , or miraculous power did require . though it is not to be denied that in aftertimes too much of this work was either commited by christian emperors , or assumed by the rulers , and governors of christian churches , especially by popes of rome to the great detriment of christianity . as for the holy scriptures , though we acknowledge their sufficiency for a rule in matters of faith and holy life , in order to the end wherefore they were inspired of god , to wit , the honouring and serving of god , and our own salvation : yet we do not find in them sufficient laws in particular for the governing of all civill commonwealths , but that judges and officers ( notwithstanding what we find in the books of m●ses and the prophets , and other holy writings ) would be to seek how to pass sentence , and to administer justice in thousands of cases that occur about lands , wills , trades , and other actions , which concern human affairs and society ; yea , they that have perused the talmuds , and writings of the jewish doctors , do find , that notwithstanding the body of laws given by god himself , yet by reason of the varying of cases , many resolutions there are added by their judges , or lawyers , which they receive as laws . and this was thought so necessary , that god erected a senate among them , with strict injunction to the jews to do according to the sentence , which they of that place ( which the lord shall choose ) should shew them , and to observe to do according to all that they informed them , deut. 17. 10. which was in effect all one as to impower them to make laws for them . sure notwithstanding the written laws of moses , solomon had been at a stand how to give sentence in the case of the two harlots , had not god given him an extraordinary spirit of wisdom to do judgment , 1 kings 3. 28. nor can the mosaical or jewish laws fit the government of this nation , unless there were the same distribution of lands , the same state of people , and neighbour nations , the same manner of trade and living as they had . and it is to be considered , whether this asserting of the laws of the jews as a constant standing rule to us gentiles , be not indeed the same error of judaism , which was condemned by the synod at jerusalem , acts 15. and the writings of the apostles , and counted as an heresy , which did evacuate the benefit of our christian liberty , which christ hath purchased , by losing of which we may forfeit our interest in christ , and their lawes be so far from being the only lawes fit for the government of christs kingdom , that they may in many things be most unfit , and contention for them to be imposed on gentile belivers more justly to be counted antichristian , than the civil lawes of the nations , which they so much oppose as antiehristian , nor can those lawes be fitted for the kingdom of christ , which they look for : for that kingdom will be , when all christs enemies shall be made his footstool , christ shall personally raign , as they conceive , on earth , it shall be a kingdom , which shall have a s●at , s●nless , sorrowless , deathless , superiorless , having no humane ruling majesty , no church censures , no superiority of persons ; no fears ; no wants ; no desertions ; no painful labour ; no decay ; no procreation of children , as dr. homes reckons them in his resurrection revealed , lib. 5. c. 4. and therefore this supposition , and the inference that is made thereupon , is false , and insufficient , and it would be not only a sin against god , but also a most extream degree of wickedness to destroy our lawes , records , government upon this pretence , and all men are truly bound in conscience to defend them , and to oppose those as antichristian , and enemies to christs kingdom , who would disanul them . as for the common-wealth of israel , its being the only type of the lambs government , gal. 6. 16. it is so in respect of the spiritual kingdom of christ , in which believers are an holy priesthood to offer up spiritual sacrifices acceptable to god through jesus christ , a royal preisthood to shew forth gods praises , 1 pet. 2. 5. 9. and , if this reason be of validity to tie us to their lawes , it will tie us to the lawes about the jewish temple , priesthood , sacrifices , and the rest of the ceremonial lawes ; which were to reduce us from christ to moses , and compleat judaism . as then it was a pretious benefit , which the gospel brought , that the gentiles were not tied to those particular lawes of religious service , which were required of the jews , that the yoke was not put upon the neck of the disciples , which neither the fathers , nor the apostles were able to bear , acts , 15. 10. but that many things even in gods worship were to be determined by prudence of rulers , according as might best fit the service of god , with respect to the condition of several people : so much more in civil affairs , it was the great goodness of god , and a great advantage to the furthering of christs kingdom , among the gentiles ▪ that the gospel did not impose on the nations , either the mosaical , or any other particular lawes , or civil government : but left them to their own lawes and government in such things ; and required christians to submit to them , without which there is no likelihood , christianity had been embraced as it was , nor christians to have subsisted , and been multiplied among infidels , as they were . and therefore whereas the quinto-monarchians , have made such great stirs , as they have done , not only for a reformation in ecclesiastical discipline , and worship , but also to bring the government and lawes civil to the jewish platform in the holy scriptures , ( which is their diana ) they have therein followed their own fancy , not the holy scriptures , but to the great wrong of the church of god , and injury to his name and truth , caused many to follow their pernicious ways , by reason of whom the way of truth is evil spoken of ; so that of them may be verified , which we read , rom. 3. 14 , 15 , 10 , 17. their mouth is full of cursing and bitterness , their feet are swift to shed blood , destruction and misery are in their ways , and the way of peace have they not known . 11. it is granted by them , that the powers of the great image might be taken for the ordinance of god , so long as they kept their pure , civil and unmixed estate , so saith paul , the powers that be ( i. e. the civil powers of old rome tho a bloody persecutor , and devourer of the creation , and gods heritage ) are ordained of god. in which passage they intimate , 1. that the civil powers of old rome , were a bloody persecutor and devourer of the creation , and gods heritage . 2. that then they kept their pure civil , and unmixed estate . 3. that so long , though they were the powers of the great image , yet they might be taken for the ordinance of god ; according to st. paul , rom. 13. 1. 4. that therefore so long they were to be obeyed , and not resisted . for discovery of the fallacy , that is in these speeches , it is needful , that it should be inquired into , what they mean by the civil powers of old rome , keeping their pure civil and unmixed estate . the opposite estate is thus expressed , when the power of rome adulterated from it's pure civil state , became a mixt antichristian state , the beast and a whore : the power of rome , was in the apostle pauls time , the power of the emperors , whether caius , caligula , claudius , nero , and the senate , and consuls of rome , the praetors , kings , presidents , such as herod , agrippa , pilate , felix , festus , and others under them . the unmixed estate , seems to be their not taking upon them that , which after the emperors , or popes did , when they became antichristian . now sure what ever it were , that after the civil powers of rome assumed , or did , it is certain , that they were , as it is confessed , the powers of the great image , bloody persecutors , and devourers of the creation , and gods heritage , and i may add , as wicked and impure in their lives , as they were afterwards , yea and as monstrously idolatrous , as afterwards . the emperors then took to themselves the title of pontifex , maximus , which was kept till the christian emperors time , and that title imported their power and inspection about the idolatrous rites of the romans , whereby they took charge of the worship of jupiter , and other roman deities , and were zealous for it so as to persecute them to death with extream cruelty , who would not offer incense to their idols , nor swear by them ; yea they did some of them urge jews and other people to worship either themselves or their statues as gods , as caligula , domitian , and caused the abomination and desolation spoken of by daniel the prophet , to stand in the holy place , of which our saviour foretels , matth. 24. 15. and though the popish idolatry in the worshiping of the host , bowing down to crucifixes , images , praying to deceased saints , creeping to crosses , adoring of reliques and other superstitions of the romanists be horribly impious , and their cruelty in destroying them that will not adore their consecrated host , be very satanical , and so their power and the exercise of it whereby they take on them to condemn as hereticks them that will not worship their idols , and whereby princes at their beck do execute their sentences cruelly , be from satan , or the dragon in the use of it in these things , yet it is doubted whether the popish idolatry be greater , or so bad as the heathenish idolatry of the romans in st. paul's time . yea dr. john burges in his answer rejoined to the reply to dr. morton's defence of the ceremonies , ch . 4. sect . 28. hath maintained against mr. parker , that the popish idolatry is not as vile in it self as ever was any of turks or pagans . and it is plain , that in the revelation the power of the emperors , as they used it in persecution of christians for not worshipping idols , is ascribed to the divel before the pretended mixt antichristian state , as well as after . revel . 2. 10. behold the divel shall cast some of you into prison , when he did it by the pagan emperors and their officers . v. 13. i know thy works and where thou dwellest , even where satans throne is ; and thou holdest fast my name , and hast not denied my faith , even in those daies wherein antipas was my faithfull martyr , who was slain among you where satan dwelleth . on which saith brightman , it is not obscure why it is called the throne of satan . for the city where the heathen emperors had their seat , who professedly warred against the lamb , is called the throne of the dragon , ch . 13. 2. so of the daughters and lower cities those which come nearer to the mind of this prince , because they yield a palace more prepared for the divel , are notified by the same name . and revel . 12. 3. where it is said , behold a great red dragon having seven heads & ten horns , & seven crowns upon his head , on its saith mede , a wonder or representation of the empire of rome heathen worshiping the dragon ; the large annotations on the bible . a great red dragon , the heathen roman emperors succeeding one another , who did the divel service , as in other things , so chiefly in persecuting the church v. 9. ch . 2. 10. the like , if need were , might be shewed to be the opinion of brightman , diodat● , pareus , piscator and others . by which and many other passages in holy scripture it may appear , that the heathen emperors had that power , whereby they persecuted the church of christ from satan , and were as great idolaters as those under the papacy , and were as serviceable to the divel , and yet are granted to be the ordinance of god , and though the powers of the great image even the iron legs , yet were not to be resisted , but the saints , even every soul , the holy apostles themselves not excepted , were to be subject to them under pain of damnation , whence it follows , that there is no warrant for english pretended , or real saints to smite the present powers , to oppose , resist , overthrow the present laws , government and governors , though it were yielded ( which is not ) that they were part of the fourth monarchy , kept not their pure civil and unmixed state , were oppressors , shed the blood of the saints , and what ever else the quinto-monarchians do object against them . doubtless however sir walter raleigh have aggravated the cruelties of king henry the 8th of england , and perhaps others may represent in the most odious manner the government of other princes , yet they exceed not nero , domitian and other of the roman heathen emperors in cruelty to the christian believers , nor in uncleanness , and unrighteousness , and yet st. paul and st. peter and our lord christ himself command subjection even to such . and therefore these things cannot release the quinto-monarchians from subjection , but their pleas for their smiting work are proved to be damnable and antichristian . 12. it is supposed , when the power of rome was adulterated from its pure civil state , and becomes a mixt antichristian state , the beast and a whore , ( which they conceive of the present civil powers of the nations even the protestant , and particularly those of england ) then it is said of that beastly antichristian power , that the dragon or satan gave him his power , & his seat and great authority , and what then is this save the ordinance of hell ? to examine this it is to be observed , 1. that they suppose it was the civil power of rome which is meant , revel . 13. 1. 2. by the beast , and that it is meant of the civil powers , since they became in name christian. which i will not gainsay , because of the words of the angel revel . 17. 12. and the ten horns which thou sawest are ten kings , which have received no kingdom as yet , but receive power as kings one hour with the beast , though there are , or have been , that understand by it heathen emperors , afore they embraced christianity , or an emperor not yet extant , that i may omit other conjectures : and therefore this is not to be taken as so certain , that on it should be grounded so strange a work as the smiting of all the civil powers of europe , which is deduced from it . 2. it is supposed , that then the civil powers were adulterated from their pure civil and unmixed estate . by pure civil and unmixed estate they must mean ( if i be not mistaken ) that afore that time the roman emperors did not meddle with the matters of religion or of the church : ( which is most notoriously false , for they took the title of pontifex maximus , ruled in the business of the worship of their gods , did forbid christian worship , and persecuted christians to the death ) and that they did afterwards , which is also false . for the emperors christian did reject that title , and demolished the temples of idols , promoted the christian worship , contended with the bishops that did set up images in the churches , and if by the mixture be meant their assuming ecclesiastical power , i suppose these objectors will not charge them with this , it being to their great vexation , that the bishops , especially the bishops of rome claimed , and usurped authority over emperors and kings ( as he doth at this day ) to excommunicate them , & if they reconciled not themselves to them to depose them , and many of the emperors and kings did contend against this usurpation in many sore wars . if by mixture of state be meant the assisting of the popes to destroy the opposers of the papacy , i acknowledge it true , that there were too many that did so . but in this there was no mixture of civil & ecclesiastical power , but rather a concurrence , the ecclesiastical keeping to themselves the judgment of heresies , and putting upon the secular power the execution of their sentence , whereby they did debase the civil power in making it subservient to them , but made no mixture of state. which appeared in that some of the civil powers , that kept their civil government as before , yet did oppose this usurpation in popes and prelates in making them their executioners to destroy those who were judged hereticks by them , and therefore this act of theirs was the evil of those persons that did it , but not of the civil government it self . 3. it is supposed that then the civil powers were the beast and a whore . which no doubt alludes to that which we read revel . 17. 1 , 2 , &c. of the great whore that sitteth upon many waters , and v. 3. 7. the whore is resembled by a woman sitting upon a scarlet coloured beast , and v. 18. it is said , and the woman which thou sawest , is that great city , which reigneth over the kings of the earth . which few do deny to be meant of rome , some of the learned papists themselves granting it to be meant of rome , though they would have it believed , that rome is so called the whore while it was heathen , not since it became christian. others there are , chiefly those of the protestant churches , who do conceive by the whore is meant rome papal , as conceiving the descriptions ofher and her practises , cannot be applied to rome as it was paganish , or ethnick . whether this , or the other , or any other opinion be right , it is not needful now to discuss : it is sufficient , that the civil powers of rome , whether ethnick , or christian , or in a future estate cannot well be termed the beast and a whore too , sith the text makes them distinct , or , if they may , yet sure the civil powers are not the whore , sith it is said . v. 2. the kings of the earth have committed fornication with the whore , and the inhabitants of the earth have been made drunk with the wine of her fornication ; therefore , the kings of the earth , and inhabiters of the earth , must not be confounded , with the whore. and v. 16. it is said , and the ten horns ( who are ten kings , which had received no kingdom then . v. 12. and therefore not while rome was ethnick , but after it's being christian ) which thou sawest upon the beast , these shall hate the whore , and shall make her desolate , and naked , and shall eat her flesh , and burn her with fire : therefore the kings ( which are the civil powers ) are not the same with the whore , but , though at first beguiled by her shall at last hate , and consume her , when they shall be undeceived . 4. it is supposed , that then the power of rome , when adulterated from its pure civil estate became a mixt antichristian state , or a beastly antichristian power . what is meant by antichristian state , or antichristian power is not easy to resolve . it is true the apostle john makes mention of many antichrists that should come in the last time , among which his words intimate , that there should be a special antichrist , that they had heard should come , 1 john 2. 18. and v. 22. he saith , he is antichrist that denieth the father and the son , and ch . 4. v. 3. he saith , and every spirit , that confesseth not that jesus christ is come in the flesh , is not of god : and this is that spirit of antichrist , whereof ye have heard that it should come , and even already is it in the world . and in his second epistle v. 7. for many deceivers are entered into the world , who confess not that jesus christ is come in the flesh . this is a , or the deceiver , and an , or the antichrist , which words seem to import , that those erroneous seducing teachers , whether gnosticks , or other , who were risen in that time , when these epistles were written , were , it is likely , called antichrists from their opposition to the true doctrine concerning the coming of jesus christ in the flesh-nevertheless many of the ancients , in after ages , did often give hints of the expectation of christians , commonly entertained , whether from st. johns words , or some other tradition , that there would arise some more remarkable antichrist , who should , whether by power , or deceit , corrupt , or infest the church of christ , beyond what was done in his daies . and this hath been imagined by some of them , should be a roman , the same with the man of sin , 2 thes. 2. 3. that wicked , or lawless one , v. 8. the beast , revel . 13. 11. and the whore of babylon , revel . 17. 5. which in many ages the great corruptions in the popes of rome , and their courts , caused to be applied ever and anon , by some or other of the best and learnedst of their times , to the popes and papacy . and since the time of luther , it hath been almost generally received by protestant writers of all sorts , that the popes , and papacy , especially since pope boniface the third , usurped the title of oecumenical bishop , as proper to his see , and gregory the seventh , the power of deposing emperors , and boniface the eight , the welding of both swords , civil and ecclesiastical , are the antichrist , man of sin , beast , and whore of babylon foretold , that he should come , by st. paul , and st. john. and not a few very learned , and sober godly men , both of bishops and presbyters in england , ireland , france , and other nations have asserted it by preaching and writing ; and have made it one of their chief pleas , for their refusing communion with , and enmity against the late bishops of rome , and the papal church , although some of late have thought otherwise , and have endeavoured to apply those passages to some other , whether rightly , or not , i do not now determin . whence it hath come to pass , that as the papists , who still adhere to the bishop of rome , as christs vicar , and st. peters successor , swallow down all that comes from rome , be it never so vain and erroneous : so on the other side those , who have been induced by the arguments inforced from the places of holy scripture alledged to conceive , that the popes , or papacy , or roman synagogue have been , and are the antichrist , man of sin , babylon , the whore therein mentioned , have been apt to abhor any thing , sometimes that which is otherwise right , which they conceive to come from rome , or the pope , being terrified with the threatnings , revel . 14. 9. 10 , 11. against those , who worship the beast , and his image , and recieve his mark in their forehead , or in their hand , and warned by the voice from heaven , revel . 18. 4. come out of her , my people , that ye be not partakers of her sins , and that ye receive not of her plagues . which having been found by experience , to be a very taking way , especially with the vulgar , and common sort of schollars , who are little versed in antiquity , and know not the true state of the roman church in former ages , nor by what degrees , the corruptions thereof came to that height they are now attained to , it is now a very common course with them , who endeavour to render their opposites , their doctrine , or practise odious , and so to uphold their faction , to fasten on them , by clamour or calumnies , or any other way they can , the name of antichristian , babylon , the mark of the beast , and to perswade men , that what they dislike , is from rome , as being sufficient without any other proof to make them abominable , and to be destroyed . thus in our daies with us some have cried down prelacy , their liturgy , ceremonies , ordination , national church , it 's government , ministry , titles , and whatever belongs thereto as antichristian ; others have done the like to the presbyterial , classical , parochial churches , their ministery , directory , government , maintenence : others have done the same to the congregational , and in general , seekers and quakers , have in a clamorous way like scolds bespattered all that 's opposit to them , with this reproach of antichristian , and at last these fifth-monarchy men have furiously battered civil powers , & all that belongs to them , with the engine of this odious brand of antichristian and babylonish , whereby much irreconcileable hatred , enmity and opposition is raised among christians , to the great dammage of christian protestant churches , and states , and , without the great power and goodness of god , making way for some accommodation of these differences , likely so to weaken and wast us by intestine broiles , that we shall at last become a prey to the common adversary . for my part it was still opposed by me long since when saltmarsh wrote , that i had proved infant-baptism antichristian , i made him alter it , and when a meeting was for union between dissenters , i urged th●s as one thing necessary , that the term antichristian should be forborn , and when richard hubberthorn entituled his book against my serious consideration of the oath of the kings supremacy , antichristianism reproved , in my epistle to the reader before my supplement i not only shewed the falsehood of his calumny , but also endeavoured briefly to shew the evil of that course of defaming opposites , and their tenents by that title . i deny not but that there is sufficient cause given to protestant divines to charge the present romanists with antichristianism in the arrogant title given to the pope of universal bishop , in the assertion of his supremacy over all churches , his infallibility , in their worship of saints , angels , images , in their doctrines of invocation of saints , humane merits and satisfactions for sin : nor shall i deny but that there may be found some practises , or doctrines among others , which may in a qualified sense be termed antichristian . but to make the protestant churches or their government antichristian in state , and to be separated from , and to be destroyed , when they hold the faith of christ aright , because of some corruptions in points of doctrine , or worship , or discipline , which overthrow not the foundation of christian religion , is intollerable , much more to make civil powers , who reject the roman popes supremacy , and their doctrine and idolatrous worship to be antichristian , from rome , babylon , from an imagined mixture , that is not , or perhaps justifiable , shews either phrensie , or a meer proud arrogant factious and quarrelsome humor in them , not to be born , the title of antichrist being ( as may appear by st. johns words ) to be applyed to seducing teachers , not to civil powers though persecutors , as the roman emperors then were , yet by st. paul termed the ordinance of god. 5. it is supposed , that then , when the power of rome adulterated from its pure civil state , became a mixt antichristian state , the beast & a whore , a beastly antichristian power , that the dragon , or satan , gave him his power , and his seat and great authority . it is true that it is said , that st. john saw a beast arise out of the sea , having seven heads and ten horns , and upon his horns ten crowns , and upon his heads the name of blasphemy , and that the beast which he saw was like unto a leopard , and his feet were as the feet of a bear , & his mouth as the mouth of a lion : and the dragon gave him his power , and his seat and great authority . which description being like that , whereby the babylonian persian , and greek monarchies are characterized , gives occasion to judge , that the beast mentioned , revel . 13. 1. 2. was to be some future civil empire like to them , and the having seven heads and ten horns , and upon his horns ten crowns , because of the descriptions , daniel 7. 23 , 24 , 25. and revel . 17. 3. 9. 12. argnes , that it was to be the roman empire divided into ten kingdoms ; nor is it to be denied , that satan gave to this beast his power , that is his forces , and his seat , that is , rome , and the dominions belonging to it , & great authority , that is , power to command , whereby the idolatry termed blasphemy , which the christian emperors had cast down , was revived and the persecution that for a time ceased , was renewed : but that this power and seat , and great authority was not given before by the dragon to the civil powers of old rome tho a bloody persecuter , and devourer of the creation , and gods heritage ; is to be denied . for by comparing , revel . 13. 1 , 2. with rev. 12. 3 , 4. 7. it may be rather gathered , that satan had given the same power , seat , and great authority to the roman emperors before , as he did to the kings after , though it were exercised in another manner , and upon other pretences . the power and seat , and authority given by the dragon , is not to be meant of civil power to make laws , and to execute them for the well-ordering of common-wealths , and civil states , but the power , force , or authority , which was usurped by nebuchadnezzar , when he set up a golden image to be worshipped , and cast the three jews into the fiery furnance , and this may be gathered from , v. 4 , 5. and they worshipped the dragon , which gave power unto the beast ; and they worshipped the beast , saying , who is like unto the beast ? who is able to make warr with him ? and there was given unto him a mouth , speaking great things and blasphemies , and power was given unto him , to continue , or to make war forty and two months . whereby may be perceived , that the power and authority given by satan , was to speak great things , and blasphemies , and to make war with the saints . and again of the two horned beast , v. 12. it is said , that he exerciseth all the power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the first beast before him , and causeth the earth , and them that dwel therein , to worship the first beast , whose deadly wound was healed ; which cannot be understood of legal power , such as we are required to be subject to , but such wicked and unrighteous power , as is used in requiring adoration of idols , and urging it either by meer force without any law , or by devellish acts , to entice men thereto . which was in the roman heathen emperors from satan , who is said to cast the christians into prison , revel . 2. 10. by stirring up the pagan emperors and their subordinate rulers to do it , and yet their civil power , as is confessed , was the ordinance of god. 6. it is supposed , that then when the powers of the great image , or old rome , became a mixt antichristian estate , and not before , they became the ordinance of hell , to which there is no subjection due . but they do not tell us when this was , nor can tell . and is it not then blind fury , that hurries men to such frantick determinations as to date the relaxation of so plain a precept , as that rom. 13. 1. is , from such a time , as they know not when it begins , and to infer thence a warrant for some supposing themselves saints upon no better evidence , than their conceit of gods revelation of this by his spirit from his word , to attempt the smiting of all the powers of the great image civil and ecclesiastical ; whose derivation is from rome ( others not excepted nor freed ) the kingdoms of the romish iron legs , or the roman kingdom divided into the eastern and western monarchies ( wherein the whole dominion , power and monarchy of the ottoman family , or that of the turkes is comprehended ) and the beasts , ten horns or antichrists civil powers ( equivalent to the ten toes ) and also the little horn , together with all powers whatsoever , that shall be found opposers of the lords kingdom , whether they be of the golden babylonish , silver persian , brasen grecian , or iron roman , dan. 2. and ch . 7. revel . 13. comprehending the whole kingdom of antichrist in the civil and ecclesiastical parts thereof made up of persons and things , though they grant that some of these were the ordinance of god , to whom every soul was to be subject , and those only to cease to be , to whom the dragon gives his power , revel . 13. 2. which who they are , and when this power was given by the dragon , they are not able to give any assurance of ? 7. it is supposed , that the civil powers now , even in this nation , are a mixt antichristian state , and that their power is from the dragon , since this mixture , though not before . but with what colour can they make those powers antichristian , who do maintain the faith of christ ? to have their power from rome , who have denied obedience to the bishop of rome ? to be a mixt antichristian state , who cause their subjects to abjure the popes supremacy ? to have their power from the dragon , who do by their lawes & the execution of them , pull down the worship of idols , and punish with death diabolical arts ? quarrels perhaps are against the kings supremacy , over ecclesiastical persons , and in ecclesiastical causes , as if it made a mixt antichristian state , so as that what is denied to the pope , is given to the king : but this objection was so fully answered by dr. john rainold , in his conference with hart the jesuite in the tower , ch . 10. that hart himself was satisfied , that it was not so . perhaps some others imagin , that in the making of bishops there is an adulterating of the pure civil power , and an antichristian mixture of civil and ecclesiastical power ; but this also is but a mistake , that which is meerly ecclesiastical , therein being left to ecclesiastiques to do . yet , were it granted there were some mixture of civil and ecclesiastical power , that this should make the civil powers antichristian , is without all reason affirmed . were the fathers of the family , or the first-born sons , both rulers oeconomical , and priests to offer sacrifice , melchizedec , a king and a priest , david a king and a prophet , therefore antichristian ? will they count all preachers who are masters , and parents , and husbands by reason of this conjunction of these different functions in their persons therefore antichrian ? are not , or have not there been many of them , who perhaps have been of the fraternity of the quinto-monarchians themselves , who have had commands in the army , and yet have been preachers , yea taken upon them to be elders in the churches , and to have had ordination by laying on of hands , who yet have not been judged by reason of this mixture antichristian ? are not then these men very partial , who condemn that in one , which they do not in another , conniving at , if not approving that in such as favour their party , which they do count , & inveigh against , as a most heinous crime , deserving extermination in them that side not with them ? much more abominable is it , that they should impute that power , by which peace is kept , justice is done , humane society is preserved , to the dragon , and not see it to be from the devil , that they stir up hatred in the world , and practise murthering of innocent men , yea of those who are by god made rulers over them , whom they should obey , assist , and defend . 8. it is supposed , that the mixture of civil powers by them imagined makes them , who otherwise had been the ordinance of god , to be the ordinance of hell , and their power from the dragon , though promoting idolatry and persecuting christianity by the roman ethnick emperors , did not make void their being the ordinance of god , nor the duty of christians subjection to them . as if the shedding of the blood of the saints , and setting up idols were not more from satan , and more inconsistent with civil powers than an usurpation of an ecclesiastick office , or uzziahs presumption to burn incense : god would not have david build him a temple , because he had shed blood , not because he was , as it is likely , author of fetching the ark to him in a cart ; & he and all israel attended the carrying of it , playing before the lord on all manner of instruments . sure this doctrine smells rank of pharisaism to break the commandments of god for mens traditions , to disanul the duty of subjects to their civil parents , because of some supposed inordinate mixture . yea is not this the very venom of antichristian papal listing up of themselves above all that is called god , not only to excommunicate , and depose emperors for simony ( as the popes termed it ) because they gave bishops investiture into their bishopricks , or for heresy , or favouring hereticks in not destroying them , but also to proclaim war against them , and attempt to kill them by reason of mixture , or not furthering , or opposing their fifth-monarchy ? lastly , these men , by allowing only this smiting work on the civil powers , since their imagined mixture , do evacuate all the rest of their arguments for justifying it , whether from the stones smiting dan. 2. or taking the kingdom , dan. 7. or such other , whether just or unjust , accusations , or exclamations against civil powers which they make the reason of their smiting without this , and though the scriptures , make not at all this to be any of the evils in them , or the reasons of gods , or mans hostility against them . to conclude them , though much more might be said against this hellish doctrine of smiting civil powers , it is sufficiently demonstrated , that the suppositions and inferences of fifth-monarchy-men , against the first argument are false and venemous , and the conclusion stands good , their smiting is damnable and antichristan . § 7. more arguments are urged against quinto-monarchians doctrine , from precepts and examples of holy persons . a second argument against the smiting of civil powers , i draw from those words of st. paul 1 tim. 2. 1 , 2 , 3. i exhort therefore , that first of all supplications , prayers , intercessions , and giving of thanks be made for allmen : for kings , & for all that are in authority , or excellency , or eminent place , or sovereign dignity ; that we may lead a quiet and peaceable life in all godliness & honesty . for this is good & acceptable in the sight of god our savior . therefore , it is likely , hath reference to what he had said before . chap. 1. 18. because of the prophecies that went before of thee , that by them thou mightest war a good warfare , i charge thee , and exhort thee , and first of all i exhort thee ; being to add other exhortations , or , as we read it , that first of all , that is , as the chief or prime thing of all other ; supplications against evils , prayers for good things , intercessions for others , thanksgivings be made for all men ; all sorts of men , even for kings , or emperors ( who were then persecutors of christians and promoters of idol service ) and all their under-governours , to the intent we may lead a quiet and peacable life free from invasions , robberies , and injuries in all godliness , and honesty , gravity , or seemliness : for this is good and acceptable in the sight of god our saviour . whence may be inferred , 1. that intercessions are to be made for the worst of kings , even the persecuting emperors of the fourth monarchy , and for all that are in authority , or dignity . 2. that there should be thanksgivings for them . 3. that this is good and acceptable in the sight of god or saviour . 4. that this is a benefit to christians , that they may lead a quiet and peaceable life by means of kings and persons in authority . 5. that to this christian teachers are to exhort . 6. that first of all they should do this , or exhort them to do this first of all , or as chiefest of all . whence i argue , that work , and the inciting to it , must needs be damnable and antichristian , which is directly contrary to that , which st. paul exhorts in the first place , or chiefly to be done ; this i should think none should deny , who acknowledgeth st. paul to have been an apostle of christ , and to have known and delivered in this epistle the mind of christ : but the work of smiting civil powers , and the doctrine of quinto-monarchians , inciting thereto by accursing them , stirring up hatred against them , exposing them to disobedience , contempt , opposition of such as are under them , is directly contrary to that , which st. paul exhorts in the first place , or chiefly to be done . which no man that is well in his wits can deny , cursing , stirring up hatred against civil powers , exposing them to disobedience , contempt , opposition of such as are under them , being as directly contrary to praying , and giving thanks for them , as black to white , bitter to sweet , and raising war , and taking up arms , and smiting them being diametrally opposite to leading a quiet and peaceable life under them , or by their means , and counting this to tend to the promoting of christs kingdom , contrary to the apostle who makes it a hinderance of godliness and honesty , and judging that to be the generation work of illuminated , and the most sincere saints , which is contrary to what st. paul saith is good , and to expect , that god should reward , and highly regard men for doing that smiting work , is contrary to what st. paul makes acceptable in the sight of god our saviour . now that doctrine which is thus contrary to st. paul , must needs be damnable and antihristian , and therefore the conclusion followes , that the doctrine of the quinto-monarchians smiting work of civil powers , is damnable and antichristian . i know no exception against this , but what was against the former argument , and is refelled , and therefore i pass on to a third argument . the third argument i shall urge against the doctrine of smiting eivil powers is from the examples of christ , his apostles , the holy martyrs and saints of the first and best ages of the christian church , which should be as a rule to the succeeding . concerning the example of our lord christ it is manifest , that our lord christ was subject to his parents , his mother mary , and his reputed father joseph , luke 2. 51. that though he pleaded immunity from paying the didrachms , or shekles translated tribute money , matth. 17. 25. yet he paid it , that he might not offend the collectors , or rulers who imployed them , who , whether they were the officers of the romans , or of the high priest ; and the mony paid for the use of the temple , as cameron in his prelection on that scripture argues ; yet it shewes he was voluntarily , though not necessitated , resolved to have regard to rulers of every sort , that he might therein be an example to us of subjection . which is more fully proved by his answer to the high priest adjuring him , matth. 26. 63. by his confession before pontius pilate , 2 tim. 6. 13. mentioned as imitable by timothy v. 12. and most of all by his sufferings even unto death , in which the apostle peter 1 epistle 2. 21. tells us , that christ also suffered fo us , leaving us an example , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a copy or written description , or impression , that ye should follow his steps , and this is applied as an argument , why they should submit themselves to every ordinance of man for the lords sake ; not meerly out of fear of punishment , but in obedience to christs command , or conformity to his pattern , and these humane ordinances are named to be kings , governours sent by them , masters not only good and gentle , but also froward . whereby it is plain , that our lord christ by his subjection , both active and passive , imposeth on all saints subjection to all sorts of rulers , whether houshold , or ecclesiastical , or civil in the common-wealth , as a necessary duty , and therefore the doctrine of quinto-monarchians teaching it as an incumbent duty , on the most illuminated ( as they fancy it ) saints to disclaim not only ecclesiastical rulers , but also civil powers in order to their smiting work , and also to smite them is damnable and antichristian . nor can here the pretences of their being of the fourth monarchy , from rome , oppressors , idolaters , antichristian , salve the matter , fith those priests of the jewes , and roman governours , to whom christ yeiled subjection , were as bad , and every way as obnoxious to their criminations of the present governours , as any now be . assuredly the present governours in these nations , cannot be charged with such things as pilate , caiaphas , and the rest of those governors , to whom christ was subject , were chargable wth without extream impudence . this argument is further confirmed from the examples of all the holy apostles , martyrs , and confessors in the primative times of christianity . instances might be given in james , peter , paul , who doubtless could as easily have killed their persecutors as ananias , and sapphira , or strucken them blind , as st. paul did elymas the sorcerer , yet submitted themselves to imprisonment , pleaded their cause before roman rulers , appealed to caesar , suffered even to death . in the times following the christians served under the persecuting roman emperors in their wars , and though they were in number many , dispersedover their empire , and had arms in their hands , whereby they might in appearance have been able to have defended themselves against the violence of their persecutors , yet they chose to suffer under the tyrannous emperors , that then were , rather than to rise up against them to revenge themselves , because their christian profession did forbid them , as tertullian , apolog. c. 37. ad scapulam . c. 2. cyprian ad demetr . and others plead for them . out of these and other examples , which might be produced , we may argue thus . that doctrine which teacheth men to do contrary to the examples and profession of our lord christ jesus , his apostles , martyrs , confessors , saints in the first and best ages of christianity , is damnable and antichristian . but such is the doctrine of the quinto-monarchians , concerning their smiting of civil powers , as is manifest by comparing them , therefore it is damnable and antichristian . § 8. more arguments are urged from censures , and determinations in the new testament . a fourth argument i deduce from those places of holy scripture which censure , condemn and denounce woe unto those practises , which the doctrine of the quinto-monarchians incites men to , and they magnify as the fruits of gods spirit . the apostle peter 2 epist. 2. 9 , 10 , 11. the lord knowes how to deliver the godly out of temptations , and to reserve the unjust unto the day of judgment , to be punished . but chiefly them that walk after the flesh , in the lust of uncleanness , and dispise government , or dominion , presumptuous are they , self-willed : they are not afraid to speak evil of dignities : whereas angels , which are greater in power and might , bring not a railing accusation against them before the lord. which is seconded by st. jude v. 8 , 9 , 10. likewise also these filthy dreamers defile the flesh , despise dominion , and speak evil of dignities . yet michael the arch-angel , when contending with the devil , he disputed about the body of moses , durst not bring against him a railing accusation , but said , the lord rebuke thee . but these speak evil of the things they know not . in which passages those holy apostles rank , the despisers of dominion , those that speak evil of dignities , not among the saints , but amongst the most accursed reprobates ( though those dominions and dignities were as bad as might be , in respect of their personal qualities and actions ) yea the arch-angels example is brought in as not daring to bring against the devil himself , when there was a contention about moses his body , a railing accusation ; but referred it to the lord to rebuke him , teaching thereby , that such terms , as contain threatning , contempt , reproach of governors , and dignities , are altogether unsuteable to saints , and such as they should not dare to utter , though they contended with the devil himself , much less with men , that are in power and authority , much less to smite them , and directing how to deal with them , when they be injurious , to wit , to defer their cause to god for his suppression of them , and threatning wo to the practisers of contempt of dominion , and speaking evil of dignities . all which are contrary to the doctrine of quinto-monarchians , who revile , dispise , threaten them , commend the smiting of them , as the generation work , promise rewards to them that do it . whence i infer that doctrine which animates men to such practises , as are damned by the holy apostles st. peter and st. jude , is damnable and antichristian . but such is the doctrine of quinto-monarchians , concerning their vilifying and smiting civil powers : therefore it is damnable and antichristian . if any object our saviours answer , luk. 13. 32. to some pharisees , who said to him , get thee out and depart hence , for herod will kill thee , bidding them , go ye and tell that fox , behold i cast out devils , and i do cures to day and to morrow , and the third day i shall be perfected ; i answer , these words do not at all contain any vilifying of the kingdoms of the fourth beast , or contempt of the kings of the earth : but a reproof of herods evil qualities of craft and crueltie , and a professed resolution of his going on in his work with undanted magnanimity , till the time came of his laying down his life , with a prediction , that it should not be where herod had jurisdiction , but at jerusalem . as for that which we read , isai. 37. 22. this is the word of the lord which he hath spoken concerning sennacherib king of assyria , the virgin the daughter of sion hath despised thee , and laughed thee to scorn , the daughter of jerusalem hath shaken her head at thee , it gives no allowance for one of the lamb's followers to express contempt of the kings of the earth ; though they were all of them ( as they are unjustly charged ) the lovers of the mother of harlots , and abominations of the earth ; this being a breach of a plain rule in the new testament , requiring subjection to them , and condemning contempt of them , which is not in a holy triumph of faith , but rather in a proud self magnifying , or factious animosity , not a deriding of their threats , and blasphemous desparaging of god , as was that which the prophet from god fore-told the jews should do to a king , that had no authority over them , but was an hostile invader of them , and by express warrant from god , but a vilifying of the powers that are termed the kingdom of the fourth beast , as opposite to the kingdom , power and glory of jesus christ our lord ; though the apostle peter expressely bid , honour the king , even then when the king was of the fourth beast , as they speak , and opposite to the kingdom , power , and glory of christ jesus . the prophet isaiah never taught the jewes to vilify manasseh his kingdom , or authority , notwithstanding his reprehension of his wickedness , and prediction of his calamity : and in like manner , though preachers called to that office , may in a fit way shew princes their sins , and declare their danger : yet in no sort are they to vilify their authority , or contemn their persons . nor may men pretend the imitation of the holy prophets boldness , unless they can shew their commission , and are endowed with their spirit and power : nor may men , who are but private persons , take upon them to do as christ did when he drove the buyers and sellers out of the temple . which will be more fully proved by a fifth argument taken from some resolutions , or determinations of our lord christ , which condemn such attempts & practises , as the quinto-monarchians doctrine animates to , upon pretence of zeal for christ and his kingdom . luke , 9. 54 , 55 , 56. when christ was to go to jerusalem , he sent messengers before his face , and they went and entered into a village of the samaritans to make ready for him . and they did not receive him , because his face was asthough he would go to jerusalem , and when his desciples james and john , saw this , they said , lord wilt thou that we command fire to come down from heaven , and consume them , even as elias did ? but he turned , and rebuked them and said , ye know not what manner of spirit ye are of . for the son of man is not come to destroy mens lives , but to save them . in which resolution our saviour condemns the motion of james and john , to have fire come down from heaven , to destroy the samaritans , for their not entertaining of christ , in imitation of elias , out of zeal for christ ; because it was not out of the same spirit that elijah had , nor agreeable to the end of christs coming , and his gospel , which were not to destroy mens lives , but save them . now then the doctine of quinto-monarchians , which urgeth their smiting work , which tends to the destroying of mens lives , and not the saving of them , out of a zeal , as they conceive , for christ and his kingdom , though there be no other then a private , or rather an haughty factious spirit in them , is contrary to christs resolution , and therefore indeed damnable and antichristian . nor hath it indeed in christ , or his apostles doctrine , or example any warrant ; but is an imitation of that pernicious use of the later jewes , which was taken up in a perverse imitation of phinehas his act numb . 25. of elias , 1 kings 18. 40. 2 kings 1. 10. and some others , out of zeal for their law , without authority , to destroy those things and persons , which they judged contrary thereto , as in the stoning of stephen , act. 7. st. paul acts , 14. 19. &c. in which they were carried furiously , and violently without any legal judicial proceeding , hearing and sentence by authorized judges ; which caused so many seditions , and such outrages , as at last provoked the romans to make a most horrid destruction of that people , and ruin of that state . to which the quinto-monarchians opinon , and practise hath been too like , and , if not stayed , would bring the like effect on church and state with us . the other determination is that of our saviour in the case of peters drawing his sword to rescue christ in the garden from the soldiers , which came to take him , and striking a servant of the high priests and smiting off his ear , which our saviour disallowed , bidding him to put up his sword again into his place : for all they that take the sword shall perish with the sword , matth. 26. 52. where our lord , who had bid them buy swords , luke , 22. 36. a little before , yet forbids the drawing of it , and smiting off the ear of a servant of the high priest , though it were out of zeal for him , it being against an officer by a person without authority declaring the evil consequence , which would follow on such usage of it . now the quinto-monarchians smiting civil powers out of pretended zeal for christs kingdom without any authority in a furious heart of spirit is much more apparently contrary to christs resolution in peters case , and therefore is censured justly to be damnable and antichristian . § 9. quinto-monarchians doctrine of smiting civil powers urgeth to resisting of evil and self-revenging forbidden by christ and his apostles , and to most horrid murthers , and great confusions . a sixth argument against the doctrine of smiting civil powers , in order to the setting up of the fifth-monarchy , is taken from those texts of scripture , which forbid resisting of evil and avenging our selves . our lord christ. matth. 5. 38 , 39. reciting out of the law of moses words interpreted , as allowing retaliation of wrongs with the like , as those who threaten to others , that they will give them as good as they bring , he on the contrary tels his disciples , but i say unto you , resist not evil : but whosoever shall smite thee on thy right cheek , turn to him the other also . which is not to be understood simply and absolutely , as if that turning the cheek were to be done alwayes in the act it self : but in a comparative sense , rather than make a brawl or fight , take further injury signified by the proverbial phrase of turning the check : now if christians be forbidden to fight , when they are injured , to recompense evil for evil , then much more are they forbidden , being private persons , to whom the sword is not commited , of their own accord to begin a war even with superiors , and to proclaim it in order to procuring of good , as the quinto-monarchians doctrine moves saints to . likewise st. paul , rom. 12. 17. recompense to no man evil for evil v. 19. dearly beloved avenge not your selves , but rather give place unto wrath : for it written , vengeance is mine , i will repay it saith the lord , v. 21. be not overcome of evil , but overcome evil with good . 1 peter , 3. 9. not rendering evil for evil , or railing for railing : but contrariwise blessing ; knowing that ye are thereunto called , that ye should inherit a blessing : when david had cut off sauls skirt , his heart smote him , and he said unto his men , the lord forbid that i should do this thing unto my master the lords annointed , to stretch forth mine hand against him , seeing he is the anointed of the lord , 1 sam. 24. 5 , 6. the lord judge between me and thee , and the lord avenge me of thee , but mine hand shall not be upon thee . as saith the proverb of the ancients , wickedness proceeedeth from the wicked : but mine hand shall not be upon thee . v. 12. 13. and david said to abigail , blessed be the lord god of israel , which sent thee this day to meet me , and blessed be thy advice , and blessed be thou , which hast kept me this day from coming to shed blood , and from avenging my self with mine own hand , 1 sam. 25. 32 , 33. which shew , that herein both in the old and new testament holy persons agree , that a king is not to be smitten though in hostility without cause , by any of his subjects , though he were anointed to be king after him , that revenge of injury , oppression or persecution , though it extended to the slaying the lords priests , & to an endeavour to slay the annointed captain of the lords host , is not to be attempted by a private person or subject , but to be referred to the lord. therefore the doctrine of quinto-monarchians , urging subjects and private persons to smite their superior civil powers , and to avenge the supposed injuries and persecutions of saints by their own hands , is contrary to christ's , his apostles , and davids determinations in the holy scriptures , and consequently damnable and antichristian . that which i find alledged for their practise , is in these words , the banner of truth displayed , p. 59. all the blood of gods people is found in babylon : for they ( i. e. her civil powers revel . 16. 6 , 6. ) have shed the blood of the saints and prophets , rev. 17. 6. ch . 18. 24. and 19. 1. jer. 50. 14. now therefore god by way of recompence and retalliation , hath ordained , that the saints shall be his instruments by which he will execute his vengeance upon the powers of the world , who are all of them murtherers : accordingly god commands his people ( and 't is their duty to obey ) to reward babylon double as she rewarded them ; yea , and double unto her all those plagues , deaths and stripes , that she hath inflicted on you , revel . 18. 6. and they shall give her blood to drink , and she shall be burnt with fire , for strong is the lord that judgeth her . wherein many things are taken as granted which are false , and the whole ( if it were granted ) would be insufficient to acquit them from guilt of opposing christs precepts in that way of recompence and retaliation , which they incite to . 1. that all the powers of the world are murtherers . which proposition contains such a crimination as god only is fit to charge them with , if it were true , sith he only knows all the powers of the world , and is privy to all their thoughts , designs and actions . 2. that the civil powers of the world are babylon , or her civil powers . now babylon is termed the great , which shall become the habitation of divels , rev. 18. 2. and , i think , it is undoubted with all sorts of writers and intelligent persons , that babylon the great there meant is the same with the woman , rev. 17. 4. termed v. 1. the great whore , upon whose forehead was a name , written , mystery , babylon the great , the mother of hariots , and abominations of the earth v. 5. which is interpreted v. 18. and the woman which thou sawest , is that great city which reigneth over the kings of the earth . which commonly those who are acquainted with the histories of the times , in which st. john received his revelation , even papists themselves , do take to be rome , known to be the only city which sate on seven mountains as v. 9. is expressed and reigned then over the kings of the earth . but how all the powers of the world now in being , or the nations of europe , even the protestant should be babylon or her civil powers , or , as elsewhere they say , the streets of that great city , and rome-babylon , is unintelligible to me . rome it self , and that which is called the patrimony of st. peter , and the territories in italy now subject to the pope may be termed babylon , and the civil powers therein may be termed her civil powers , and perhaps all the territories subject to the pope in ecclefiastical affairs may be meant by the streets of the great city mentioned revel . 11. 8. because they yield subjection to the roman pope in spirituals . but how the states which do reject the pope's power in temporals , as the king of france , or the duke and senate of venice , who stood out against pope paul the fifth , when he interdicted them , because they would not repeal their laws , or release their prisoners though ecclesiasticks , should be termed the civil powers of rome-babylon is not easie to be understood ; much less , how the kings of england , denmark , sweden and such other protestant states , nations and princes as have rejected the popes jurisdiction and authority , both in civil , and church matters , and impose oaths of disclaiming the popes supremacy in spirituals , and their authority in temporals through their dominions on their subjects , should be nevertheless the civil powers of babylon , and their countries the streets of the great city rome-babylon , is it conceiveable by me . if the predecessors of these did subject themselves to the pope in former ages , yet they are not therefore termed babylon , but kings of the earth who commit fornication with her , and give their power to her ; but neither of these can be said of those princes , though successors to them , who have abandoned the popes errors and corruptions in religion , and his jurisdiction wholly . 3. it is suggested , that all the blood of gods people is found in babylon : for they ( i. e. her civil powers rev. 16. 6 , 7. ) have shed the blood of the saints and prophets , rev. 17. 6. ch . 18. 24. and 19. 1. jer. 50. 14. and it is true that jer. 50. 14. it is said , put your selves in array against babylon round about ; all ye that bend the bow , shoot at her , spare no arrows , for she hath sinned against the lord. but this is not meant of rome-babylon , nor of her civil powers , but of babylon in chaldaea many thousand miles distant from rome , and long before these daies , or st. johns , wasted . and yet it is not said of that babylon that it shed the blood of the saints and prophets , though i deny not she is charged with the blood of the inhabitants of zion , jerusalem-israel , jer. 51. 35. 49. it is rather charged on jerusalem by christ , that she killed the prophets and stoned them that were sent unto her , that upon her might come all the righteous blood shed upon the earth , from the blood of righteous abel , unto the blood of zacharias son of barachias , whom ye , saith christ , slew between the temple and the altar , matth. 23. 34 , 35. 37. it is said rev. 16. 4 , 5 , 6. and the third angel poured out his vial upon the rivers and fountains of waters and they became blood . and i heard the angel of the waters say , thou art righteous , o lord , which wast , art , and shalt be , because thou hast judged thus : for they have shed the blood of saints and prophets , and thou hast given them blood to drink , for they are worthy . and it is most probable ( though there be that conceive the rivers and fountains of water to have been the cities and provinces of the roman empire under the pagan emperors , and that to them is ascribed the sheding of the blood here mentioned ) that this is meant of the papal empire , sith it is the same which is charged on the woman , revel . 17. 6. and babylon rev. 18. 24. who must be different from rome pagan , by reason of the things said rev. 17. 10 , 11 , 12. concerning the ten kings , which had then received no kingdom , when st. john received this revelation , but should receive power as kings one hour with the beast , &c have one mind , & give their power and strength unto the beast : which could not be understood of the roman pagan emperors , who received not power and strength from kings , but gave power to them so , as that they ruled under them by their power , and therefore is to be interpreted of later times ; which the event shews to be most probable to have been the times , wherein the kings of europe having divided the roman empire into ten kingdoms did yet all of them sooner or later adhere to and support the papal dominion ; which brought in errors , heresies , idolatries and superstitions , which have , and yet do corrupt the western churches , and for maintenance of which a sea of blood hath been shed by the instigations of friers , jesuites and other emissaries of rome . upon these especially brightman , mede , and some others , conceived the third vial to be poured out . but all are so far from making the rivers which shed the blood of the saints and prophets , to whom blood was given to drink to be the civil powers ; that brightman makes the pouring out of this vial to have been begun by q. elizabeth and the parliament 1581. making the reconciling of the english subjects to rome a capital offence , and makes the then lord treasurer william cecil the angel of the rivers , by reason of the book put forth by him termed the english justice , wherein the putting to death of romish emissaries is defended . which is also the opinion of mede , though he add also the memorable overthrow of the spaniard in 1588. the english and the dutch ( whom robert parker conceives resembled by the angel of the waters as seated in a watery country ) by sea and land , abundantly pouring out the cup of the mighty hand of god. but be the civil powers the shedders of the blood rev. 16. 6. and 17. 6. and 18. 24. and 19. 2. yet it can with no colour be charged on those civil powers , that have not in obedience to the pope acted this tragedy , but have opposed it , and avenged the blood of the saints by execution of just laws made against the instigators and actors in the shedding of the blood of protestants . i cannot take upon me to absolve the civil powers from the guilt of shedding the blood of saints and prophets , as being ignorant how far any have been actors therein , or connived thereat ; nor do i know what gods way may be of imputing the blood-shedding of saints and martyrs , though by ancestors hundreds of years ago , upon the posterity succeeding . christs sentence against jerusalem , matth. 23. 34 , 35. 37. makes me astonished , and to say as david ps. 119. 120. my flesh trembleth for fear of thee , and i am afraid of thy judgments , and with daniel ch . 9. 8 : to say , o lord to us belongeth confusion of face to our kings , to our princes , and to our fathers , because we sinned against thee ; yet hoping that the princes and people of these nations have been humbled , and are before god at this day for the evils committed by their forefathers under the papacy , i trust i may add with daniel v. 9. to the lord our god belong mercies and forgivenesses , though we have rebelled against him . sure i am it is a bold presumption which the quinto-monarchians have no warrant for , to charge the blood of martyrs , shed long before their times , on the civil powers of this generation , unless they were privy to some overt act , whereby they have shewed their approbation of it , and their readiness to tread in the same steps . 4. it is said , that therefore god by way of recompence and retaliation , hath ordained , that the saints shall be his instrument by which he will execute his vengeance upon the powers of teh world , who are all of them murtherers : accordingly god commands his people ( and t is their duty to obey ) to reward babylon double , as she rewarded them ; yea , and double unto her with all those plagues , deaths and stripes , that she hath inflicted on you , revel . 18. 6. and they shall give her blood to drink , and she shall be burnt with fire , for strong is the lord that judgeth her . to which i reply . 1. that all this runs upon a palpable mistake , that the powers of the world , or the civil powers , are the babylon , which is to be rewarded double , rev. 18. 6. whereas it is manifest that the babylon to be rewarded double , is that great mighty city . v. 10. out of which gods people are to come . v. 4. which is to be utterly burnt with fire ; though the inhabitants are also included , whose sins reached up to heaven . v. 5. glorified her self . v. 7. yet the civil powers of the world cannot be meant there , sith it is said . v. 9. and the kings of the earth , who have committed fornication and lived deliciously with her , shall bewail her , and lament for her , when they shall see the smoke of her burning , standing a far off , for the fear of her torments . 2. it is another mistake as if god had ordained that the saints , or gods people , without any other circumscription should be his instrument , by which he will execute his vengeance upon babylon . for though it be spoken to the people of god , revel . 18. 5. to reward babylon as she rewarded them , in the cup she hath filled , fill her double , yet it be said , revel . 17. 16. and the ten horns which thou sawest upon the beast , these shall hate the whore and shall make her desolate , and naked , and shall eat her flesh , and burn her with fire . for god hath put in their hearts to fulfill his will , and to agree , and give their kingdom unto the beast , until the words of god shall be fulfilled . whence it appears , that it is so far from truth , that the civil powers of the world are babylon , and are to be destroyed in order to babylons downfall , that they are distinct from babylon , so as to stand a far off and lament her some of them , and others are to be instruments of burning her with fire . and therefore although the people of god , which are to come out of babylon , those who are with the lambe , called faithful and chosen , rev. 17. 14 may be with the kings that burn her , and being escaped out of babylon , may be instrumental to its destruction , being joyned with the kings , yet it doth not appear , that god hath ordained the saints , who are only private men , and no kings , shall do it by themselves , by their own power , but in conjunction with them or subordination to them , and therefore in the executing of vengeance on babylon , there will be execution by the civil powers of the world , not upon them , and saints are bound in order to this smiting work , to maintain civil powers , not to smite them , or separate from them . 3. though the words , revel . 18. 6. be in the imperative mood , yet it doth not thence necessarily follow , that it is gods command to his people , which it is their duty to obey , or else they sin against god , to reward babylon , but it may be understood as a prediction of what should be , not as a command of what ought to be done by them as their duty , as the like expressions , jerem. 50. 2. 14 , 15. 21. 26 , 27 , 28 , 29. ( which are imitated rev. 18. 4. 6. revel . 19. 17. isai. 56. 9. ) are to be expounded , or as a permission allowing a person to do it , as when st. paul saith , 1 cor. 10. 27. whatsoever is set before you , eat , asking no question for conscience sake : which doth not injoyn them to eat whatsoever was set before them , so as that , if they did not eat , it would be their sin ; for then they should be required to be gluttons ; but is an indulgence to them , allowing them liberty to eat as a thing not unlawful , but indifferent , which , unless further admonished , they might eat without scruple of conscience . 4. that it is not a command to the people , who did come out of babylon , nor their act to reward double to babylon , and fill to her double , but a prediction of what shall be done by others , may be gathered in that the reward to them , is to be construed to have been the slaughter of them , and the cup , which babylon filled , was the cup of blood , which she was to drink of , revel . 16. 6. now then those persons who were rewarded , to whom this cup was filled by babylon , are such as had been put to death by babylon , and therefore could not reward her double , or fill her double in the cup which she hath filled , unless they were raised from the dead , and consequently could not be the same individuals , who are invited to come out of babylon , revel . 18. 4. 5. upon this consideration it is also probable , that the rewarding , and filling , revel . 18. 6. is ascribed to the martyrs killed , because god did it by reason of the cry of their blood , which is intimated by the words , v. 20. rejoyce over her , thou heaven , and ye holy apostles and prophets , for god hath avenged you on her , and other words , revel . 11. 18. do intimate the same . which , if true , is nothing to the smiting work of the quinto-monarchians , by military power turning their plow-shares into swords : but only intimates the efficacy of the blood of martys to bring divine vengeance on babylon . 6. but were it granted ; that the people of god invited to come out of babylon , revel . 18. 4. were the same numerical persons , who are commanded to reward babylon double , and to fill her double in the cup , which she hath filled , and they are to do this by smiting with the sword ; yet this is nothing to the fifth-monarchy-men in england , unless they should be in babylon at that time , when gods people should come out of her , and did so come out of her . and therefore there is no command , revel . 18. 6. for them to smite till then , but they are to put up their sword into the sheath , and to lead a quiet and peaceable life in all godliness and honesty under their governors , else they will be guilty of resisting and self-revenging condemned by christ and his apostles , which was to be proved . § 10. quinto-monarchians doctrine tends to murder , and ruine of humane society . hence also a seventh argument is deduced , that the smiting work , to which the doctrine of quinto-monarchians incites , is wilful murder , yea the most horrible murder that ever was , except his , who was a murderer from the beginning , john 8. 44. or theirs , who crucified the lord of glory ; for it incites to a professed smiting , and spoyling of all the civil powers on earth , even those to whom they are bound to be subject by all lawes of religion , nature , country , and reason , and to act these things with all extremity , out of imagined zeal for christ , which if it be not according to knowledge , is a fire of hell , which will hardly be ever quenched , and in prosecution thereof to smite those who resist them , which must of necessity be all those who adhere to civil powers , who will be doubtless the most conscientious saints on earth , and the greatest part of mankind , which must needs be wilful murder and robbery , if they have no warrant to do it . but they have none ; neither , revel . 18. 6. nor any other scripture , or revelation of god , that we or they do know , nor lawes of nature , or men do in the least warrant , or permit it , but all condemn it . and therefore if they should be permitted to act their design ( which god forbid ) there would be more destruction and wasting , than ever yet was made by men since the world began , and more truly they might be termed babylon , in whom the blood of the saints is found , than any civil powers yet extant ; now murder-makes persons the children of the divil , there being no sin more resembling him , john 8. 44. whosoever hateth his brother is a murderer ; and ye know ( saith st. john , 1 epist. ch . 3. 15. ) that no murderer hath eternal life abiding in him , therefore such are no saints , but antichristian , and the doctrine moving to it is damnable and antichristan . to which i shall add an eighth argument taken from the direful effects , to which the quinto-monarchians doctrine of overturning and smiting civil powers and lawes tends , which are all the miseries which anarchy and confusion brings on the world , even to the destruction of the church of christ on earth , or rather according to the project they propound , humane society , if not the extirpation of mankind . for by taking away civil powers , safety of persons , and all comforts of life are either taken away or much endangered . when the prophet isaiah threatned calamity to the people of the jewes , isai. 3. 1 , 2 , 3 , 4 , 5. he tels them , the lord , the lord of hosts doth take away the mighty man , and the man of war , the judge , and the prophet , and the prudent , and the ancient , the captain of fifty , and the honourable man , and the counsellor , and the cunning artificer , and the eloquent orator , and i will give children to be their princes , and babes shall rule over them , and the people shall be oppressed , every one by another , and every one by his neighbour : the child shall behave himself proudly against the ancient , and the base against the honourable . whereby it may be perceived that god took it to be a curse next after the taking away the stay , and the staff , the whole stay of bread , and the whole stay of water to take from the jewes their rulers , teachers , nobles , scholars , and therefore there cannot be a greater calamity to a people , after the destruction of the fruits of the earth , whereby famine comes than to smite time their civil powers , and eminent persons , who have been the protectors , and guides of the people . for then people become murderers and robbers one of another , and all places are filled with fears , dangers , cries , and miseries of all sorts . the evils we have felt in our own civil wars , shew what misery it is to have soldiers rule , and not princes and judges . and yet the evils we have seen are small , in comparison of what the jewes felt by the factions there , when jerusalem was besieged by titus ; but the evils , which would come on the world by the insurrection of the quinto-monarchians , if their project did take place , would far exceed them , their design being an universal destruction of them that oppose them in all the world , and when the conscience is perverted , there being no stay to mens furious zeal . if any say , that they would only smite oppressors of the saints , i reply , by their own rules they are bound to , separate from those churches which are select and more pure , as being seemingly refined , which are the gathered in pastoral way ( reducing things to primitive practise ) so far as they are corrupted and adulterated , and found opposers of the kingly office of jesus christ , in and over the whole world , and more especial in the administration of this part or dispensation of that kingdom , to wit , that of the stone , or war against his enimies ( for even in this generation there be a sort of people , and those we hope godly , that do acknowledge & wait in the expectation of the later , yea and hold forth the personal appearance of our lord as king , yet nevertheless oppose , and deny , and quite leap over this stone and its work , thereby endeavouring to render the saints useless and uncapable of destroying babylon ) which must make way , and without which we cannot attain to the peaceable , and more glorious administration of this kingdom , by removing those mountains , hills , and powers of darkness , which do oppose and hinder it . banner displayed p. 75. there are no churches , ( or at leastwise very few ) of the pastoral way in these nations , or elsewhere , but have something of antichrist in them , having forsaken and apostatized from the primitive and first love , and have , and do in many principle : and practises , strike hands with the interest of antichrist , and mystery of iniquity , 2 thes. 2. 3 , 4. p. 79. we accompt it a duty for the saints to separate from all the forms , practises , doctrines , and spirit of the antichrist in the world , in their brethren , in the churches , &c. and to be plain , we accompt him , and that spirit which either in act or deed wilfully and obstinately denies the smiting work of our lords kingdom antichristian ; inasmuch as that such would alwaies have christ , his saints , his cause , in , and on the earth a sufferer : but the scripture clearly manifests the contrary , p. 81 , 82. now then , if men be they never so holy , as they hope a sort of people be who oppose , deny , and quite leap over the stone and its smiting ; ( as they confess there are no churches , or very few of the pastoral way in these nations and elsewhere , but have opposed them ) yet are antichristian , they by their principles are to smite them , and so must oppress saints as well as others . and if any saints be civil powers , ecclesiastical rulers , governors in corporations , graduates in universities , pastors in churches , ( as no doubt thousands are who love the lord jesus , and wait for his appearing and kingdom ) yet these must be smitten too . and who can secure in such confusions as would arise upon the quinto-monarchians smiting work , any man , yea of their own party , from violence , and slaughter , when there is nothing but rage in private persons , whose proceedings are in heat of mad zeal , without any distinction by legal trial and just judgment , or certain rule ? sure no tyrants have ever done more mischief than this way of the fifth-monarchy-men would do , if it were prosecuted , nor is any doctrine more hellish , antichristian and damnable than this , that tends to overthrow all the civil powers , lawes , doctrines , forms , degrees , offices in church and state , which these term the spirit of antichrist in the world . and if it were supposed , that these furious zelots should accomplish their design , after the mixture of hypocrites , and the rabble of the worst , & most foolish men , who could hope there would be any peace , good order or justice in the world , or any remainder of sober men ? the world would be an acheldama , or field of blood ( which they impute to the nations of europe , even the protestant ) and the prevailing persons ( to use their own phrase ) blood-monsters , and instead of a visible kingdom of christ in the earth a solitude , chaos , tohu vebohu , as was afore the first creation , and the kingdom of antichrist , or the devil would be set up under pretence of making christs enemies his footstool . what lawes , order , or rule , tending to further religion , or righteousness , can any expect from men of such cauterized consciences as not to discern the mischievousness of such doctrine and practises as these have vented , especially after they have inured themselves to shedding of blood and rapine with extremity ? § 11. the 9th and 10th arguments against the smiting work of quinto-monarchians from the meekness , peaceableness , and patience of saints . to these arguments , which have been confirmed , i shall add a ninth taken from the opposition of spirit and practise , which their doctrine begets to the precepts of meekness and peaceablness , which the gospel requires of christians , and to which it assigns blessedness . our lord christ in his sermon on the mount , matth. 5. 5. saith , blessed are the meek : for they shall inherit the earth . v. 9. blessed are the peace-makers : for they shall be called the children of god. v. 22. he forbids rash anger , contemptuous speech and opprobrious language . v. 23 , 24 , 25. requires speedy endeavours of reconciliation with adversaries ; nor is it any thing against this precept of christ that he tels us , luke , 12. 49. 51. i am come to send fire on the earth , and what will i , if it be already kindled ? suppose ye that i am come to give peace on earth ? i tell you , nay ; but rather division . for these expressions do not shew his approbation of division , but his foresight of it , not as a thing which he affected , or as a thing desirable of it self , or which he studied to promote , but as a thing which he knew was unavoidable in the event , that while he endeavoured to promote the truth of the gospel by accident divisions would follow , not from his doctrine , which was the gospel of peace , but through the perversness of mens spirits , who would oppose it . but that it was the will of christ , that all christian saints should be meek , and peaceable appears from the many precepts injoyning them in the apostles writings , rom. 12. 18. if it be possible as much as lieth in you live peaceably with all men , rom. 14. 17. for the kingdom of god is not meat and drink , but righteousness and peace , and joy in the holy ghost . v. 19. let us therefore follow after the things which make for peace . gal. 5. 19 , 20. the workes of the flesh are hatred , enmities , variance , wrath , strise , seditions , divisions or factions . v. 22. 23. the fruit of the spirit is love , joy , peace , meekness . heb. 12. 14. follow peace with all men . james 3. 17. the wisdom that is from above is first pure , then peaceable . v. 18. and the fruit of righteousness is sown in peace of them that make peace . 1 pet. 3. 10 , 11. he that will love life and see good daies , let him seek peace and ensue it . from hence i argue , that doctrine is damnable and antichristian , which is opposire to christs , and his apostles commands , approbation , and beatification concerning meekness and peaceableness : but such is the doctrine of the quinto-monarchians , which stirs up enmities and hostility among men , teacheth separations from men , even such as they hope are godly , from churches , gathered in a pastoral way , reducing things to primitive practise ; and breaths out nothing but wars , and smiting of all that denie or oppose their smiting work , which are as contrary to meekness and peaceableness , as hot to cold , black to white . therefore their doctrine is damnable and antichristian . nor can they be acquitted by alleging such texts as , psal. 139. 21 , 22. and 137. 9. amos. 5. 15. hab. 2. 6 , 7 , 8. revel . 17. 16. unless they can shew all civil powers extant , and those , whom they hope to be godly , churches gathered in a pastoral way reducing things to primitive practise , yet count enemies to christs kingdom , because they oppose that which these call the smiting work of the stone , to be indeed haters of god , and babylon , and also that these are the stone , or the ten horns that are to hate the whore , and make her desolate . till this be done ( which i expect to be done at later lammas ) we may say as christ did , ye know not what spirit ye are of : or rather determin , that they are indeed of an antichristian , or diabolical spirit . for a further inforcing of this argument i shall adjoyn a tenth , taken from those many texts of scripture , especially in the new testament , which both require patience in the saints , and assigne blessedness to it , and make suffering the portion of the saints , and necessary to their entrance into the kingdom of god , & that to continue till christs coming , matth. 5. 10 , 11 , 12. blessed are they which are persecuted for righteousness sake : for theirs is the kingdom of heaven . blessed are ye when men shall revile you , and persecute you , and shall say all manner of evil against you falsly for my sake , rejoyce and be exceeding glad : for great is your reward in heaven , luke 21. 19. in your patience possess your souls , acts 14. 22. paul and barnabas confirmed the souls of the disciples , and exhorted them to continue in the faith , and that we must through much tribulation enter into the kingdom of god. 2 thes. 1. 4 , 5. so that we our selves glory in you in the churches of god for your patience and faith in all your persecutions , and tribulations that ye endure , which is a manifest token of the righteous judgment of god , that ye may be counted worthy of the kingdom of god , for which ye also suffer . 2 tim. 3. 12. yea and all that will live godly in christ jesus shall suffer persecution . heb. 12. 6. whom the lord loveth he chasteneth , and scourgeth every son whom he receives james . 1. 4. let patience have her perfect work , that ye may be perfect and entire , wanting nothing . james . 5. 7. be patient therefore , brethren , unto the coming of the lord. hence i argue , those who teach smiting , when christ and his apostles teach patience , those who count them antichristian , who would have christ , his saints , his cause in and on the earth a sufferer , though christ , and his apostles call it christian to suffer , and require patience until the coming of the lord , these teach doctrine , which is indeed damnable and antichristian . but so do the quinto-monarchians , as may be seen before sest . 2. therefore the doctrine of their smiting work is damnable and antichristian . § 12. the eleventh and twelfth arguments from contrariety to the martyrs agreement with papists . this also leads us to an eleventh argument , which is from the constant profession of the saints and martyrs , in all ages , that they were to suffer for the kingdom of god , not to fight for it , so speaks st. john , revel . 1. 9. i john who also am your brother , and companion in tribulation , and in the kingdom and patience of jesus christ , was in the isle that is called patmos , for the word of god , and for the testimony of jesus christ. where he makes these conjunct the kingdom and patience of jesus christ , and styles himself their brother and companion in tribulation and in the kingdom and patience of jesus christ , therefore he took all that were brethren to be companions therein , and these to be conjoyned together . this was the profession of the saints , in the times of the ten great persecutions , as may be seen in the writings of justin martyr , tertullian , cyprian , and such as wrote apologies for the christians , and the acts and monuments of the church ; which relate their practise suteable to their profession ; even when they were armed , and were a considerable part of the emperors armies , yet exposed themselves rather to butchery , than they would attempt to fight . yea when the beast was risen , to whom the dragon gave his power , and his seat and great authority , from which time , as is shewed before . sect. 4. the quinto-monarchians make civil powers not to be the ordinance of god , but antichristian , and the ordinance of hell ; yet the holy ghost foretels not the smiting work of the stone , or turning their plow-shares into swords , for the pulling down civil powers , and setting up the fifth kingdom on earth , but saith , revel . 13. 10 he that killeth with the sword must be killed with the sword. here is the patience , and the faith of the saints . which shewes that even they were not to set up the kingdom of christ by fighting , but by patience and faith . and revel . 14. 12. after the prediction of the fall of babylon , and the daughter of those who worship the beast and his image , and whosoever receiveth the mark of his name , it is added , here is the patience of the saints : here are they that keep the commandments of god , & the faith of j●sus , shewing that even in those times the saints would patiently suffer , not avenge themselves by smiting , or by destroying civil powers seek to set up christs kingdom on earth , the contrary whereto is taught by the quinto-monarchians , and thereby the generation of the just even the holy martyrs their profession and practise , is condemned , which is damnable and antichristian . on the other side ( which yeilds a twelfth argument ) these ●enents of the smiting of civil powers to set up christs kingdom tend to the justifying , or countenancing of the popish , former and later doctrine and practises , wherein they have challenged and usurped a power over emperors , and kings , to depose , and deprive them of life , when they have opposed the popes authority , or the roman church and religion , which opposition was counted by them to be against the kingdom of christ , and thought in ordine ad spiritualia , as they spake , they might dispose of their kingdoms as the vicars of christ , and visible monarchs of the universal church . which things these fifth-monarchy-men count antichristian ; and therefore their teaching and doing the like upon pretence of setting up of christs kingdom on earth , is by parity of reason , there being not better proof for the one than for the other , damnable and antichristian . § 13. the smiting work of quinto-monarchians is grounded on falsities , or uncertainties concerning the agents , means and time of smiting mentioned , dan ▪ 2. 34. 44 , 45. hitherto i have prosecuted those arguments against the quinto-monarchians doctrine and practise which shew it to be damnable and antichristian in respect of the act it self of smiting civil powers ; i shall add further more arguments against them , shewing the falsity and uncertainty of those grounds and principles , on which their determinations concerning separation from & smiting of civil powers rest . the first whereof is , that afore the fifth-monarchy be set up , and in order thereto , afore christs coming all civil powers , that are now extant as part of the fourth monarchy , are to be disannulled . which hath no foundation but in their own fancy , or hatred of the civil powers as withstanding their design . for it is said , revel . 17. 16 , 17. that the kings , which formerly supported babylon shall hate the whore , and shall make her desolate and naked , and shall eat her flesh and burn her with fire . for god hath put in their hearts to fulfil his will , and to agree , and give their kingdom unto the beast , until the words of god be fulfilled , and revel . 18. 9. it is said , that the kings of the earth , who have committed fornication , and lived deliciously with her , shall be wail her and lament for her , when they shall see the smoke of her burning : which shewes , that kings , even those that have joyned with babylon , shall remain after her fall , yea and some kings shall be the instruments of her destruction . and the apostle 1 cor. 15. 24. tells us , then cometh the end , when he shall have delivered up the kingdom to god , even the father ; when he shall have put down all rule and all authority and power . which words plainly intimate that afore the end , when christ shall deliver up the kingdom to god even the father , all rule and authority and power shall not be put down . which may be also gathered from revel . 11. 15. where it is said , and the seventh angel sounded , and there were great voices in heaven saying , the kingdoms of the world are become the kingdoms of the lord and of his christ , and he shall reign for ever and ever , which is said v. 18. to be the time of the dead that they should be judged ; and therefore till that time there shall be the kingdoms of this world , and consequently civil powers . a second is , that civil powers are to be dissolved by men . whereas this is still asserted in scripture as gods prerogative , that the most high ruleth in the kingdom of men , and giveth it to whomsoever he will , dan. 4. 25. 32. 34 , 35. and 5. 21. and even in the business of the fourth monarchy , the stone that is said to smite the image upon his feet , is said to be cut out of the mountain without hands , dan. 2. 34. 45. which is more likely to be meant of christ , who was cut without hands out of the mountain , that is , without natural generation as other men , whether by the mountain be meant eternity , or heaven , or the roman empire , or the universe of human kind , as i conceive , then of any other man or men . and if it be meant of the kingdom , as v. 44. doth expound it , that it shall break in pieces and consume all these kingdoms , it must be meant in respect of christ the king , whose dominion is set up by the god of heaven , and not by men , and therefore take it any way agreeable to the text , the stones breaking in pieces and consuming all the kingdoms must not be expounded of subjects , now calling themselves saints , destroying civil powers , to which they are subject . a third is , that men shall dissolve civil powers by fighting with swords , which is very false : for the stone that smote the image became a great mountain and filled the whole earth ; which if it be understood of christs spiritual kingdom , it smote the image by preaching the gospel , by which the power of the idols , who ruled in those kingdoms , was cast down , and by it the stone became a great mountain and filled the whole earth ; if it be meant of smiting hereafter , it is to be , as 2 thes. 2. 8. it is said , that wicked one the lord shall consume with the spirit of his mouth , and shall destroy with the brightness of his coming ; or if it be meant of the saints , as mr. thomas parker conceives , they are thus cut out by professed separation and victorious exemption without hands , that is , by the only power and finger of almighty god , as it is interpretted , dan. 2. v. 44 , 45. thus , saith he in his exposition of that vision , they began to be cut out anno 1160 in the waldenses , and continue so unto this day . and the extraordinary hand of god was seen therein , as the strange arising , growth , prevailing of them doth manifestly declare . but their absolute cutting out an exemption from the power of antichrist , is that which is to be expected at the term of the slaughter of the two prophets : when their rising by the power alone of god almighty , without the help of man is thus described , revel . 11. 11. and after three daies and an half , the spirit of life from god entered into them , and they stood upon their feet ; and great fear fell upon them that saw them : & they ascended up to heaven in a cloud , and their enemies beheld them . and the same hour was there a great earth-quake , and the tenth part of the city fell , and in the earth-quake were slain of men , or names of men ( as in the greek expounded by mr. mede , men of name ) seven thousand , presently after which it followes , the kingdoms of the world , are become the kingdoms of the lord and his christ. now be the earth-quake , as mr. mede thinks , a great commotion of the nations , and alteration of politique affairs , or some thing else , it is caused by gods power either without man , or only by the witnesses and their testimony , and if the falling , and slaughter thereby be in whole , or in part , the smiting of the stone , dan. 2. 34. 44 , 45. ( as it is probable ) it is not by fighting , sure not by such as overthrowes civil powers ; for they shall be altered and be instrumental to destroy babylon , revel . 17. 16 , 17. and therefore this ( which is the hinge on which the smiting work of quinto-monarchians turns ) being very uncertain , or rather very false , all their inferences thereupon must of necessity be groundless and unwarrantable . a fourth is , that the smiting work ascribed to the stone , shall be by the saints , even those who are private persons , and that the civil powers shall be smitten by them , to which they are subject , but for this they having nothing but an obscure prophecy to rely upon , and it not agreeing with plain precepts , which forbid resistence to the higher powers that are , this their impious collection is deservedly to be exploded and detested . a fifth is , that this smiting work shall be done by the saints afore christs coming , and in preparation thereto . but this agrees not with the apostles words 1 cor. 15. 24. where it is made christs work to put down all rule , and all authority and power , which will not be till the end , and then christ , or his father shall put all his enemies under his feet , which cannot be the work of the saints . for one of the enemies is death v. 26. which none in his wits will say can be destroyed by quinto-monarchian saints ; they perhaps may bring death on themselves and others , but sure they cannot destroy death , who cannot raise from the dead . besides the scripture makes the coming of christ and his kingdom comtemporary 2. tim. 4. 1. therefore not to be effected by the saints on earth , by any preparatory work of theirs . a sixth uncertainty or falsehood , which moves them to so much zeal for their smiting work , is , that they have fancied it to be the work of the present generation , which mr. tillinghast much insists on in his sermon on matth. 16. 3. concerning the signs of the times ; but upon how slender reasons may be shewed in what followes : sure when our lord christ made the time of his coming unknown to angels and the son of man , and known only to the father , mark 13. 32. he would have us not be curious to know it , but watch , that we be not surprised by it . and sith after all the labours of the learnedst and most prying inquisitors all the prophetical numbers about this thing of the ruin of babylon , and christs personal kingdom on earth have been so uncertainly calculated , that mens expectations have been deluded , it is great rashness for any to pitch on a certain year or age , much more to attempt such audacious and horrid things , as the smiting of civil powers in a preposterous way which attempt of theirs becomes the more inexcusable , in that their own writing entituled , the banner of truth displayed , shewed their uncertainty , and unresolvedness both in the manner , extent and time of this smiting work . for whereas they apply that of dan. 2. 34 , 35. 44 , 45. concerning the stones smiting of the great image so that the iron , the clay , the brass , the silver , and the gold was broken to pieces together , and became like the chaff of the sommer threshing-floors , and the wind carried them away , that no place was found for them : unto the saints , even gentile saints smiting of all parts of the fourth monarchy , all the civil powers of europe , which they count roman , babylon , and antichristian , yet p. 40 , 41. they make the conversion of the ten horns , rev. 17. 16 , 17. to be one gradation of the stones growth , which although they would not have to be the present powers of the ten horns , nor yet multitudes of people in the ten horns , but some out of all the ten horns , whom the lord will have mercy on , shall be chosen by christ , in which respect it is said the ten horns ; yet they admit that the powers of the ten horns ( which the text expresly v. 12. 13. terms ten kings , which had received then no kingdom , but receive power as kings one hour with the beast , who have one mind , and shall give their power and strength unto the beast , and are according to them part of the fourth monarchy to be utterly destroyed ) shall be subdued by the saints ; and as now they are antichristian , and fight for the beast against the lamb , so shall they become christians , and fighters for the lamb against the beast , which is utterly inconsistent with the being broken in pieces together by the stones smiting , so as to become like the chaff of the sommer threshing-floor , and the wind carry them away , that no place be found for them , if the stones smiting them be their subduing by the saints . and for the time of the beginning of their smiting work , which p. 46. they make the ending time of the mystical numbers spoken of by daniel and john for the accomplishment of those great things which god hath declared by the mouth of all his holy prophets to be brought to pass in these later daies , dan. 12. 11. rev. 11. 2 , 3. 12. 6. and 13. 5. which they make a great argument and quickning motive to the saints to look about them , and for the stone to arise and smite the compleated image , and break in pieces the iron teeth of the ravenous beast , that so deliverance may be brought , they grant , this thing which they lay down as a call to the stone is doubtful to most , and p. 47. tell us , that in this particular their judgment and opinion do most accord with mr. tillinghast his calculation , according to which those things named & spoken of to come to pass at the end of those numbers , would in all likelyhood have their accomplishment together with the said numbers the year of christ 1656. but the event disproving it , they will not engage further therein , but set down other signs , which are signs only from themselves , and not from any divine revelation , and yet p. 52. conclude , this present generation in which we live is the ending time of those mystical numbers forementioned , & the expiring time of antichrist , wherein god will begin to put a period to the beasts tyranny and powers : and therefore cannot but assert , that the consideration of these things is a great call and motive to the stone to arise , and be doing , which work we call the fifth kingdom in its first dispenspensation , preparing way for the second and more glorious dispensation ; but after mentioning the compleat and effectual call that the stone shall have to be a clear light into that time it shall smite , and into the work of that time , together with power from on high , whereby it shall be emboldened and fitted to smite as aforesaid ; and also a fit and leading providence or opportunity preparing way for its breaking forth , with these golden characters of power , wisdom and glory : and then adding some examples of gods former providence , they say , let the stone wait for the accomplishment of these particulars afore it smite , & add their humble conceit , & then mind those who at present are the gainsayers and imbittered opposers ( of this work , and yet hope and believe they are godly ) of this their faith and hope , lest they split themselves upon this stone , becoming their rock of offence , and so their bodies and lives perish upon such an account in this day of common calamity that hasteth upon the whole world . by which may be perceived their uncertainties in that , which they call their faith and hope , wherein those whom they believe to be godly oppose them , and their violence of spirit beyond all sobriety in moving persons so earnestly to that smiting work in this age upon no better grounds than their own conjecture , though they foresaw it would bring common calamity , and the bodies and lives of godly persons perish by reason of their opposition to this stone , which shewes they were resolved to smite all that stood in their way though godly , as it fell out in the year 1660. mr. tillinghast in his first sermon p. 26. saith , the work of christs kingdom , the glorious beginning of it , shall be about the time of the jewes coming in , and p. 39. saith , the lord make us wait on him for his own time , and yet , serm. 3. gives signes of its being near even in this generation , which he makes it the duty of saints to observe , though not one of the signes is from any revelation of god , but from things which may happen and have without such signification , as he would put upon them . i omit what mr. mede in his letter to arch-bish●p usher , and in other writings and many others write of the mystical numbers in daniel and in the revelation , which i would not have slighted so as to give no heed to them , it being not in vain , that the holy ghost hath delivered them to us : only this i conceive it very dangerous and unsafe to make them the warrant or motive to such an attempt , as the smiting of civil powers , or the beginning of any war against the known rules of scripture and lawes of civil government , it being in it self wicked , shewing bitter furious zeal without the wisedome from above , and likely hereafter , as it hath done formerly to others , to bring destruction of soul and body on the agents , and much misery on others whether opponents or neuters . § 14. many things are groundless and false , which the quinto-monarchians suppose and take as articles of their faith concerning the fifth-monarchy , and its setting up . to the uncertainties and falsities about the smiting work of the stone , whereby the evil of their attempt is demonstrated , i shall next add the uncertainties or falsities of those things , which th●y make as articles of their faith about the stones , becoming a mountain , and filling the whole earth . where . 1. they shew their inadvertency in making gentile saints , who are but subjects , the stone meant dan. 3. 34 , 35. excluding the jewes from being the stone in the beginning ; whereas the stone is expresly termed the kingdom , which shall stand for ever v. 44 , 45. which cannot be understood of the saints , who are subject , they are not the kingdom , nor do they stand for ever ; though they receive a kingdom that cannot be shaken , heb. 12. 28. but the stone is christ the king , and his dominion , which must fill the whole earth with subjects , lawes and administrations of rule and justice , which cannot be said of the saints gentile or jewish . which inadvertency causeth them to speak confusedly p. 19 , 20. and throughout their book termed the baaner of truth displayed , sometimes terming the stone christ , sometimes his kingdom , sometime the gentile saints sometimes the jewes joyned to the gentiles . now the same stone which smites the great image becomes a great mountain and fils the whole earth ; but this is not true of the gentile saints , or jew and gentile joyned together , they become not a great mountain , nor fill the whole earth , therefore they smite not the image . 2. that the stone , or fifth kingdom is an outward visible kingdom , not the spiritual kingdom , which was begun by christ in the days of his flesh is much insisted on , as the chief ground of their faith and hope in this matter . but in the banner of truth displayed p. 20. in answer to the question what this stone is ? they say , this stone is called in scripture the kingdom of christ , and the kingdom of christ this stone , dan. 2. 44 , 45. matth. 21. 43 , 44. which , they say , hath a twofold dispensation , i. e. 1. an internal dispensation , or the inward kingdom , which is the kingdom of christ in the hearts of his saints , and in and over his church . 2. an external dispensation , 1. of war , in subduing and conquering his stubborn enemies and opposers in the world , whereby they shall be compelled to yield , and shall become subjects though kings and princes . 2. of peace upon the earth , in and over the whole world ; which is the new creation and restitution of all things , where will be perfection & no sin ; among the saints immortality , & no mortal nor corruptible thing , where death shall have no sting , nor grave victory ; but all shall be swallowed up in christs fulness , which is victory . and for this they cite many scriptures in the margin . now 1. i grant that the stone , dan. 2. 44 , 45. is the kingdom of christ or of god , mat. 21. 43 , 44. 2. the distinction of the internal & external kingdom is not denied . 3. nor do i oppose the double dispensation of this kingdom . 4. nor do i deny the description of either dispensation . but 1. hence i infer , that the stone , dan. 2. 44 , 45. notes the internal kingdom , or the dominion christ had by the preaching of the gospel , termed the gospel of the kingdom , matth. 24. 14. meant matth. 21. 43 , 44. for 1. that kingdom is meant there , and no other , which was to be taken from the jews , but that could be no other than the internal kingdom , for no other kingdom was then among them but it , therefore no other is there meant . 2. that kingdom was there meant which was to be given to another nation , meaning the gentiles , but that was no other but the internal . 3. that kingdom is there meant , whose fruits were to be brought forth by the nation , to whom it was to be given : now the fruits of the kingdom are expressed to be righteousness , peace and joy in the holy ghost , rom. 14. 17. which belong to the internal kingdom , and therefore no other there meant . which thing is also confirmed by other passages of scripture , as namely that of our saviour , luk. 17. 20. when he was demanded when the kingdom of god should come , he answered them and said , the kingdom of god cometh not with observation , or with outward shew , therefore the kingdom of god meant in the gospel , is not the outward visible kingdom , which the quinto-monarchians expect , which is also proved from v. 21. where it is added , neither shall they say lo here , or lo there : for behold , the kingdom of god is within you or among you , which could be no other than the kingdom set up by the preaching of the gospel . to which is to be added christs good confession before pontius pilate , john 18. 36. kingdom is not of this world : if my kingdom were of this world , then would my servants fight that i should not be delivered to the jews : but now is my kingdom not from hence . wherein our lord christ declares his kingdom foretold by the prophets , not to be of this world , that is an earthly kingdom , but a heavenly , which is opposed to that which is of this world , john 8. 23. the same thing might be gathered from the speeches of christ , john baptist , and the apostles in many places , especially the parables of christ , which shew that by the kingdom of god , or of heaven , is meant that dominion christ hath over his church by his word and spirit , which being the same with the stone , dan. 2. 44. 45. it follows that it began in christs daies on earth , and that the smiting and filling the whole earth by the stone was effected by the preaching of the gospel , which prevails against the power of darkness , and brings into the kingdom of the son of gods love , col. 1. 13. which i say not to exclude the kingdom of christ by such external discipline or rule as is meant 1 cor. 4. 20. when the apostle saith , for the kingdom of god is not in word , but in power ; but to shew what kind of kingdom is meant , dan. 2. 44. 45. by the stone , which , i may truly say , is become a stone of stumbling and rock of offence to the quinto-monarchians , instead of the corner st●ne of the kingdom of christ , on which they might be built to salvation . 2. i add , that christ doth smite his enemies by the material sword and by war , and that there is such an external dispensation of it , in respect of which some passages , which in the new testament , speak of the coming of his kingdom in power are to be understood , as when he miserably destroyed those wicked men which slew the son of god and cast him out of the vineyard , which is expressed by the stones grinding to powder or dashing to pieces matth. 21. 41. 44. which to be meant of the jews , and their destruction by the romans appears from luke 20. 16. 18 , 19. matth. 21. 45. the like is to be said of christs kingdom in destroying the persecuting emperors and roman empire by the sword of their own soldiers , and chiefly by constantine the great his victories over maxentius and licinius , to whose time that is applyed by mr. mede which we read revel . 12. 10 , 11. and i heard a loud voice saying in heaven , now is come salvation and strength and the kingdom of our god , and the power of his christ. and the like is to be conceived at the making the whore desolate , rev. 17. 16. it is not denied , that this shall be by war , but none of these wars were or are to be managed by saints as saints , of private persons subjects to other lords . the saints overcame the dragon , rev. 12. 11. not by war , but by the blood of the lamb , and by the word of their testimony , and they loved not their lives unto the death . it is said rev. 17. 14. that the ten kings shall make war with the lamb , which is most likely to be meant of their persecuting the lamb's followers unto the death , and the lamb shall overcome them , for he is lord of lords , and king of kings , and therefore hath all power in his hands of angels and men to execute his purpose , and they that are with him are called and chosen and faithful , as appears by their adhering to the lamb unto the death , rev. 2. 10. by which they are conquerors , and are crowned : no where are they said to overcome by fighting with the sword . as for the rewarding double by gods people to babylon , rev. 18. 6. it is answered before sect. 9. 3. the description made of the external dispensation of the kingdom in peace may be allowed : but then it will not agree to the thousand years reign mentioned , rev. 20. 6. for in that time there shall not be such a reign over the whole world , as that there shall be no enemies , nor sin ; if so , how should satan , when he is loosed out of prison at the expiration of the thousand years , deceive the nations which are in the four quarters of the earth , gog and magog , to gather them to battel : the number of whom is as the sand of the sea , and they go up on the breadth of the earth , and compass the camp of the saints about , and the beloved city , and then fire comes down from god out of heaven and devours them , rev. 20. 7 , 8 , 9 ? sure these things shew , that in the thousand years reign the kingdom of christ shall not be so universal and entire , but that in the four quarters of the earth , the indians in the east , the tarters in the north , the americans in the west , and the moors in the south shall remain a wicked people , and at last be raised up by the divel to destroy the people of god ( which it is likely shall have a reign on the earth a thousand years , when the jews shall be converted , and the turkish tyranny , and papal cruelty and delusions shall cease by such waies as divine providence shall order ) and then by divine vengeance from heaven shall be destroyed . but for the external dispensation of the kingdom of god in peace as they describe it , it can agree to no time , but the universal resurrection , and last judgment ; in which alone is nothing mortal , no ▪ sin , which follows after the thousand years reign and gogs and magogs destruction , rev. 20. 11 , 12 , 13 , 14 , 15. 3. the quinto-monarchians suppose , that towards the end of the fourth monarchy , the stone , that is christ in the gentile saints shall smite the iron legs & toes of the roman empire , & then begin the fifth monarchy , which after the smiting of them , the saints shall take , and so be universal monarchs , or have the universal kingdom , which shall stand for ever . now they are quite mistaken in the time and means of the stones smiting and the saints taking the kingdom . for the smiting was to begin , as mr. mede observes in his discourse on mark. 1. 14 , 15. in the daies of christ on earth , when the fourth monarchy was at the heighth , not in its declining : for the stone , that is the fifth kingdom , was begun in the daies of these kings , that is the last of them , not after them , and that our saviour plainly declares , when , after that john was put in prison , he came into galilee preaching the gospel of the kingdom of god and saying , the time is fulfilled and the kingdom of god is at hand ; repent ye and believe the gospel . in which words our saviour declaring the time to be fulfilled , and the kingdom of god to be approaching plainly shewes , that then was the time of which daniel said ch . 2. 44. and in the daies of these kings shall the god of heaven set up a kingdom , which shall never be destroyed ; and the kingdom shall not be left to other people , it shall not have any successor , but it shall break in pieces and consume all these kingdoms , and it shall stand for ever ; it shall be unshaken , though the earth and the heavens be once more shaken , heb. 12. 26 , 27 , 28. and for the time of the saints of the most high taking the kingdom , and possessing the kingdom for ever , even for ever and ever , dan. 7. 18. it is expressed , v. 13. to be when one like the son of man came with the clouds of heaven , and came to the ancient of days , and they brought him near before him . which in the new testament is applied to christs second coming , matth. 24. 30. and 26. 64. mark 13. 26. and 14. 62. luke 21. 27. revel . 1. 7. acts 1. 11. 1 thes. 4. 17. which mr. mede in his fourth letter to mr. hayn proves to be at christs second coming by the brightness of which shall be the consumption of the man of sin , 2 thes. 2. 8. and at his appearing shall be his kingdom , 2 tim. 4. 1. and then shall the saints of the most high , which overcome sit with him in his throne , even as he also overcame , and is set down with his father in his throne , revel . 3. 21. to them he will give power over the nations , to rule them with a rod of iron , so that as a potters vessel they shall be broken to shivers , even as he received of his father revel . 2. 26. 27. then the kingdoms of the world shall be the lords and his christs , and he shall reign for ever and ever , the lord god almighty takes to him his great power and reigns , and the nations were angry , and his wrath was come , and the time of the dead that they should be judged , and that he should give the reward unto his servants the prophets , and to the saints , and to them that fear his name , small and great , and should destroy them which destroy the earth , revel . 11. 15. 17 , 18. and revel . 20. 4. the thrones are said to be set as dan. 7. 9. and they sate upon them and judgment was given to them as dan. 7. 26. & then the dominion or kingdom given . to the saints who are troubled rest shall be given by god with the apostles when the lord jesus shall be revealed from heaven with his mighty angels , 2 th. 1. 7. the saints shall judge the world , 1 cor. 6. 2. and jesus said unto them , verily i say unto you , that ye which have followed me , in the regeneration , when the son of man shall fit in the throne of his glory , ye shall also fit upon twelve thrones , judging the twelve tribes of israel , matth. 19. 28. ye are they which have continued with me in my temptations : and i appoint unto you a kingdom , as my father hath appointed unto me : that ye may eat and drink at my table in my kingdom , and fit on thrones judging the tribes of israel , luke 22. 28 , 29 , 30. and for the means of obtaining this kingdom as it is said , the stone was cut out of the mountain without hands , that is human help , so it is said , in the daies of these kings shall the god of heaven set up a kingdom which shall never be destroyed , dan. 2. 44 , 45. which therefore our lord called the kingdom of heaven , and gives the reason , because his kingdom was not of this world , nor from hence , john 18. 36. but from heaven . and where it is said , that the saints of the most high shall take the kingdom , and possess the kingdom for ever , even for ever and ever , dan. 7. 18. it is added v. 21 , 22. i beheld and the same horn made war with the saints and prevailed against them ; until the ancient of daies came , and judgment was given to the saints of the most high ; and the time came that the saints possessed the kingdom . v. 26 , 27. but the judgment shall fit , and they shall take away his dominion , to consume and to destroy it unto the end . and the kingdom , and dominion , and the greatness of the kingdom under the whole heaven shall be given to the people of the saints of the most high , whose kingdom is an everlasting kingdom , and all dominions shall serve and obey him . the saints take it not by their getting it , but by gift , not by conquest , but donation . suteably in the new testament , luk. 12. 32. fear not little flock , for it is your fathers good pleasure to give you the kingdom : matth. 25. 24. come ye blessed of my father inherit the kingdom prepared for you from the foundation of the world . out of which passages we may well infer 1. that it is great temerity in the quinto-monarchians to be so peremptory as they are , in setting down the time of the saints taking the kingdom : especially , if we consider , that when our lord christ was asked immediately afore his ascension into heaven , lord , wilt thou at this time restore again the kingdom to israel ? he said unto them , it is not for you to know the times or the seasons , which the father hath put in his own power , acts 1. 6 , 7. wherein he gives us to understand , that the times and seasons of restoring the kingdom to israel are put by the father in his own peculiar power , and therefore were not to be then known to the apostles , nor to us , till by the events shewing the foregoing signs , and the special instinct of gods spirit was shewed the just period of the mystical numbers , in which they are to be fulfilled . 2. we may infer , that it is very great folly , pride and arrogant presumption for a number of gentile saints in an island or continent to think to smite the fourth monarchy by arms , which is to be destroyed by the spirit of the lords mouth , and the brightness of his coming , and to take to themselves a kingdom which god only can give , and to set up christs kingdom , which god makes his prerogative , ps. 2. 6. yet have i set my king upon my holy hill of zion , ps. 110. 1 , 2. the lord said unto my lord , sit thou at my right hand , until i make thine enemies thy footstool . the lord shall send the rod of thy strengh out of zion : rule thou in the mids of thine enemies ; and to think to do this by armes a feeble means , which is to be done not by might , nor by power , but by his spirit . the monstrous arrogance of this attempt is made the more hainous 1. because , when it hath been begun heretofore by any , they have found god against them , the lord by his providence dissipating their counsels and frustrating their attempts , so as that in fine they have only brought ruin to themselves , and occasioned hatred of the wayes of god , and a hard hand in civil powers on the innocent . which argument , although it do not universally hold , that what succeeds not well in the event pleaseth not god , yet is good against these men , who have no other ground or warrant to their attempts , but the opinion they have of gods putting it into their heart and assurance of his help , this being their own speech banner displayed , p. 89. so that we make our conclusion ( with manoahs wife of old ) if the lord were pleased to kill us ( or suffer our enemies to kill us ) he would not have received a burnt offering , and a meat offering at our hands ; neither would he have shewed us all these things , nor would [ as at this time ] have told us such things as these , judges 13. 23. which shewes that the chief thing animating them to that bloody attempt was the opinion they had , that their determinations were of god , and that they were assured of help from him ; which was the very thing that thomas muncer , and hacket , and such like unquiet spirits were of satan incited by , and ended in nothing but blasphemy of god , and reproach of religion . 2. their abuse of scriptures wrested by unstable and unlearned persons to their destruction , arguing from obscure passages against plain precepts doth aggravate their evil acts , it being no small evil to make the holy scriptures , which are for humility , meekness , patience , trust in god , peaceableness , an instrument to commotions , disobedience to superiors , shedding blood , & such like horrid wickedness . so in the banner desp●ayed p. 19. mal. 3. 3. rev. 14. 4 , 5. are alledged to prove the stone , dan. 2. 34 , 35. is christ jesus in the pure sanctified and refined gentile christians ; when the former speaks of the sons of levi , and the other mentions the 144000. who it is likely are the same with 144000. revel . 7. 4. sealed of all the tribes of israel : and p. 59. the words of the prophet jerem. 51. 19 , 20 , 21 , 22 , 23. spoken either of cyrus , or the king of babel are alleged to prove , that the lord hath elected and made choice of zion his people to act in this work and service ( of smiting civil powers ) unto whom he saith thus , thou art my battle-axe and weapon of war. so extremely are they deceived and deceive others . 3. which is the worse in them , in that they urge their notions as matters of their faith , when yet they use conjectural expressions , p. 40. probable conjecture , p. 41. seems to favour , p. 42. we do not ascertain or determin , only suppose , p. 44. this our opinion . p. 48. we may probably conclude , p. 55. humbly conceive about them ; and sometimes vent inconsistencies , as that the stone is christ , and yet the gentile saints , the jewes excluded , though they shall be the stone when made a mountain , with many more uncertainties about the stone , the little horn , dan. 7. and other things too tedious to be insisted on . 4. to these we may add the uncharitable conceits of their governors , their revilings of them , their unquietness in separating from those that concur not with them , their contention , and ejection from their society , such as do oppose them in their heady and violent practises , all which shew , that they are animated by the infernal spirit , and not from above , and in all likelihood have received their opinions and practises from jesuites and emissaries of rome , who have crept into societies of zealous christians and sown their tares among them . the tenents about civil powers being too near of kin to one another . § 15. the claim which quinto-monarchians make to civil government on earth in the saints afore christs coming is false . having shewed the sinfulness of smiting civil powers , the vanity of the conceits about the stone , dan. 2. 34 , 35. the falsity of the notions about the fifth-monarchy , i shall now examin their assertions about the saints right to the kingdom on earth before christs coming ; about which are held many false and pernicious positions which i shall now discuss . the first is , that before cited by me sect . 2. in these words , the creature man was priviledged with being lord over inferior creatures , but not over his own kind ; for all men being alike priviledged by birth , so all men were to enjoy the creatures alike without propriety one more than another . which position is manifestly false even concerning the state of nature uncorrupt . for even then the man was the head of the woman , as the apostle asserts 1 cor. 11. 3. and proves v. 8. 9. from the womans creation : for the man is not of the woman , but the woman of the man : neither was the man created for the woman , but the woman for the man ; which plainly proves a dominion and propriety of the man over and in the woman , who is of his own kind , and the contrary doctrine would infer not only polygamy , but also community of wives , which was the very doctrine of the nicolaitanes , of which christ saith in two epistles , rev. 2. 6. 15. which thing i bate . the same also may be said concerning father and child even in nature uncorrupt , if there had been any child born in that state , they would not have been all alike priviledged by birth , but the creature man was priviledged with being lord over his own kind , nor were all men to enjoy the creatures alike without propriety but one more than another , the father being priviledged by birth above his child , so as to be lord over his child , and enjoy him with propriety , and not another his child , nor he anothers : nor is it to be conceived , but that in goods , cattel and fruits of the earth , there would have been propriety in them so , as that the wife was to be at the husbands disposing and allowance concerning them , and the child at the fathers . 2. the second ( which is the quinto-monarchians opinion cited sect. 2. ) is that all men , as they are men have lost their rights and priviledges in respect of government in the first adam . which is false . for , 1. our lord christ in the point of divorce doth determin , that divorces allowed by the jewes were not right , because they agreed not with the law of marriage in the beginning , matth. 19. 4 , 5 , 6. which argument of our lord rests on this proposition , that what law was made in the beginning was in force still , and consequently the right of government , which a husband had above his wife , a father above his child , continue still . 2. if all rights and priviledges in respect of government in the first adam were lost , then they are still lost to them that are not in christ , which if it were true , all unbelievers would be usurpers : but this is false . for 1. the government of husbands over wives remains to infidels , the author to the hebrewes ch . 13. 4. tels us , that marriage is honourable in all , therefore in infidels . if not , then the apostle 1 cor. 7. 13. did not rightly determine , that the woman , which had a husband that believed not , if he were pleased to dwell with her , was not to put him away , or leave him ; which supposeth , that the right and power of a husband remained in him , though an infidel ; for , where the bond of marriage continues , the right and priviledge in government belonging to it still continues . the same also is to be said concerning the right & priviledge of a parent in respect of the child , it remains as well to infidels as believers , and also masters over servants . for even such as were evil or froward , from whom they were likely to suffer , yet the apostle 1 peter 3. 18 , 19. would have christians to be subject to them for conscience towards god ; therefore they had a right of government over them , who were infidels , even by gods appointment . ▪ yea the fifth-monarchy-men themselves in the banner displayd p. 51. acknowledge , that the powers of old rome the a bloody persecutor were ordained of god , rom. 13. 1. and therefore even infidel powers have right and priviledge of government by their own concession . and indeed the apostles determinations 1 cor. 7. 17 , 18 , 20 , 21 , 22 , 24. are plain resolutions , that the christian calling , doth neither make men free , nor servants , nor alter their civil relations , but that the christian is , as he was , neither better nor worse in that regard . 2. if infidels were usurpers of government , then what ever sentence they past , it was unjust , though it were never so right in respect of the cause , it being done by him that was no judge , whereas the scripture makes even the infidel powers gods ministers revengers , or doers of right unto wrath unto him that doth evil . rom. 13. 4. 3. if they were usurpers , then did christ ill to bid to pay tribute to caesar , to acknowledge pilates power given him from above , john 19. 11. paul to appeal to caesar , and to say , he stood before caesars judgment seat , where he ought to be judged , acts 25. 10 , 11. he should not have said , i think my self happy king agrippa , because i shall answer for my self before thee this day , acts 26. 2. nor to felix , acts 24. 10. forasmuch as i know , that thou hast been of many years a judge unto this nation , i do the more chearfully answer for my self , he should have declined his audience , or sentence , as being coram non judice , or have termed him a man , without any shew of reverence , or respect , as the quakers are wont to do , or have termed him antichristian , or babylon , as the quinto-monarchians do the civil powers now extant . in a word no honour should be due to an unblieving prince , though st. peter bids , honour the king 1 pet. 3. 17. and the arguments urged before sect : 3. should be evacuated . 4. if all right and privledges in respect of government in the first adam were lost among infidels , so as that all infidel judges were usurpers , then among them judges were not unjust , though they did not right to the wronged , because they had no power , and so the judge , who feared not god , nor regarded man , had not been rightly termed by our lord christ , an unjust judge , luke 18. 6. for not avenging the widdow . nor pharoah , or abimelech , justly punished for not restoring abrams wife , nor any just war between the king of sodom and other kings , nor had ephron the hittite any just possession of the cave abraham bought , nor any just contract between isaac and abimelech , nor did david justly defend toi against hadadezer , nor is there any justice in contracts , or comerce with infidels to be observed , nor they capable of doing right , or wrong , if there be no just legislative power , or power of judicatory among them , but they bear the sword , if not in vain , yet unjustly , and therefore are ill charged by st. paul , rom. 1. 28. to be filled with all unrighteousness . a third position , which with inconsiderate men takes , as being in shew agreeable with scripture , and tending to christs honour , though as they mean and use it , it is both false and pernicious , is , that jesus christ is the only lawful and true begotten heir , and lawful king , and potentate of these three nations , and of all the nations of the earth , and ( as he is the seed of abraham ) shall possess the earth : yea and the very gates of his enemies ; and that the sole legislative power of the nations , is and doth of right appertain and belong to him , and shall be exercised by him , dan. 7. 27. jerem. 10. 7. isai. 9. 6 , 7. gal. 3. 16. &c. from whence it hath been usual with the men of this persuasion , not only to style christ king jesus ( which is his right ) but also to disavow any other king but king jesus , as if the owning of any other as king in these nations were indeed a renouncing christ from being their king. now it is to be granted . 1. that the lord jesus christ not only as he is the son of god , but also as man , is of right , and is to be acknowledged the prince of the kings of the earth , revel . 1. 5. to whom all power in heaven and earth is given , matth. 28. 18. god hath made him lord and christ , acts 2. 36. he is lord of all , acts 10. 36. nor is it denyed that the texts quoted do belong to him : or that he is the heir of all the nations of the earth , as he is the seed of abraham , to whom the promises were spoken . yet the words , daniel 7. 27. mention his kingdom not till the judgment sit , and they shall take away the dominion of the little horn , to consume and to destroy it unto the end ; and therefore assert not the exercise of the kingdom there meant as yet . the words jerem. 10. 7. are impertinently alledged concerning christs being king of nations as the seed of abraham ; sich they are spoken only of the divine nature in opposition to the idols of the nations . the words isai. 9. 6 , 7. foretold christs kingdom in the daies of his flesh , which christ himself saith , was not of this world , but such as belonged to him as the child born , of the increase of whose government there should be no end . the words , gal. 3. 16. are true of christ personal , but so also , as that they have respect to all believers as abrahams seed by faith v. 7. 29. and that they are not to be understood of a visible monarchy acquired by fighting ( of which the quinto-monarchians dream ) but of the inheritance of the righteousness , by faith , which should be to all nations v. 28. in which respect abraham also is said to be the heir of the world , rom. 4. 13. 2. it is not to be denied , that all kings ought to acknowledge christ their superiour , and themselves to be subordinate to him , and that those , who will not acknowledge the holding of their power , crownes and scepters under this great monarch , and for him , shall be deemed and adjudged by christ as traitors to him , and proceeded against accordingly by him , according to his lawes ; and the threatning , luke 19. 27. but 1. this will be done by him in such way as he thinks good , he hath not made any saints on earth judges over kings , whether they be traitors to christ or not , nor allowed them to proceed against them , nor hath he assigned any time wherein he will proceed against them afore the great day of judgment , in which he will judge the saints as well as kings , and will damn them that pretending themselves saints , shall take upon them christs peculiar office to judge their kings , and execute judgment ( that is outrage and murder ) on their governours to whom christ requires their subjection . sure paul , when he reasoned with felix , acts 24. 25. did nor go about to terrify him with threatning of any judgment , he , or the saints on earth had , but minded him of the judgment to come . nor did our lord christ himself , either to pilate , or the high priest use any menacing speeches , but only told the high priest , matth. 26. 64. hereafter ye shall see the son of man sitting on the right hand of power , and coming on the clouds of heaven . 2. this will nothing concern the king of these three nations , nor any other kings , or rulers , who do acknowledge they rule under christ , and rule for christ , and therefore cannot with any colour be adjudged as enemies to christ by those , who have no cognizance of the secrets of mens hearts , nor any way or power of judicature in such things , but must leave them to the trial of the universal judge . 3. we grant , that , so far as christ hath made any lawes pertaining to civil , or church government , kings have no power to abrogate or alter them , but are bound , according to that authority they have , to see them executed and observed ; yea and to repress them , that pretend themselves saints , as traitors both to them and christ , from whom they have authority , who appose their power , and hinder their actings in that which is agreeable to christs lawes . for if they be not officers under christ as mediator ( which i assert not ) yet they are rulers under christ as the son of god , and will be owned and assisted by him , in doing his work against any that pretends himself christs vicar , or lurks under the vizour of a saint . but as i said before , sect. 6. 1. the lawes of christ are not sufficient without other lawes to settle and order thousands of particulars whether belonging to the church , or common-wealth , but that there is need of humane lawes to determin them . 2. that the jewish lawes are not fitted for the government of christian states , and churches of the gentiles , except in some few . 3. that the lord christ and his apostles did of purpose leave us at liberty concerning them , lest the gospel should be hindered by them , and permitted all nations to order their own lawes and civil government according to general precepts of the word and the exigence of civil affairs . 4. that to tie men to mosaical civil precepts , any further than the general equity of them requires , would be to judaize . 5. that the most holy saints that are on earth , are and will be bound to observe humane lawes of their civil seperiors under pain of god ; wrath till christ at his coming put down all rule and all authority and power . 6. that it no whit detracts from christs supreme dominion to have kings to be rulers under him , and therefore we abhor that speech cited sect . 2. jesus christ alone is lord and king , and all men are equals . a fourth position deduced from the third , is , that the saints of the most high are by themselves a common-wealth and free-state , which is somewhat like the opinion of papists who exempt men in holy orders from the secular power , and it is not unlikely to have been instilled into the minds of quinto-monarchians by some of the popish party ; but is a false and foolish conceit , refuted by all the arguments before produced , requiring subjection to civil powers , even such as are evil , and proving , even agreeably to the state of mankind corrupt , that civil power and natural power of government belongs to infidels over saints , and therefore saints cannot without injury shake off the yoke of allegiance and obedience , which is upon them by the imposition of civil and natural powers , though unbelievers . it is also foolish , for 1. it supposeth saints may be by themselves , which is contrary to the express doctrine of our lord , matth. 13. 30. which tels us , that the tares and the wheat are to grow together until the harvest , which he expounds after v. 40 , 41. that it shall be the end of the world afore the wicked and the children of the kingdom shall be separated : which he also teacheth by another parable v. 47 , 48 , 49 , 50. all those who are for gathered churches , though they would have none in church communion but visible saints , yet are forced to acknowledge from these scriptures , that they must live together , whether they will or no , in the world , and therefore this , and indeed the whole project of the quinto-monarchians , is but a fond dream , and too like the donatists and circumcellions of old in africa . but were it granted , that there may be , or have been plantations of godly persons unmixt : yet experience hath shewed , that even amongst them differences quickly arise , by reason of different apprehensions , and divisions and enmities , and in a little time heats , animosities , factions , oppositions and other corruptions follow . besides , who can secure the generation following from corruption ? moses and joshuah settled the common-wealth of israel with order , laws , rites of religion , and all by immediate direction from god : yet quickly did they corrupt themselves . the like may be said of the times succeeding david and solomon . our own times yield like instances , that the posterity of the best and holiest planters , though free from many provocations , which the people have from whom they remove , yet in an age do degenerate from their predecessors holiness , and in their manners and government become like other people . and what we have seen in our daies , of the giddiness , shallowness , instability , selfishness of the choicest men for government , and holiness , whom men could find in a nation , should me thinks awaken men from continuing in that dream , no better than the fancy of a golden mountain , as if they might have a common-wealth or free-state or gathered church by themselves on earth of pure saints . 2. but were this feasible , that there were a common-wealth or free state of uncorrupt saints by themselves on earth afore christs appearing , yet without such promise and provision made for them by christ , as we yet have no assurance of , they would not subsist long , but perhaps be , as the historians phrase is , populus unius aetatis , a people of one age , by reason of the weakness they would have to resist their enemies , which would be more in number than themselves , perhaps a thousand fold , and their enmity be encreased as pharaoh's was to the children of israel , and either oppress them or destroy them . if after the thousand years reign the divel could go out to deceive the nations , which are in the four quarters of the earth , gog and magog , to gather them to battel , their number being as the sand of the sea , and they go up on the breadth of the earth , and compass about the camp of the saints and the beloved city , rev. 20. 8 , 9. it is much more likely , while satan is at liberty and millions of enemies infidel pagans , cruel mahometans , bloody papists , profane and vitious protestants , unquiet and unruly members in the gathered churches , loose libertines , and erroneous revolters from pure worship , true doctrine , and true christian conversation in duties of love and righteousness , walk on every side , that a small number of saints in profession should have more enemies against them , if they did live by themselves on earth , as an entire and independent common-wealth . if in christs retinue there were a judas , can any company of saints secure themselves from hypocritical members , and their treachery ? sure the little flock of christ is more beholding to kings and rulers , and laws , and government , though with some rigour and persecution , than they are sensible of , or thankful for as they should be . we have seen how unsuccessful endeavours have been to reform churches , to rectify governments as we desire , how like tinkers work alterations in them have been , that while one hole is stopped two are made , how many various forms of government have been devised , whereof one hath opposed the other , that while they have been hammering on a new frame all hath fallen to pieces , every one likely agreeing about what they would not have , few about what they would have . and therefore it would be more agreeable to the mind of god , for christians now though under many grievances and pressures to subject themselves peaceably even to hard rulers , and as god admonished the jews in babylon to pray for their peace , for in their peace they should have peace , and to seek the peace of them , jer. 29. 7. till god call them out of babylon by his providence , and not either by flying from them as enemies desert their station ( wherein by their abiding they might perhaps through their good conversation amend them , or by their patience pacify them ) or by reviling provoke them , or by conspiracies or tumults incense them against them , much less after the quinto-monarchians furious manner take up arms to make themselves a free-state , and lords of the world . the fifth position is , that saints regained the rights and priviledges in respect of government in the second adam or lord from heaven , which position is deduced out of the former , but is false and pernicious . for 1. it supposeth that the rights and priviledges in respect of government were lost in the first adam , which is before proved false . 2. that the second adam , or lord from heaven , hath regained them : whereas there is no text of scripture that doth mention , that this was the end of his coming into the world to get for himself or for his disciples the actual regiment or government of the natitions of the world in an outward manner by making and executing laws about civil affairs , nor was this ever claimed by christ or his apostles , but when he perceived that they would come and take him by force , to make him a king , he departed again into a mountain himself alone , john 6. 15. and when one of the company said unto him , master , speak to my brother , that he divide the inheritance with me , he said unto him , man , who made me a judge or divider over you ? luke 12. 13. 14. which plainly shews christs refusal of medling with civil affairs , though it were but by speaking for one brother to another , yea and his disclaiming any civil office or judicature as not belonging unto him . and his whole estate of life , and deportment in the daies of his flesh was altogether incongruous to a civil government , or rule ; nor did he ever disturb herod , pilate , the high priests or elders of the jews about their government , but only he once drave the buyers and sellers out of the temple by special instinct , and rode on an asse into jerusalem , to shew his right as the son of david , and freely reproved the wickedness of the jewish rulers and pharisees , yet still requiring those that were healed of leprosy , to go to the priests and shew themselves to them for a testimony to them , that he was not against the observance due by the law to them . it is indeed said rom. 14. 9. that to this end christ both died , and rose and revived , that he might be lord both of the dead and living . but this cannot be meant in respect of civil government on earth , and the rights and priviledges thereof , but the spiritual rule he hath over them now , and the great dominion he shall have at the universal judgment , when at the name of jesus every knee shall bow of things in heaven and things in earth , and things under the earth , and every tongue shall confess that jesus christ is lord , to the glory of god the father , phil. 2. 10. 11. yea this thing was the very stumbling block of the pharisees , by reason of which they denied his kingdom , and his being the messiah ; because he did not take upon him civil rule , nor by human forces subdue the romans , as david the philistines , but by invisible power cast out divels , healed diseases , rebuked storms , and multiplyed loaves , and did such other acts , and gave such laws as were altogether unsutable to the king and kingdom which they fancied and expected . so that this conceit of christs regaining the rights and priviledges in respect of government , which was lost in the first adam , meaning the outward visible government of the world in respect of civil affairs , is but a jewish opinion altogether disagreeing with christian doctrine . it is true , that the apostles minds did oftentimes hanker after it , contending sundry times who should be chiefest among them , and the two brethren james and john by their mother asking the two nearest places to christ in his kingdom : but they were checked by christ expresly telling them , that to sit at his right hand or his left was not his to give , but for whom it was prepared of his father , matth. 20. 23. shewing thereby that in his present state he had no such kingdom , or throne as they dreamed of , nor was to have ; nor the disposal of such places as they ambitiously sought , but told them of their suffering afflictions , and to all his apostles said , ye know that the princes of the gentiles exercise dominion over them , and they that are great exercise authority upon them , but it shall not be so among you v. 25 , 26. yea when they would know , who should be greatest in the kingdom of heaven , he called a little child unto him , and set him in the midst of them , and said , verily i say unto you , except ye be converted , and become as little children , ye shall not enter into the kingdom of heaven , whosoever therefore shall humble himself as this little child the same is greatest in the kingdom of heaven , matth. 18. 1 , 2 , 3 , 4. declaring plainly , that all affecting government , and superiority in this world was contrary to his kingdom , and therefore the monstrous ambition of quinto-monarchians , of getting into their hands the kingdoms of this world , is as contrary to christianity as bitter to sweet , darkness to light , or rather indeed antichristian , or babylonish , being under another disguise the same with the popes claim of universal monarchy , as vicar of christ , of having both swords spiritual and temporal , therein lifting himself above all that is caled god , or is worshipped 2 thes. 2. 4. it is true that it is said , heb. 1. 2. god hath in these last dayes spoken unto us by his son , whom he hath appointed heir of all things ; but this inheritance is either as he is the son of god , according to his divine nature , or his inheritance at his exaltation into heaven , in that sense , in which he is said to be made head over all things , to , or for the church , ephes. 1. 22. which is to be understood in respect of that power over angels and men , so far as concerns their administation of all things , for the welfare of his church , in neither of which are the saints heirs with him . but in neither of these senses , nor in any other sense , or place of scripture is he said to be the heir of the world so , as that he should regain the rights and priviledges in respect of civil government lost in adam , nor where abraham is promised to be heir of the world , rem . 4. 13. is it meant in respect of the civil government of the world , but as the text shews , that he should be heir of the world , that is the blessing of righteousness should be to jewes and gentiles throughout the world , walking in the steps of his examplary faith , whereby they become his seed . 3. it asserteth , that saints regained the rights and priviledges , in respect of government in the second adam , or lord from heaven ; which is a false and a most arrogant presumptuous position . for , 1. if christ have not regained it for them , then they have not regained them in him . but that christ hath not regained it for them , is already proved in overthrowing the second supposition ; therefore saints have not regained in christ the rights and priviledges , in respect of government civil . 2. if government civil were not lost in adam , then it is not regained in christ , but civil government and natural were not lost in adam , as is before proved in this section ; therefore they were not regained in christ. 3. if the rights and priviledges of civil governments were not regained in christ to the apostles , then they were not regained in christ to any saints ; for none had more regained for them by christ than the apostles , nor any of the saints excelled them ; if any can shew better charters , or patents from christ for such rights and priviledges , then the apostles , let them shew them ; the holy scripture tells us , that god hath set in the church first apostles , 1 cor. 13. 28. they are in the foundations , eph. 2. 20 ▪ revel . 21. 14. but , that the apostles had not the rights and priviledges in respect of civil government on earth , afore christ's coming in the clouds , is proved before from christs words , matth. 20. 25 , 26. from rom. 13. 1. where every soul , even an apostle , saith chrysostome , is to be subject to the higher powers , from st. paul his acknowledgments and example of subjection , from st. peters precept and example . whence we account the popes of rome to have the forehead of and impudent whore , when they claim in st. peters right , the universal monarchy of the whole church , and superiority above emperors and kings , and directly , or indirectly in order to spirituals , power to dispose of civil governments , to translate the empire , depose princes , give away kingdoms , command emperors to make an expedition to the holy land , and many more things , as if they were his right , as successor to st. peter , to whom christ promised the keys of the kingdom of heaven , not of earth . if this claim be justly , as it is , judged to be an antichristian , babylonish usurpation , it is by parity of reason . more antichristian , and babylonish for the quinto-monarchans to challenge the rights and priviledges in respect of government to be gained to them under the name of saints , when they can shew no such donation from christ , or any act of acquisition , whereby he obtained it for them , or any conveyance of it to them , or any saints till christs appearing ; the apostles shall sit upon twelve thrones judging the twelve tribes of israel , but not till the regeneration , when the son of man shall sit in the throne of his golory , matth. 19. 28. termed his kingdom , luke . 22. 30. the saints shall judge the world , but not till the time come they shall judge angels , 1 cor. 6. 2 , 3. in the interim their condition is to be humbled under the mighty hand of god , that he may exalt them in due time 1 pet. 5. 6. james 4. 10. 4. if the portion of the saints which is regained for them by christ be in spiritual blessings in heavenly things , and no where in temporal dominion in this life , then it is false , that saints regained the rights and priviledges in respect of government in the second adam , or lord from heaven , but the antecedent is true ▪ as appears by the many promises to them , which assign spiritual blessings to them as their portion . where the apostle paul mentions the blessings given to the faithful in christ jesus he saith , ephes ▪ 1. 3. blessed be the god and father of our lord jesus christ , who hath blessed us with all spiritural blessings in heavenly places , or things in christ , and then recites them without mention of any earthly power or preferment . in the new covenant set down , heb. 8. 10 , 11 , 12. spiritual grace is promised , but not earthly greatness , and riches as in the old . where our lord christ , matth. 5. assignes blessedness to holy persons , he placeth it in other things , then the kingdoms of this world . he saith , v. 5. blessed are the meek , for they shall inherit the earth , but no where the dominions of the earth . the apostle saith , 1 tim. 4. 8. bodily exercise profiteth little , or for a little time , but godliness is profitable for all things , or for every time , having the promise of the life that now is , and that which is to come . but how to understand this our saviour tells us , mark 10. 29 , 30. there is no man that hath left house , or brethren , or sisters , or father , or mother , or wife , or children , or lands for my sake and the gospels , but he shall receive an hundred fold now in this time , houses , and brethren , and sisters , and mothers ( which cannot be understood in the same kind , but in that which is equivalent ) & children , and lands , with persecutions , and in the world to come , eternal life . we are heirs with christ , but 't is , if so be that we suffer with him , that we may be glorified together , rom. 8. 17. whether paul , or apollos , or cephas , or the world , or life , or death , or things present , or things to come , all are yours ; and ye are christs , and christ is gods , 1 cor. 3. 23 , 24. but all are not theirs to dispose them , or to rule over them , they cannot dispose of life , or death , things to come , nor have rule over paul , or cephas . but god doth order and dispose them for their benefit in the event , as it is said , rom. 8. 28. and we know that all things work together for good to them that love god , to them who are the called according to purpose . the saints shall inherit all things , but they must overcome first , revel . 21. 7. by the blood of the lamb , and by the word of their testimony , not loving their lives unto the death , revel . 12. 11. no where is there a promise of the rights and priviledges of civil government to the saints on earth . 5. if the holy scripture makes it an ill character of a man , and an accursed condition to have his treasure on earth , his portion in this life , his good things here , to be his danger , and an ill foreboding sign to be rich , that the desire and care of these things intangle and insnare men , choke the word of god , that it becomes unfruitful , then sure they have not regained the rights and priviledges in respect of government in the second adam . but the former is true , as is manifest in these scriptures , matth. 6. 19 , 20 , 24 , 25. and 13. 22. mark 10. 22 , 23 , 24. psal. 17. 14. luke 6. 24 , 25. and 16. 25. 1 tim. 6. 9 , 10. therefore also the later ; and therefore we may more truly say , that the men who make this claim , do indeed unsaint themselves . 6. if it be gods design to have , for the most part the holy saints to be of the meanest sort , then sure they have not regained the rights and priviledges in respect of civil government and possessions in this life . but the former is true , as appears by these scriptures , 1 cor. 1. 26 , 27 , 28 , 29. you see your calling , brethren , how that not many wise men after the flesh , not many mighty , not many , noble are called : but god hath chosen the foolish things of the world to confound the things that are mighty ; and base things of the world , and things which are despised hath god chosen ; and things which are not to bring to nought things which are , that no flesh should glory in his presence . jam. 2. 5. hath not god chosen the poor of this world rich in faith , and heirs of that kingdom which god hath promised to them that love him . therefore the saints regain not priviledges of government in this life , if the saints and princes of this world are often distinguished , then saints as such have not regained the rights and priviledges in respect of government in this life ; but they are so distinguished , 1 cor. 2 , 6 , 8. therefore the consequent is right . 8. if saints receive that kingdom which cannot be shaken , then their interest is not in the kingdoms of this world that come to nought , 1 cor. 2. 6. but the former is true , heb. 12. 28. therefore also is the later . 9. if christ have made the saints kings and priests to his father , not to men , a royal priesthood to offer up spiritual sacrifices acceptable to god by jesus christ , then that which christ hath effected for the saints is not the gaining of the rights and priviledges in respect of civil government . but the former is true , rev. 1. 6. and 5. 10. 1 pet. 2. 5. 9. therefore also the later is true . 10. if the saints be exceeded in wisdom and power fit for civil government by the men of this world , then sure christ did not regain for them the rights and priviledges in respect of civil government in this world : for sure , if he had gained the end he would have provided and ordered the means , as is done by him in respect of the inheritance of the kingdom of heaven or eternal life . but the antecedent is true , as appears by our saviours words , luk. 16. 8. the children of this world are in their generation wiser than the children of light , and all experience in all ages , which shews how few of them are fit for managing of civil government , therefore the rights and priviledges in respect of civil government in this life are not provided for them . 11. if the rights and priviledges in respect of civil government were gained for the saints , then doubtlesse christ would have directed them in the way and means to have attained them , but that he hath no where done , but left all nations to their own constitutions and waies of government , therefore christ hath not gained for the saints the right to civil government . 12. if the rights and priviledges in respect of civil government were gained by christ for the saints , then they that are not saints are not governors of right , then no king is rightly a king , no master rightly a master , no husband rightly a husband , or father rightly a father , or tutor rightly a tutor , but a saint . but this is false as hath been shewed abundantly before , the scripture acknowledging , yea the quinto-monarchians themselves acknowledging even the powers that were the emperors of rome , though bloudy persecutors of the saints , the ordinance of god , therefore government civil is not the saints right and priviledge . 13. if the saints had regained by christ the rights and priviledges in respect of government then they had right to require tribute and service of men , and consequently what they impose is due to them , and then they should not be guilty of unrighteousness , theft , purloining , though they took from infidel masters or other unbelievers . but the scriptures make believers or saints culpable for extortion , theft , purloining , covetousness , defrauding as well as others 1 cor. 5. 11. ephes. 4. 28. 1 thes. 4. 6. 2 thes. 3. 6. 10. 12 tit. 2. 10. therefore they have not the rights and priviledges in respect of government . 14. if the saints have regained the priviledges and rights in respect of civil government in christ , then either as saints , or under some other consideration ; if under some other consideration , then it is not by reason of their sanctity or their interest in christ ; if as saints , then all saints have these rights of government ; and if so , a child that is a saint , a wife , a servant , over an infidel father , husband , master , which would invert all order , and make voyd all the precepts of obeying parents , ephes. 6. 1. submitting to husbands , eph. 5. 22. obedience to masters , eph. 6. 5. all which are grosly absurd making void the commandments of god for human traditions . 15. if the saints have the rights and priviledges in respect of government regained in christ , then either saints by profession or real only : not the former , for such are hypocrites , children of hell more than others , and therefore christ hath purchased nothing for them by his death or intercession ; not the later , for then rights and priviledges in respect of government should be a nemo scit , a thing which no man can judge of , but he who can search the heart and try the reigns ; but rights and priviledges in respect of government are things necessary to be known , that we may know to whom we are bound to be subject , to pay tribute , to address our selves to for justice , and other ends and uses of empire . 16. if saints have the rights and priviledges in respect of government , then those only have power to make governors , as kings and their officers , who make saints , especially preachers , ministers , and pastors of churches . but the scripture makes this no part of a ministers work , he is not to intangle himself in affairs of this life , 2 tim. 2. 4. this is never intimated to have been done , or that it should be done : they are said to be of god , his ministers , not the ministers of the saints or pastors of churches , nor did ever any pretend it to be the right of church officers to constitute kings and civil governors , till the popes of rome usurped that power to create the emperors , whose predecessor gregory the great acknowledged the emperor mauricius to be his lord , and the like was done by other popes to the emperors of rome , until the time of hildebrand named gregory the seventh , whom becket in england followed taking upon him to annul the english laws , and asserting the kings power to be from the church . 17. if the rights and priviledges in respect of government be the saints , then they cease to be governors when they cease to be saints , and so the opinion heretofore charged unjustly on wickleff , that a prelate or prince falling into mortal sin should be disavowed , which is even by romanists decried ; then might those that have power to excommunicate and to declare them hereticks , apostates depose them , yea then should princes be at the mercy , not only of popes , but also of every ecclesiastical consistory , yea they themselves should be bound in such cases to lay down their government , and ecclesiastical rulers and godly persons to abandon them as being no governors of right , because no saints : which would make governments , which are the great supporters of human society , to be the weakest and silliest invention among men , not like the ordinance of god , by whom kings reign and princes decree justice , prov. 8. 15. but rather a device of idiots , bring the greatest confusions and mischiefs incident to human affairs , deter infidel princes to become christians , if they see they must possesse their dominion at the will of ecclesiasticks , with many other great absurdities . we find in scripture kings have deposed priests , as solomon did abiathar by gods allowance , but no where priests to have deposed kings with any approbation : this hath been but of late , a thing hatch'd at rome , and fetch'd from hell. 17. if the saints have the rights and priviledges in respect of government regained in christ , then is temporal dominion founded in grace , but that is not true , sith it is given out of common providence for the good of human society , not out of special love to the saints : for it is one of the things that is for the benefit of the bad as well as the good , as the shining of the sun , and the falling of the rain , matth. 5. 45. and therefore the benefit of it is sometimes denied to the good , and granted to the bad , so that in these things all are alike , one event is to the righteous and the wicked , eccles. 9. 2. 18. if government of others were the saints right , god would not have made saul king , nor david acknowledged him king over israel , nor adjudged him to death that slew him , nor would god have termed cyrus his shepheard , isa. 44. 28. his anointed , isa. 45. 1. nor daniel have said to nebuchadnezzar dan. 2. 37. thou o king art a king of kings , for the god of heaven hath given thee a kingdom power and strength and glory , or to darius , o king live for ever , dan. 6. 21. 19. if the saints have regained in christ the rights and priviledges in respect of government , then all offices of government , or some only ; if all , then every saint is of right a king , and so a king by inheritance , succession or election , is no more a king than the meanest saint , yea than a child , if a saint , and so no wo when the king is a child contrary to eccles. 10. 16. then one person hath no more right to an office than another , which would introduce anarchy , and take away all government , which is indeed the event to which fifth-monarchy-mens principles and actings tend , under shew of the saints right to put power into the hands of the most violent spirits , whereby all orderly government will be demolished , and tyranny of a few , with the common robbery of all , promoted . if some only have rights to some offices and priviledges in respect of government , who shall distinguish ? how shall the right of each be tried ? what court shall there be to decide controversies of this kind ? is there any that hath discerning of spirits to find out each ones fitness ? is there any oracle of god , any priest by urim and thummim , who can declare what is to be done ? sure such devices are not of god , but of satan , which tend to unsettle things placed in order , and involve men in inextricable difficulties not to be avoided without a miracle . lastly , if the saints have regained rights and priviledges in respect of government in christ , then are those unjustly debarred from them who are saints . but the quinto-monarchians in their banner of truth displayed do not only declare the saints are to separate from the romish , universal , national prelatical , parochial presbyterian churches , but also from the congregational churches , though they hope godly , if they oppose them or concur not with them in their smiting work , though they be brethren in the churches , yet they accompt him and that spirit which either in act or deed wilfully and obstinately ( as blessed be the almighty they did both before by the quinto-monarchians own confession and in the year 1660 ) denies the smiting work of our lords kingdom ( as they pretend it to be , though it be but their own work , and for themselves moved by their own phrenetick fury or intemperate blind zeal ) antichristian , terming them formally godly , if they be not as violent as themselves , and degrading them as if they had no sanctity , who are not s●●dementate as themselves , which shews that they account them only for saints , that are of their spirit and mind , and appropriate the rights and priviledges in respect of government to those of their party , excluding those who join not with them , though confessedly godly and brethren , for whom , they cannot deny , christ hath regained as much as for themselves , which shews their injustice , if not hypocrisy , and overthrows their assertion , that the saints as saints have regained in christ the rights and priviledges in respect of government , sith they will have no saints , but their own party to have regained them . the sixth position to which all their consultation and doctrine tends , and which is indeed the venom and poyson of all their tenents boyled up to the heigth , is , that the kingdom and power in these nations is the saints birthright as freemen of the common-wealth of israel and heirs of the whole world with christ , gal. 3. 29. whence 't is that they say , 't is to be desired from good and sound grounds that they would exercise that royal authority which god has given unto them and invested them with as they are saints by calling , which is to defend themselves and offend their enemies , and to contend against those that do or shall oppose them in their work and businesse , which is to smite powers and to take the kingdoms of the world into their own possession , the glass of the beasts power being almost run out in these nations , p. 27. the call which the stone shall have to act in its smiting work , is for the greatest part thereof now pertinent and fitly applicable to a faithful remnant now extant in england , and fulfilled in and upon them ; and also seeing that the signs laid down in the word of god for the time of the end are in a great measure now fulfilled and accomplished in england's remnant : therefore we conclude and assert , that 't is lawful and warrantable , and is a duty incumbent for captivated sion and oppressed saints to stand up in gods name , and fear , and deliver themselves and that glorious gospel of the kingdom now by them declared to the world , from persecution , oppression , and that long captivity and bondage , which she hath remained in , and to break the yoke of the oppressor , which is now upon her neck according to the word and commandment of the lord , zech. 2. 7. isa. 52. 2. we are perswaded that the work of the stone is the present work of this generation , and our present work , and do accordingly exhort the saints to arise , to fall upon the enemy , p. 62. now these positions , conceits , and exhortations are impious and vain . for , 1. it is proved before , that their separation from their brethren , deserting their superiors to whom they owe subjection , their reviling and speaking evil of powers , their taking up arms against them are not honest and just means . 2. it is not proved that the smiting work dan. 2. 34 , 35. is that work which they exhort to . 3. nor is it proved to be the work of saints as saints . 4. nor is there any thing they produce , that shews it to be the work of this generation . 5. nor any thing that shews that it is pertinent and fitly applicable to a faithful remnant now extant in england . 6. nor can any thing be deduced from the signs laid down in the word of god ( which they only say are in a great measure fulfilled and accomplished in england 's remnant ) for the time of the end to warrant their acting , sith no signs are sufficient for acting against plain precepts without a clear commission by extraordinary revelation or miraculous power , much lesse when they are not wholly fulfilled , and that accomplishment they are encouraged by is taken either from conjectural calculations of mystical numbers , or from the heat of some ( perhaps real saints ) excited by the oratory and confidence of their magnified teachers and leaders , opposed by other sober and considerate persons as godly , though not so hot-spirited as themselves , which heat hath cooled much , and many have been withdrawn from them , as themselves complain and experience shews , which also hath proved , that they have much deluded themselves and others who have rested upon their calculation of mystical numbers . 7. nor is there any thing deprehended in those , whom they call the faithful remnant in england , why they should be called to this work rather than others of former time or in other countries . for though they magnify them that are of their party as pretious saints , publick-spirited , self-deniers , illuminated ; disparaging others as formal professors , leavers of their first love , and the like , yet experience hath proved them to be but as other men , or rather many of them to have been worse than others , far from saints and a faithful remnant , and by their uncharitablenesse , rashnesse , cruelty , contempt of and disobedience to their governors , to have been more like divels than saints . 8. the falling off of many , who perhaps inclined to them and favoured their design , apprehending it to have been at first out of good meaning and to a good end , but since finding it to have been out of a factious spirit , and tending to blood and rapin , likely to beget ( when the rabble of loose persons , agents for rome , and men of desperate fortunes should with a shew of sanctity and zeal for christ join with them ) an horrible wasting and depraedation of mens estates ( which these men as holy as they would be taken to be , its likely aimed at , when they used those words p. 66. in such a practise they shall be no losers , christ will give them an hundred fold , even the spoil of their great and rich enemies , who are his opposers and in the end an eternal crown ) together with an universal enmity and dreadful anarchy , have deserted them , is a good evidence of the madnesse and impiety of their assertion and exhortation . 9. it is evident , that they have been deluded in their conceits , and their wild positions and attempts by the want of power and authority , which are necessary for that work , which they imagined the faithful remnant in england called to . for as the apostle saith 1 cor. 4. 20. the kingdom of god is not in word but in power , and therefore there being no such power of calling down fire from heaven , of smiting the earth with plagues , or any other extraordinary power , such as is foretold of the two witnesses rev. 11. or in the prophets , judges , or apostles sent by god , we cannot take their attempts or call to be any other than heady & rash , not from gods spirit , but fond opinion of the power of their prayers , because of their vehemency ( as hackets was in q. elizabeths daies ) and satans delusion of them . 10. it is a very great delusion they are transported with , which makes them imagin they shall by their arms subdue all the enemies of christ , make them the footstool of christ , and take the kingdom ; which is made the work of god , when he sends the rod of his strength , in the day of his power , in the day of his wrath , psal. 110. 1 , 2 , 3 , 5 , 6. which to attempt by themselves is a most monstrous giant-like enterprise . 11. nor is it a small vanity and folly in them to presume to antedate the saints exaltation afore christs appearing , which is to be accomplished at his coming and in his kingdom . 12. it shews the want of sobriety in these men , that they abuse holy scriptures and scripture expressions , altogether impertinent to their purpose , for so evil purposes as they alledge them . as for instance in applying those words zech. 2. 7. isa. 52. 2. which are spoken of the people of the jews , and their delivery from the captivity of babylon in chaldaea , or some other dispersion proper to them , to the people of england , which were never under such captivity , making their subjection to civil rulers babylon , which is gods ordinance , and exhorting them to deliver themselves by arms in the imitation of them , who delivered themselves from exile by voluntary embracing of the allowance of cyrus and other persian kings . their claim also of the kingdom and power in these nations as the saints birthright as freemen of the common-wealth of israel and heirs of the whole world with christ , gal. 3. 29. is alike ridiculous . for they are no otherwise freemen of the common-wealth of israel , than in a metaphor taking the church of god for the israel of god , and church members freemen of the common-wealth : but this belongs to every christian , at least who is really such in the whole world , and then if freedom should infer soveraignty , they should be kings because freemen , which is a meer non sequitur . gal. 3. 29. speaks not of the inheritance of the whole world , but of the promise , which is of the spirit v. 14. not of the dominion of the whole world . the rest of their arguings are like these , as will appear in that which follows . § 16. the reasons and arguments of fifth-monarchy men for their separation and smiting civil powers , are shewed to be vain . it remains now , that i consider what i meet with in the writings i have seen for the quinto-monarchians separation from , and smiting civil powers , and acting in the behalf of the fifth-monarchy , or visible kingdom of christ on earth , as they term it , and the saints taking it into their possession . the reasons of their separation and engaging against all civil powers , are in the banner of truth displayed . p. 84 , 85 , 86 , 87 , 88. whereof the first is this , because the fifth kingdom , which is jesus christ's and the saints , together with the lawes and ordinances thereof , is to take place of the roman kingdom , which is the kingdom of the beast and antichrist ( with destruction thereto ) together with all the lawes and ordinances thereof , dan. 2. 44. ch . 7. 18. 26 , 27. isa. 2. 3. 1 cor. 6. 2. heb. 12. 28. answ : this is granted , and it is in part fulfilled by the setting up of christs kingdom by preaching the gospel , and is yet to be fulfilled at christs appearing ; of the former of which , dan. 2. 44. isai. 2. 3. heb. 12. 28. are meant , of the later , daniel 7. 18. 26 , 27. 1 cor. 6. 2. none of the texts term civil powers in england the kingdom of the beast and antichrist , or the roman kingdom , nor prove the fifth kingdom , is to be set up by separation from civil powers , or engaging against them ; which were to be proved , and therefore , if that which is said to be an undeniable truth among the saints , yet sith those saints are not infallible , and other saints perhaps doubt of it , as judicious as themselves , it should have been proved , and also their inference thence cleared , unless they had been resolved to deceive , or remain deceived . 2. because the civil power is that which doth oppose the righteous kingdom of jesus christ , not only deteining his right interest , title and birthright of inheritance from him ( as much as in them lies , which is as great an evil as if they should effectually accomplish their wicked design ) but also do make war against the lamb christ jesus , and the saints his followers , rev. 17. 14. psal. 2. 1 , 2 , 3. are we the friends and subjects of jesus christ ? why then are we found the friends and subjects of men ? how can this be ? can we serve christ and belial ? let saints therefore be convinced of this , namely , that the civil powers are christs enemies , it is they that labour to prevent the rise and breaking forth of that kingdom , and neer unto the time of its firm establishment , their combination will be very high & great , i saw the beast ( which all grant to be the civil , or at leastwise the civil and ecclesiastcal power ) and the kings of the earth , and their armies gathered together to make war against him that sate on the horse , and against his army , rev. 19. 19. if so , then it consequently follows , that 't is the saints great duty to withdraw from this beast , the kings of the earth their armies , strength and power , neither are they ( upon pain of his highness great displeasure ) to maintain , or help , and abet , or assist any such armies , or powers who are raised , or continued to make war against him , lest they be found traitors secretly assisting his enemies , and so fighters against his glory , power , crown and scepter . answer . this is a very deep charge , but so confused and in generals , that it serves the more fitly to hide the deceit of the accusers , it being true , dolus versatur in generalibus , their 's guile in accusations , which are only in generals tending to make any suspected , or accused , against whom they have a prejudice , and the more defficult for the accused to defend himself . if it be meant of the popish prelates and princes , or mahometan , or pagan , it is not denied ; if it be meant of the protestant , civil and ecclesiastical powers , it should be shewed , which of them , and in what facts they do those things here charged on them . perhaps they that are accused , are not guilty , or if they be guilty , yet not of such facts as amount to what is here imputed to them . sure every injurious act to a saint makes not the power an enemie to christ , nor every unrighteous law , or act , which may hinder the progress of christs kingdom , doth so oppose the righteous kingdom of christ , as to be construed , not only the deteining of his right , interest , title and birth-right of inheritance from him , but also making war against the lamb christ jesus , and the saints his followers , much less to be taken for an opposition to christs kingdom , as much as in them lies , and as great an evil , as if they should accomplish their wicked design . possibly this opposition , which they accuse powers of , is nothing else , but an opposition to the wild and frantick actings of fifth-monarchy men ; which if so , they rather are to be said to further the righteous kingdom of christ , than oppose it , and the fifth-monarchy men be more truly chargeable with the making war against the lamb christ jesus , and the saints his followers . possibly the quinto-monarchians do charge powers with these things only , out of uncertain rumors and reports , yea perhaps only out of prejudice , which is too too frequent , though it be but a divelish practice , in many that are reputed saints . surely these consulters in a secret conventicle , where the powers cannot be heard speak for themselves , are not competent accusers to arraign , and judges too to condemn their superiors , if i may not be allowed to call them their betters . this is indeed an intolerable and damnable presumption both to god and man. nor is there any thing in the texts that is for their purpose , the former , revel . 17. 14. being meant only of those kings who received power as kings one hour with the beast , and give their power and strength to the beast , which sure cannot be meant of the protestant princes , or prelates , or powers , it being expresly declared by the apostles , acts 4. 25 , 26 , 27. to have been fulfilled in the conspiracy of herod , and pontius pilate , the gentiles and princes of israel , putting christ to death . the other text , revel . 19. 19. is confessedly meant of christs enemies that shall be near the time of the rise of the kingdom of christ ; and therefore is madly applied to a duty of non-assisting , or ressisting present powers . it 's against all rules , but those of frayes , when tinkers and pedlers , and the rabble rout fall to fighting , to strike richard for robert , to oppose the present powers in this generation , the civil and ecclesiastical , because the beast and the kings of the earth , and their armies shall be gathered together , to make war against him that sate on the horse , and his army . no marvel men that thus argue , should hate lawyers and universities , which would hisse out such law and logick ; no marvel godly brethren desert them , when they vent such things , as befit devils rather than saints , and better agree with the doctrine of hell , than of the church of christ ; to whom that may be applied , which christ saith , revel . 2. 9. i know the blasphemy of them which say they are jewes , and are not , but are the synagogue of satan . as for us who have not known the depths of satan as they speak , we judge we may be friends and subjects of men , even such as do oppose the righteous kingdom of jesus christ ; if we do not concur with them , nor love , nor favour , nor yeild obedience to them in that opposition , we may be subject to them in the things of men , though we oppose them according to our duty , as did the three children , dan. 3. 16 , 17 , 18. in the things of god , when they act contrary thereto . nor need we fear to be charged with serving christ and belial , or being found secret , or open traitors to christ , while we assist them in matters of civil government , and good order of churches , though they be adversaries to some truths we hold , or some practises , which we conceive , and perhaps are , our duty . the power is not belial alwaies , when those that have the power be men of belial : a believing servant may serve with a good conscience an unbelieving master : enough hath been said of this before . i am ashamed that any that hath the name of a protestant , or saint , should thus argue , and it is altogether inexcusable in these men , who acknowledge in this their writing that the persecuting powers in the apostles dayes , were the ordinance of god , to which christians should be subject , rom. 13. 1. 3. say they , because the very life , well-being , rest and happiness of the saints both in the external and internal sence consisteth , and is laid and wrapt up in the kingdom of christ , which is granted ; they add , and not in this kingdom of antichrist , and babylonish state , which is a filthy and polluted thing , heb. 11. 26 , 27. 2 pet. 3. 13. but how doth it appear that the present civil powers are the kingdom of antichrist , and babylonish state , or that owning or assisting them is resting in such a kingdom or state ? sure heb. 11. 26 , 27. 2 pet. 3. 13. there 's not a word to prove that , which they take for granted ; yea , we may perhaps better retort this reason , and say , it is the happiness of saints to separate from these fifth-monarchy-men , who , instead of the kingdom of christ , would bring us into the kingdom of antichrist and babylonish state , by inciting us to separate from , and smite civil powers , and charge them as denying the power and authority of christ ( who would have to caesar the things of caesar given ) even from this their own speech of forbidding us to be under the power of men , which is , gods ordinance , rom. 13. 1. and though the followers of christ ought to travel and cry , and be restless , until the man-child be brought forth to rule the nations , and until zions righteousness go forth as brightness , and her salvation as a lamp that burneth , mic. 4. 10. isa. 62. 1. &c. yet are they not to give their goods , or to use their endeavours to further the quinto-monarchians project : nor do the words , micah 2. 10. warrant them to relinquish powers which be over them ; but we may justly exhort all holy persons in the words of moses , numb . 16. 24 , 26. get you up from about the tabernacle of the quinto-monarchians , who are seditious against their governors , as corah , dathan , and abiram were , depart , i pray you , from the tents of these wicked men ( though pretended saints ) and touch nothing of theirs , lest ye be consumed in all their sins . 4. say they , because 't is prophesied of the saints , that they shall take the kingdom , power and dominion from the beast , dan. 7. 18. 26. we therefore conclude , that 't is a duty incumbent upon the saints of the later daies , to endeavour the translation of the kingdom and power , from the beast , to jesus christ : else how shall they fulfil the word of god , which is a sure word of prophecy ? now how can saints be instrumental in this great work , except they first perform this act of separation ? which being done renders them in a great measure ready for that which follows . answ : it is prophesied of the saints of the most high , that they shall take the kingdom , and possess the kingdom for ever , even for ever and ever ; but it is not said , that the kingdom they shall take shall be the visible kingdom on earth , after or towards the time of the end of the fourth , or roman monarchy , or that the saints are the gentile saints , or the gentile saints of this age , or this island , or of the city of london , or that they shall take it from the beast , or that the beast is the civil power of england , or that they shall take it by their separation , or smiting work , or that the saints shall take away the dominion of the horn to consume , and to destroy it unto the end , by some fighting act of theirs , or any such , as the quinto-monarchians design . but in the reading and meaning of those words , there is so much difficulty , and uncertainty , that no sober person would ever have made such an inference as these men make from it . for first , it is not very certain whether the fourth beast be the kingdom of the seleucidae , or the roman kingdom , though i incline to the later . 2. it is uncertain whether the little horn be antiochus epiphanes , or the roman papacy , though i incline to the later . 3. nor is it certain , that it is to be read , the saints of the most high shall take the kingdom ( which i follow with our interpreters , the same persons being to take the kingdom who are to possess it for ever ) and not , as some read , they shall take the kingdom of the saints of the most high ; meaning , the four beasts shall take the kingdom of the jewes . 4. nor is it certain , that v. 26. when it is said , they shall take away his dominion , is meant of the saints . for , 1. it may be read , as junius reads it , impersonally auferetur , it shall be taken away , not they shall take away . 2. nor is it likely , that this should be attributed to the gentile , or jewish saints . 1. because it is an act beyond the power of saints to take away the dominion , to consume , and to destroy it to the end , it being the same with the slaying of the beast , the destroying of his body and giving it to the burning flame , v. 11 , which is to be conceived to be done by the fiery stream , which issued and came forth from before the ancient of daies , v. 10. and therefore by the immediate hand of god , or his mighty angels . and in all likelihood it is then when he shall put down all rule and all authority and power , 1 cor. 15. 24. which is made the act of god the father , v. 28. 2. this is confirmed , because it is said , but the judgment shall sit , and they shall take his dominion away : now the sitting of the judgment was , when the books were opened , the thrones were cast down , and the ancient of daies did sit , v. 9 , 10. which the comparing it with revel . 20. 12. doth evince to be at the last judgment . 3. this is also further proved , in that the dominion given to the son of man after the destruction of the fourth beast is said to be v. 13. 14. when one like the son of man came with the clouds of heaven , and came to the ancient of daies , and they brought him near before him : which is to be understood , as mr. mede proves in his answer to mr. hayne , ( and then the taking away shall be by christ ) of the time , when he shall be revealed from heaven with his mighty angels in flaming fire , 2 thess. 1. 7 , 8. and shall consume the wicked one with the spirit of his mouth , and shall destroy him with the brightness of his coming , 2 thess. 2. 8. which is a work beyond the power of saints with bodily weapons , or any might of theirs to effect . 4. where it is said , dan. 7. 27. that the people of the saints of the most high shall have the kingdom , it is said , it shall be given them , not , they shall acquire it , or take it by their forcible or any other acting . and therefore it is a most vain conceit , that this thing is to be done by the saints endeavour , or that they are to fulfil the word of god , or to imagine , the word of god could not be fulfilled without them , or they could be instrumental in this great work , or that their act of separation from civil powers were necessary to it , or it or their smiting work did render them in any measure ready for that which follows . there are other uncertainties concerning the saints , whether they be not peculiarly the jewish people , or the kingdom taken , the spiritual kingdom of christ , which the hebrew christians received , heb. 12. 28. of which i have spoken somwhat before , and now omit that which i have said , being sufficient to shew the futility of this fourth reason . 5. their fifth reason is as vain as the former , yet because it is the engine , whereby perhaps well-meaning and tender consciences are frighted or drawn into their way , it is necessary to be considered . because , say they , there are dreadful judgements pronounced in particular against those that shall be found owning , submitting unto , and supporting of the civil power in the daies of the lords more glorious manifestation of himself , and when he gives notice & warning to all , of those judgments which then he is about to bring upon his enemies , & by his instrument proclaims the overthrow and down-fall of babylon , rev. 14. 6 , 7 , 8 , 9 , 10. if any man worship the beast and his image , and receive his mark in his forehead , or in his hand , the same shall drink of the wine of the wrath of god , &c. and shall be tormented with fire and brimstone , which is the plague and pains of hell. now we apprehend that this scripture will be fulfilled upon those who shall be found worshippers of the beast , &c. in the last ages of the world , and not long before our king begin to take the power : for ( mark it ) upon the rise of the first beast rev. 13. 1 , 2. with seven heads and ten horns , ten crowns , &c. all the world wondred after the beast , v. 3. or as in v. 8. all that dwell upon the earth , whose names are not written in the lambs book of life , worship the dragon and the beast , v. 4. hitherto there 's no mention of image and mark ; but upon the rise of the second beast that comes out of the earth , and has two horns like a lamb , &c. v. 11. the case is changed and grows more difficult and dangerous , for he doth not only v. 12. cause the earthlings to worship the first beast , but in processe of time ( after he hath deceived them by his great wonders and miracles ) he makes them that dwell on the earth make an image to the first beast , into which he infuses life , and causes all that will not worship that image to be killed ; proceeding further also , he causes all small and great , rich and poor , free and bond to receive a mark in their right hand or forehead , and no man is permitted to buy or sell save he that has the mark , or the name of the beast , or the number of his name , v. 13 , 14 , 15 , 16. now by this time we are come somewhat near the end of his reign and the beginning of christs kingdom . now then we observe from hence , 1. that the image , mark , name , and number of the beast , are of a later date than the first beast , and his ten horns , and so consequently men in former ages and generations might have worshipped the beast , and yet not his image , nor receive his mark , &c. 2. by how much the nearer his end is , by so much the more dangerous it is to worship him , &c. 3. that those who in the last daies near unto christs coming , shall have all these marks , denotations , and characters found upon them ( that is to say , those that worship the beasts , and ) ( mark the emphasis of the words ) his image , and receive his mark in his forehead , or right hand shall drink the wine of gods wrath , and shall be tormented with fire and brimstone : so that we conceive 't is the duty of saints to consider these things , and to separate from the beast , his image , mark , number , &c. and to have no relation , affection , subjection to the beast , and civil power , or any of its appertainers , though they lose their lives for it . and then adds encouragements to adventure the losse of life , rather than incur the danger of gods wrath , with assurance of glory to such , as in doing that , which they make the saints duty , lose their lives , which is a device too like that of the jesuites , when they animate their assassins to regicide by promise of absolution , merit , martyrdom and heaven . answ , i should not think it worth while to make any answer to this reason , which proves that which is granted , that the worshipping the beast and his image , the receiving the mark of the beast in his forehead or in his hand , or the name of the beast , or number of his name , or the mark of his name makes men obnoxious to gods wrath , and proves not at all that which is to be proved , that to have relation , affection , subjection to civil power or any of its appertainers is to worship the beast and his image , to receive the mark of the beast in the forehead or hand , to receive the mark of his name , his name , or the number of his name , but that i find this is made commonly the pretence of separations of every party , and their oppositions thereupon . thus not only the protestants separate from the papists , counting subjection to the pope receiving the mark of the beast ; but also among protestants dissenters term the practice they dislike and are averse from , the mark of the beast ; whence , especially the common sort , who have most heat and least light , as they are prejudiced , so they inveigh against their opposites as the beast , and the owning them as the re-receiving his mark . so brownists count any acknowledgment of bishops , receiving ordination from them , using the cross , surplice , kneeling and such ceremonies as they injoin , going to common-prayer , paying tythes , being of a national or parish church , with many more things , which they except against in prelatical , yea and presbyterian and congregational government , the worshiping the beast and receiving his mark : which being got once into the heads of the common sort , who usually talk much against that which they understand little , inflames them with hatred against those they judge to be the beast , and that which they think is his mark ; so as that without measure they inveigh against them , delighting in satyrical scotts and jests put upon them , in tales that disparage them , are averse from any conference with them , or hearing of them speak , and altogether irreconcileable to them . this fashion which heretofore was only used against ecclesiasticks , the fifth-monarchy-men it seems have here taken up against the civil powers as useful for their demagogical design , to affright the people and to hold them to their party . but to shew the vanity of it , it is to be observed , that they apply the threatnings rev. 14. 6 , 7 , 8 , 9 , 10. to the worshipping of the second beast described revel . 13. 11. and to the times near unto christs coming ; now that beast by all the descriptions of it appears not to have gotten his power by the sword , as civil powers have , but by deceit , as by pretended miracles v. 13. 14. whence he is termed the false prophet , rev. 16. 13 , 14. which stirred up the kings of the earth to make war against the rider on the white horse , rev. 19. 19 , 20. the whore with whom the kings of the earth committed sornication , revel . 17. 1 , 2. which being plainly expressed to be rome or at rome v. 18. cannot be applyed with any shew or colour to the civil powers of england , or other countries besides rome , especially the protestants , they being no prophets , nor using any arts or devices to draw men to the worship of the first beast , or dragon , or to set up any forreign power , but seeking to uphold their own civil power , and requiring the subjects to renounce the popes supremacy , and power to depose them ▪ and therefore it is a most impudent false accusation to make the protestant civil powers to be either the beast , or the kings that commit fornication with the whore , or the having relation , affection , subjection to them and their appertainers the worshiping the beast or his image , or the receiving his mark , name or number of his name . but they say , 6. we might also further add , because the civil power is that which enforces and compels the consciences and spirits of men to the antichristian forms and worship of babylon : accordingly the great harlot , or mystery of iniquity ( i. e. antichristian worship and church state ) rides upon the beast , rev. 17. 3. that is , she has the preheminence , and makes the beast use his sword for her advantage , upon pain of excommunication , curses , and such like baubles . answ. the beast which carrieth the woman , rev. 17. 3 , 7. is said to have seven heads and ten horns , and so is not the beast with two horns like a lamb , rev. 13. 11. but the first beast , rev. 13. 1. of which they say , that the image , mark , name , and number of the beast are of a later date than the first beast and his ten horns , and so consequently men in former generations might have worshiped the beast , and yet not his image , nor receive his mark , &c. but if the beast might be then worshiped , then might the beast be worshiped , when the dragon gave him his seat and power and great authority , rev. 13. 2. at which time they term the power of rome the ordinance of hell , p. 51. and if then the civil power of rome might be owned as the ordinance of god , rom. 13. 1. when they compelled men to worship their idols ; in like manner the civil powers now should be owned as gods ordinance , though they should compell men to the antichristian forms and worship of babylon , which though idolatrous are not worse than the pagan worship , to which the persecuting emperors did compell the christians . but however , this reason may give some colour for separating from those kings and states which use the roman inquisition , and force their subjects to go to the masse , and to worship the consecrated wafer cake , which they call the hoste , and the body of christ , and to acknowledge the pope as the head of the universal church , & the roman church as the mother of all churches , which may be truly termed the antichristian forms and worship of babylon , the mystery of iniquity , the antichristian worship and church-state : yet this doth not at all reach the protestant kings and civil powers , who do not enforce and compell men to these antichristian forms and worship of babylon , nor support the great harlot , nor let her have the preheminence , nor use their sword for her advantage , nor regard her excommunication , curses , and such like baubles , but use their power and sword against her , deride her excommunications , curses , indulgences , and threats , and urge their subjects to disclaim her jurisdiction and worship . if any say that the civil powers in england do compel men to be under diocesan bishops and priests , who have their succession and ordination from rome , and to be present at the common prayer , which is nothing but the masse translated out of latine into english , and to be members of a national church , which is antichristian ; i answer , that neither do the bishops derive their succession from rome , nor is their consecration as the roman , with any oath to the pope , though mr. francis mason have pleaded against champney the validity of their succession by the ancient canons , which the papists allow ; nor are the ministers ordained by the bishops , priests to offer sacrifice for the quick and dead , as popish priests ; nor hath the common prayer book , the sacrifice properly so called , the adoration of the host , invocation of saints , and other rites which make the masse abominable , nor is the church of england made national as subject to the pope or communicating with the roman church in the trent doctrine , and therefore are not chargeable with the antichristian forms , church state and worship of babylon , nor the civil powers , which require conformity thereto , to be judged to compel mens persons to antichristianism . but perhaps we shall find mr. tillinghast arguing to better purpose . that which i meet with , as tending to the justifying of the quinto-monarchians way is in the 3. of the 8. sermons published since his death . p. 57. of the 3. edition ; in which he tels his auditors , that he did conceive it to be one great article of his and their faith , that the work that god doth call his children to at this day ( and he calls upon them from heaven to attend to ) had been the work of christs visible kingdom over the world ; which he takes for granted , nor in that do i at present oppose him , though i do not assert such a visible kingdom , as he believes ; nor do i gainsay his distinction . p. 59. of two parts of christs kingdom , one of the stone , the other of the mountain , used before by mr. mede ; but deny , that in the kingdom of the stone , the saints are imployed in a glorious work for christ to pluck down all , that jesus christ when he comes may have his enemies his footstool , and that the command is , beat your plow-shares into swords , intimating that in the time of this kingdom , there shall be wonderful use of swords , weapons of war. p. 60. but that which i oppose is his speech . p. 63. and though this stone , dan. 2. 34. fundamentally is christ himself , yet considered as smiting the great image , it can be no other but christ mystical , in his members ; and the cutting out of this stone , cannot be meant as some would have it , of christs first coming , for these reasons ; first because the kingdom of the stone , it doth arise in the dayes of the ten antichristian kings ; and in the dayes of these kings shall the god of heaven set up a kingdom . what kings are these ? these kings are not the four monarchies , for the kingdom of god was not set up in the time of those monarchies , but in the fourth and last only ; and here is spoken of kings in the plural number ; those kings therefore , are the ten antichristian kings , which are set forth by ten toes , where the work begins , and the first stroak is struck ; and are called the ten horns in another place ; and in dan. 7. those ten horns are interpreted ten kings , and in the time of those kings the stone is cut out , they are the ten antichristian kings ; and if so , the stone cannot be so early cut out , as the birth of christ , for that was long before the ten antichristian kings had being , or existence in the world , therefore the kingdom of the stone must be cut out later . answ : these kings cannot be meant of any other than the kings and kingdoms , which the kingdom of the stone shall break in pieces , which are . v. 45. the iron , the brass , the clay , the silver , and the gold , and not the toes only ; and therefore must be meant of the four monarchies , and not only of the ten antichristian kings . and in the days must be understood synecdochically one of them , as when jephthab is said , judg. 12. to be buried in the cities of gilead , that is , in one of them , jonah was gon down into the sides of the ship , jonah 1. 5. that is , one of the sides ; and of which mr. mede in his answer to mr. hayn , hath given more instances , and proved it to be meant of the last of those kings , which he determines to be the roman , against mr. haynes holding it to be the kings of alexanders successors , and that it must needs be referred to christs incarnation , or preaching , which he shewes in his exercitation on mark 1. 15. to have been by christ himself signifyed , when he said , the time is fulfilled , that is , the time foretold , dan. 2. 44. and the kingdom of god is at hand , which the god of heaven will set up . the plural number notes not the ten horns , for these kings can be meant of no other than the four monarchies , or kings ; which are mentioned in the plural number , not because the kingdom was set up in all their dayes , but in the dayes of the last , into which the power of the rest came , and by smiting of it they were all broken to pieces . secondly , saith he , because daniel doth not see the stone to smite , until such time as he had a view and representation of the great image in all the parts of it before him : he saw it all come forth and exist in its state , before the stone smites ; therefore i conclude that the cutting out of the stone , was not until every part of it was come forth , and was in being in the world . but if so be we conceive the cutting out of the stone to be as high as christs coming ; then was the stone cut out long before the last part of the great image ( the iron and the clay ) was in being ; and if the stone was cut out so long before , then did the stone lye still , and not do its work for many hundred years , for the very first stroke the stone strikes , is upon the feet of iron and clay , which it could not do before they were in being . answ : if the argument be good from the seeing together of all the parts of the image to the coexistence of the things represented , then all the four monarchies should exist together , because they were represented and viewed together , which is absurd . 't is true , the stone was not cut out till all the monarchies were in being , yet it was cut out afore every state of the last monarchy was in being . the stone is said to smite the image in the feet , not because it began not to smite till the last state and period of the fourth-monarchy : but because the former monarchies were brought under the power of the fourth , and rested upon the fourth as the head and other parts of the body do upon the feet , and so by smiting it , the whore is cast down . if this reason were good , christs kingdom should not begin till every part , or state of the fourth-monarchy were existent , and then the saints should not begin to smite till the existence of the last of the ten kings , which is unknown to them , and then he could not conclude it must be the work of this generation . thirdly , saith he , because daniels smiting stone that he speaks of in the 2. ch . and his ancient of daies siting , that he speaks of in the 7. ch . they must of necessity be one and the same , they are contemporary , for they do one and the same work ; the very work that is done by the one is done by the other . the stone smites the toes of the fourth monarchy , and daniels ancient of daies sitting , casts down the thrones , and judges and destroys the fourth beast : here 's one and the same work , therefore they are one and the same time , the time of the cutting out of the stone , is the same with the time of the sitting of the ancient of daies . now if they are the same in time , the stone cannot be cut out so high as christs first coming , for the ancient of daies sitting it's clear it is not till the ending time of the fourth monarchy ; then comes the ancient of daies and sits in judgment , and casts down and destroys the beast , and not before ; therefore the cutting out of the stone cannot be the first time , but at the close of the fourth monarchy . answ. the casting down of the thrones is not the putting down of the thrones of the ten kings , but in allusion to the manner of settling or placing seats for the sanhedrin to sit on , it is said the thrones were set ( as it is observed by mr. mede comment . on re● . 20. ) and the ancient of daies did sit , or v. 26. but the judgment shall sit , which is the same with rev. 20. 4. and i saw thrones and they sat upon them , and judgment was given unto them . now the time of the sitting dan. 7. 9. is the time , when one like the son of man came with the clouds of heaven , and came to the ancient of days , and they brought him near before him : and there was given him dominion and glory and a kingdom , that all people , nations and languages should serve him , which to be referred to the time of christs second coming when all rule and authority & power shall be put down , and every knee shall bow to him , is intimated by our lord christ himself allusively to this of daniel expressing his second coming by the coming in a cloud , luke 21. 24. in the clouds of heaven matth. 26. 64. if then the stone be not cut out till then , it will not be cut out till christs second coming , and so no smiting work till then , which is absurd and contrary to this authors own tenet . but neither is it true , that the ancient of days sitting , and the stones smiting do one and the same work , if by the same work be meant the same numerical action , the agents being not the same , the sitting is of the ancient of daies , who is not the same with the stone , but he that cuts out the stone , or the god that sets up the kingdom : if it be meant of the same work that is the same event , fact or accomplishment , then there 's no necessity , that they should be contemporary , that is in the same age , as the building of the temple was the same work , yet not the time of laying the foundation and finishing it the same ; the raising up the fourth monarchy was the same work , yet not the several governments of it contemporary , and in like manner the demolishing of it is the same work , yet part of it to be done by christ at his first coming and part at his second , and so the cutting out of the stone may be at his first coming and the sitting of the ancient of daies at his second , and it 's not necessary that the fifth-monarchy should begin at the later end of the fourth monarchy , or the smiting work be the overturning the thrones of the kings to be performed by the saints as chief instruments in the management thereof , nor doth it follow of necessity there must be such a thing , as the civil and military power to be in the hands of the saints , and that before the day of christs appearance for the performance of that work , which is the thing he contends for , and endeavours to prove by these eight reasons . first , because the work of breaking the great image is done by the stone cut out of the mountain ; it 's not done by mountains considered as mountains , it 's not done by nations considered as nations , kingdoms considered as kingdoms : for then it would be done by the mountain ; but it 's done by a stone cut out of the mountain , by a people pickt out by god himself out of the nations and kingdoms of this world , formed and united together by god himself , which shall fall upon the great image and break it to pieces ; i'ts these that do this work ; and further it 's cut out without hands , dan. 2. 34. 45. that is without worldly powers , but more immediately by god without the hands of men . it s clear it shall be by the saints as chief , principal and leading instruments , because they are called the stone in relation to the lord jesus christ called a stone , of whose nature and image the saints are partakers , not so the nations between whom and christ there 's no agreement . answ. this reason proves not the saints to be meant by the stone , nor that they are to break the image , but the contrary ; for they are not cut out with●ut hands , but are begotten by men in the ordinary way of generation , nor , if this authors way should be meant of smiting the image by civil or military power , should they break the image without hands , but with hands : not is there a word in the text that shews the saints to be meant by the stone , much lesse the saints of the later times of the fourth monarchy or of this nation , or that it excludes kings , who may be saints and christs instruments to break the image , for they may be saints ; and if not , instruments of christ , as cyrus was , to break the babyloman monarchy , and to restore the jews , and therefore there is no consequence in this reasoning , which is out of figurative expressions to proper , though the thing be not interpreted so , but only imagined by this arguer without any cogent reason : it 's done by a stone cut out of the mountain , therefore by a people pickt out by god out of the nations , for neither doth the text expound mountain , by the nations and kingdoms of this world , nor by the stone a people pickt out , but the stone may be meant of christ personal , or his kingdom , as the text explains it , and he be cut out , that is , formed without hands in his mothers womb , as when david said , he was curiously wrought in the lower parts of the earth , psal. 139. 15. and the kingdom cut out of the mountain , that is , set up among men without hands by the god of heaven , by the preaching of the gospel and by the power of his spirit , zech. 4. 6. the 2. reason from , dan , 7. 21 , 22 , 25 , 26 , 27 , is the same with the 4. in the banner displayed , and is fully answered before in this section . the 3. reason is , that generation of men shall destroy the kingdom of the beast , in the time when his kingdom is to be destroyed , that did bear witness against the beast for christ , all the time his kingdom stood . this is grounded upon revel . 11. which tels us that the witnesses for 1260 dayes prophefied , in the end of this time they are kil'd by the beast , they rise up again , and rising up they knock the beast down , for immediately thereupon the tenth part of the city fell , and there was a great earth-quake , & there were slain of men seven thousand , and great fear fell upon all the rest , and they gave glory to the god of heaven , this is not done by worldly powers , but the witnesses , therefore they that have born witness against the beast , shall give the deadly blow to the beast . answ. if this reason were good , it should be done by the saints , that have been , not by those that shall be , by them risen again , not to be born hereafter , by them that have born witness all the time the beasts kingdom stood , not by them , that only stand up near the time of the end , it shall be done by supernatural , or prophetical power , not by civil and military , which this author contends for . in a word , in all this there is nothing but uncertainty concerning these witnesses who they are , whether already existent , or future , the beast meant , the time of their prophesying , and the event , and the manner and means of its accomplishing , and therefore this proof is ignoti per ignotius , of a thing unknown by that which is more unknown , which is vain . fourthly , saith he , the angel that enlightens the earth with the glory of the truth of the lord , that is , that angel , or instrument that shall ruin babylon , rev. 18. 1. but the earth hath not been enlightened with the glory of god , by the generation of the world , but the world hath been enlightened by the generation of the faithful , that god hath revealed his truth to , and this angel that enlighteneth the earth with the glory of god , gives the deadly blow unto the beast , there where light comes forth , god will carry on the work by those hands . answ. the angel is another angel , therefore not the generation of the faithful , coming down from heaven , therefore not a man , having great power , therefore not using humane weapons , enlightens the earth with his glory , it is not said , with the truth or glory of god , nor enlightening men by revealing gods truth to them , nor that he gives the deadly blow to the beast , but only that he cried mightily with a strong voyce , saying , babylon is fallen , therefore this proves not , that a company of private saints in the ending time of the fourth-monarchy shall destroy it by a military , or civil power , yea if where light comes forth , god will carry on the work by those hands , all the preachers of the truth shall be instrumental to the ruin of babylon , and that by preaching , not a company of private saints by fighting . the fifth reason from revel . 18. 6. is fully answered before , sect . 9. the 6. is , the work of god against rome , shall be so mannaged as there may be singing of hallelujabs in the churches , for the carrying it on : this is clear from revel . 19. 1. but now if this should be done only by the clattering of a company of nations falling upon the beast , and ruining him , what singing would there be in the churches for this ? what would there be more in this , then in the work of cyrus destroying babylon , or in alexanders destroying the medes and persians monarchy , or in the romans destroying the grecians monarchy ? for that was a part of gods decree , as well as this , what should the people therefore now sing hallelujahs more for , more than in those times ? but because of the difference of the instruments , things done in a more holy sanctified way to a more pure end ; and there shall be more of the image of god appear upon those that shall do this work now , and therefore they shall sing hallelujahs ; otherwise , the work did not go beyond the work that had been done before . answ. when the work of destroying babylon was done by cyrus , there was singing of hallelujahs , as was foretold , jerem. 51. 1. and that because it was the work of god , who ever were the instruments . and indeed that is the reason expresly given , revel . 19. 1 , 2. not this , which is here imagined contrary to the express text , revel . 17. 16 , 17. yea it is more joyous to the saints , and more redounds to gods glory , that he ruines babylon , by those that did support her , as that by death , procured by satan , god destroyed him that had the power of death . and this was gods way in destroying the former monarchies , and therefore is more likely to be his way in destroying this , not a work by other meanes then the former , though exceeding , or going beyond it in the conspicuity of it , and consequents of it , and therefore occasioning more praise to god , and not for the holiness of the instruments , which the text mentions not . seventhly , saith he , the kingdom of the stone , when it comes to smite rome , then shall be in it a resemblance ( as it were ) of the reign of christ and the glory of the kingdom of the mountain , therefore it is said in v. 6. for the lord god omnipotent raigneth , which could not be said if the work were done by a company of carnal nations ; and yet this is before the end , before christs coming : for after this appearance , we have the bride making her self ready , and the kings of the earth come together to destroy the bride preparing for her husband , and then you have christ coming forth in his fury , destroying his enemies and rescuing his bride : but before that day there shall be such a glorious appearance in the world , and such power in the hands of the people of god , that it shall be said when men look upon it , the lord god omnipotent raigneth , the lord jesus christ , who is king of the world , and king of saints raigneth ; therefore it shall be done by saints as leading instruments . answ. such an acclamation is usual upon any glorious work of god , as exod. 15. 18. and in the psalms often , and therefore it is but a vain conceit , as if that speech could not be used unlesse the saints were leading instruments . in this book of the revelation we have acclamations where no act is expressed of the saints , as rev. 4. 8 , 9 , 11. and 5. 9 , 10 , 12 , 13. and 7. 12. and 11. 15 , 17. and 12 , 10. and 15. 3 , 4. and 16. 5 , 7. 't is granted that before christs coming upon the ruin of babylon there will be occasion of the acclamation rev. 19. 6. but not because private saints shall destroy babylon by their smiting work , but because gods power and might is thereby manifested , and the dominion of god will be thereby promoted . eighthly , saith he , look through the old and new testament , where ever we have a description of the persons that shall do the glorious work of god at the last day , and you shall ever find them described and characterized as saints , as zech. 9. 13 against thy sons o greece , that is , against the turkish power . obad. 18. 21. when all his enemies are brought down , and become his footstool , then shall he come forth , and take the kingdom , and the kingdom shall be the lords ; sit thou at my right hand until i make thine enemies thy footstool : then the lord shall send the rod of thy strength out of zion , rule thou in the midst of thine enemies , there 's the coming forth of christ , when his enemies by his saints are made his foot-stool . micah . 4. 11 , 12. thou shalt beat in pieces many people . jacob is his battle ax , jer. 51. 20. rev. 15. 2 , 6. rev. 14. 1 , 2 , 3 , 4 , 5. answ. psal. 110. 1 , 2. it is not said , by the saints christs enemies are made his foot-stool , nor jer. 51. 20. is meant of jacob , but of cyrus , or the king of babylon , as mr. gataker in his annot. zech. 9. 13. obad. 18. 21. micah . 4. 11 , 12. if meant of a time to come , is to be verified of the jews and not of gentile saints , rev. 14. 1 , 2 , 3 , 4 , 5. if the same with revel . 7. 4. is meant also of the jews , if of others , neither there , nor rev. 15. 2. is any act ascribed to them , but acclamation to god for his work : why the seven angels rev. 15. 7. should be any other than holy spirits i see no reason , and therefore this reason is impertinent , and none of them prove , that which he undertook . to the objection from rev. 17. 16. that the horns shall do it , he answers , the meaning is this , that the ten horns as conquered to the lamb , and the power of them being gotten into the power of the lamb , so shall the horns be turned against the whore , which we cannot see at present . i reply , this is enough to prove that they be not saints as saints that shall burn the whores flesh with fire , that saints shall not do it without kings , and therefore are not to attempt it without them , much less to destroy them , that they are rather to serve them , and to acknowledge what they have done , and may see , though they see not all done they would have done . if for present they see not the horns ruled by the lamb ( the seeing of which only prejudice hinders ) neither do we see such saintship in the quinto-monarchians as by their own rules should qualify them for the smiting work , or setting up christs kingdom , but rather such a spirit as tends to ruine it . to the objection from john 18. 36. he saith , my kingdom is not of this world , that is , of this monarchy , all the world being put for the roman monarchy , luke 2. 1. whereto i reply , christ saith his kingdom is not of this world in opposition to from above , as is manifest from john 8. 23. and the phrase not from hence , and his proof from his servants not fighting for his rescue , which is sufficient to shew that his kingdom should not be from his servants , nor by fighting , nor is the particle now used to intimate that either his kingdom should be from hence , or his servants fight , but only is used to declare his present state without intimation of any thing concerning the future , as john 9. 41 , &c. he then adds something about the signs of the nearness of the kingdom , and omitting the computation of the time from the numbers left us in scripture ( which i have considered before sect . 13. ) there are ten signs set down of the nearness of it taken from accidents and observations of men favourers of his opinion and opponents of it , with his judgment concerning them , and their signification , none of which , but may happen , and have happened concerning other things , which have failed , and been found mistakes in the conclusion ; and being not certain evidences , or prognosticks as miracles , prophesying and such like signs , i therefore let them pass as things either false , and perhaps unrighteous censures , or uncertain , and unfit for mine or any mans examination or judgment but gods only , and contenting my self to have demonstrated that the holy scriptures yield them no warrant to separate from or engage against the civil powers set over them , i shall commend this work to the lord for his blessing , praying god to teach those who have been or are led away with the quinto-monarchians opinion , to prove all things , and to hold fast that which is good , 1 thes. 5. 21. finis . errata . pag. 7. l. 39. r. and god's , p. 17. l. 2. d. to , p. 19. l. 4. r. judge , p. 25. l. 7. r. to determin , p. 27. l. 3. r. dan. 2. p. 45. l. 13. r , then , p. 45. l. 7. r. our , p. 51. l. 39. r. heat , p. 57. l. 25. r. it is , p. 60. l. 28. d. time , p. 65. l. 2. r. and agreement , l. 32. r. danger , p. 84. l. 22. r. oppose , p. 90. l. 10. r. an , l. 41. r. spiritual , p. 94. l. 6. r. reins , p. 111. l. 10. r. there 's , p. 102. l. 4. these words are to be inserted , who oppose the beast , if the beast be the pope and papacy . the next psal. 2. 1 , 2 , 3. cannot be meant of the protestant princes or prelates , p. 111. l. 40. r. whole . notes, typically marginal, from the original text notes for div a62873-e800 see dr. homes resur . reveal . lib 7. ch . 3. ●ee bp. ●aveant's ●eterin . 30. p. an●rew's esp . ad ●ellarm . polog . 13. p. 99. true old light exalted above pretended new light, or, treatise of jesus christ as he is the light which enlightens every one that comes into the world : against the sense both of the quakers, arminians, and other assertors of universal grace, whose light is proved to be darkness / delivered in nine sermons, by john tombes, b.d., and commended to publick view by mr. richard baxter. tombes, john, 1603?-1676. 1660 approx. 319 kb of xml-encoded text transcribed from 48 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a62877 wing t1824 estc r21431 12296979 ocm 12296979 59052 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a62877) transcribed from: (early english books online ; image set 59052) images scanned from microfilm: (early english books, 1641-1700 ; 927:19) true old light exalted above pretended new light, or, treatise of jesus christ as he is the light which enlightens every one that comes into the world : against the sense both of the quakers, arminians, and other assertors of universal grace, whose light is proved to be darkness / delivered in nine sermons, by john tombes, b.d., and commended to publick view by mr. richard baxter. tombes, john, 1603?-1676. [20], 85 p. printed by a.m. for thomas underhill ..., london : 1660. reproduction of original in bodleian library. table of contents: p. 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looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -sermons. society of friends -sermons. sermons, english -17th century. 2004-11 tcp assigned for keying and markup 2005-02 apex covantage keyed and coded from proquest page images 2005-04 john latta sampled and proofread 2005-04 john latta text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion true old light exalted above pretended new light or treatise of jesus christ , he is the light which enlightens every one that comes into the world . 〈◊〉 the sense both of the quakers , arminians , and other assertors of universal grace ; whose light is proved to be darkness . delivered in nine sermons , by john tombes , b. d. and commended to publick view by m r richard baxter . psal. 43. 3. 〈◊〉 thy light and thy truth , let them lead me , let them 〈◊〉 〈◊〉 to thy holy hill , and to thy tabernacle . london , by . a. m. for thomas underhill at the sign of the anchor and bible in pauls church-yard , 1660. to the honourable s r thomas widrington knight , serjeant teril , & serjeant fountain , lords commissioners of the great seale of england . the incessant and importunate inculcation of this monition , by the miserably deluded quakers [ look to the light within you ] not distinguishing but confounding it with christ , giving thereby cause to conceive , that they acknowledg no other christ as their saviour , but such a fancied one , as they have imagined to be in them , being sadly resented by me , as causing one of the most pernicious schismes of our dayes , in drawing many weak , though perhaps well meaning soules , to neglect scriptures , ministry of setled teachers , christian-church-communion ( which tends to atheisme , irreligion , and perdition ) moved me at first to preach , and since to compose for the press these ensuing sermons . in which i have endeavoured to shew christ to be , and how he is the true universall lighting light , and the insufficiency of that magnified light in each , which those forenamed erring persons with the assertors of universall grace and selfedisposing freewill of man have avouched . it is charged hotly by many on those whom they term anabaptists , though not rightly , as if they were authors or fautors of this delusion of ( quakers and much to that purpose was objected against my self by that reverend brother , whose epistle is prefixed to these sermons , in his letter to me , which is answered by me in the 63 d. section of the 3 d. part of my review intitled antipoedo baptism ) but i hope that by our declaration printed decemb. 12. last ( to which i find two quakers have made injurious answers ) and by my answer in that section , together with the reading of these sermons , the truth will be cleared , and my self with those other brethren who joyned with me in that declaration , will be discharged from those evill surmises and insinuations which heighten our devisions : for the taking away or lessening of which if i were offered upon the sacrifice and service of the faith of gods elect , i should count my self happy . the author of the epistle hereto annexed imputes the rise or spreading at least of the errors of quakers , and divisions of the godly to a popish jesuiticall practice , for the undermining and ruine of the churches of christ in those nations and this commonwealth , and he feares nothing so much as a toleration of popery in england , as the meanes to destroy the protestant churches now near an utter destruction by the union of popish princes and plots of romishs agents . i hope the lord will not so desert the parliament , your honours , or any other of the assertors of our just liberties , as to allow such a liberty , as will bring the whole state and all the churches of god into the servitude of the roman man of sinne . we have had experience of their and satans devices by them , their implacable hatred of all that idolize not the pope and a piece of bread , to make us wary how we permit such serpents to lye in our bosomes . their activity , subtility , perfidiousness , cruelty beyond any sort of men , that ever yet appeared in the world , especially to really godly persons , should alarm and awaken us to bethink our selves , afore it be too late , of preventing their intrenching among us . and sith quakerism is but a posterne to let in popery , which english protestants would undoubtedly fight against to the death , if it marched under its own colours and leaders , it is necessary that such an eye be had on quakers , as that the preaching of the gospell be not hindred by them , nor their growth such as may oppress those , whom they revile and hate without a cause . to shew the falsehood of the chief foundations of popery the supposed cathoticism of the roman church , the supremacy of the pope , and the truth of their unwritten traditions , i have written a book now in press , which hath an epistle of the same reverend brother ( whose epistle is here printed , ) prefixed , by which appeares our union and concurrence in the common cause of christ against oppugners of it . and having regard to your honours , and the esteem which is due to you as being a constellation of the first magnitude in this our commonwealth , i presume to offer this writing to your honours for your use , and to subscribe my selfe your honours humble servant in christ john tombes . lemster in hereford shire the 3 d day of the last moneth vulg . febr. 1. 1659 to the reader . reader , if thou live in england , it 's like thou hast heard of ( if not seen ) that new and strange generation of people called quakers : and if thou be one that hast not lost thy faith and wit , i may presume that thou art grieved for their folly and impiety , and wonderest at their brazen-faced impudency , and lamentest the dishonour which they bring upon the christian name , and blushest at them as the nations shame . but all understand not their originall and tendency : who sends them forth ; and what is their designe . had there been no other discovery of these , they are legible enough in their doctrines and their workes . he that is no stranger to popery , and is conversant in the writings of the fryars and jesuites , may perceive who taught them their doctrine of universall sufficient light ; of perfection , against imputed righteousness ; of the necessity of an infallible judge ; that concupiscence antecedent to consent is no sin ; their undervaluing the scriptures , and many the like . the principal work of the papists and quakers is to take off the people from the holy scriptures , and from the reformed faithfull ministers . this is none of the work of christ , who teacheth his discipies by his spirit , word , and ministers conjunctly . he that would have no ministry , would have no church and no christ : and he that would have another church and ministry , in reason should tell us plainly which is the church and ministry which he would have . if it be the papal , why do they not speak out and say so : doth jugling suit with matters of eternall life or death ? if it be not the papal but the quakers , it cannot be the church and ministry of christ. for the church and ministers of christ have been not only conspicuous since his ascension and sending the holy ghost , but also have been that part of the world which providence hath tendered , and for which the earth hath been sustained , and for whose happinesse all things do conspire . but the quakers church ( if they have any ) is but about ten or twelve years old at utmost : unless the weigelians , paracelsians , behmenists , and the rest of the fanaticks in germany , or the familists in england and new-england may be accounted their progenitors : and yet their church will not be found to be of two hundred years continuance . indeed stubbe ( sir h. vane's egregious vindicator ) had neither wit , nor modesty , nor fear enough to restrain him , from telling the world ( in his malice , pag. 36. ) that it was ignorantly said of me , that [ the quakers had no being in the world , till a few years ago ] and the gnostick adds that [ as to the generality of their opinions and deportment , he doth avow it out of as sure and good records as any can be produced , that they can plead more for themselves from the first two hundred seventy years , then mr. baxter for the present orthodox religion laid down in the saints everlasting rest , or the confession of the assembly . ] but when will the undertaker produce these records ? such a heart and face might have served him to avow , that the holy apostles were railing lying quakers , or whatever filthiness had come into his thoughts . some of their abominable opinions and practices , have troubled the world since the romish iniquity did abound : but no times were freer from them then the first , and none more unlike to them then christ and his apostles , however satan would gain credit to his impieties , or discredit to the gospel by his apish imitations . the witness of their late leader james nailor is regardable , who in his recantation saith that they are [ unclean spirits gene out from the unity of the truth and light by which we have been called and gathered into one christ jesus , the head over all his , blessed for ever : whose name hath been greatly dishonoured by many wilde actings , and his innocent spirit grieved , and many simple souls deceived , — and that the work of the murderer and devourer is therein , against the life of god in his temple : which though they seek entrance under pretence of humility ; promising some great things , and more holiness in that way , to steal into simple minds , yet being got in , exalts himself above the seed of god , and tramples the meek spirit under foot . — and by this ( saith he ) you shall all perceive that spirit , whatever it pretends , it will secretly withdraw your entire love from the flock of god , already gathered , and cool your affections and zeal towards their present meetings : and if you judge it not there , it will grow on with an evil eye , to spie out for their failings ; and to delight to hear of them with an hidden joy , whispering them to others , and adding thereunto , with a desire to see them broken , and their nakedness laid open , if anything be amiss . and thus it hath wrought in a mystery of wickedness in some unjudged , untill it be seated in the throne of open enmity and strife against the lambs of light , preferring the society ef the prophane before them , and taking part therewith against them , joyning to any who seek to scatter them . and whatever pretence this spirit covers it sellf with , this i declare against it , ( having been kept by the good hand of god , to see it revealed in its ground and end ) that it is the old spirit of the ranters , which now in a new way makes head against the light of christ and life of the cross , which is the only thing that stands in its way , by condemning its filthiness in every conscience . ] thus speaks james nailor , after his lamentable experience , and the papers he hath written ( against me and others ) for their way . and yet his followers will not be undeceived , nor follow him in his recantation . had they their will against the ministry in this land , would it promote the gospel , and the salvation of the people ? who would instruct them publikely and privately ? as constantly , and diligently , and soundly , as now they are instructed ? if there were joyin hell , what joyfull tidings would it be to the infernal spirits , to hear of the accomplishment of the desires of the quakers , and their partakers ? the accusations against us , which the grand accuser of the brethren hath put into their mouthes , are partly from our hearts ( unknown to them ) and partly from our duties ( imputed to us for our crimes ) and partly from our afflictions ( in which they should rather compassionate us , then reproach us . ) yesterday in the congregation and the streets , a stranger that never saw my face before , cryed out [ the judgement of the lord is gone out against thee , thou hypocrite , thou painted sepulcher , that hast an outside of humility , but an inside of pride ; an outside of godliness , but within is envy , wrath , malice , and all wickedness : in the day of thy misery thou shalt remember me . ] when i heard the man , i blessed god that had caused me to be contented with his own approbation , and given me the testimony of my conscience , that my soul , and life , and all that i have is devoted to him , and that i have a most just heart-searching judge , that yet hath the compassions of a father . and i wondered that sin should ever prevail so far with men , as to harden them to so open and impudent an usurpation of the prerogative of god , while they pretend to know the hearts of men , as soon as they see their faces . and i thought with compassion on the state of weak unsetled consciences , that are like young horses among drums and guns , that are frightened meerly by a noise . as if any man that could but repeat a scripture-threatning , and speak terribly , and counterfeit himself a prophet , should frighten us from our peace and faith . and it is our very preaching and labours for our peoples souls , that is the principal thing they hate us for : and the more laborious and faithfull any man is , the more maliciously do they oppose him ; being incomparably more patient with a whoremonger , or drunkard , or prophane worldling , then with such , so that our diligence ( so strictly commanded us by god ) is with them our crime . that we do not ( as the old worldly readers did ) follow the plow and cart , and labour about earthly business , when we should be doing the spiritual work that we are engaged in , and that our peoples souls require , though we are commanded to [ meditate upon these things , and give our selves wholly to them ] 1 tim. 4. 15. a good minister of jesus christ , being one that is nourished up in the words of faith and of good doctrine , whereto they do attain . ] vers . 6. the great word by which they think to make us odious to the people ( working on their carnal minds and interests ) is that we are hirelings , because ( forsooth ) we bargain for so much , or else we will not preach . but satan is a liar : by gods assistance , we will preach while we have life , and strength , and liberty , though instead of maintaining us , they spit in our faces . but we dare not encourage our people to be ungratefull monsters , nor sacrilegious theeves , to detain the tithes or glebe that never was their own , nor they nor their fathers never paid for , nor had the least pretence of title to . for my own part i never took tithe , by suit or force to my self , and resolved still that i never would do it : but if ever i were put to suit , i give order to the collectors , to give all that they recover to the poor , with all the damages and addition , that so neither i may have tithes by law-suit , nor the wicked worldlings be encouraged to damn their souls by sacriledge , while i connive at it . and sure i am that it was god that told the israelites , mal. 3. 8 , 9. they were cursed with a curse , even the whole nation , for robbing god in tithes and offerings . and that christ saith to the tithers of mint and cummin , mat. 23. 23. these things ought ye to have done , and not to leave the other undone : and that the primitive christians sold all , and laid at the apostles feet , for the maintenance of themselves and of the poor : and that the holy ghost hath fully decided the controversie , 1 cor. 9. that we have power to forbear working , vers . 6. and not to go on warfare at our own charges , vers . 7. and that the law about church-maintenance is so far from being repealed , that paul proves he saith not these things as a man , because the law doth speak the same , vers . 8. the ox is not to be muzzled that treadeth out the corn ; which god speaks in care of his ministers and churches , though quakers would have more care of oxen. do we not know that they which minister about holy things , live of the things of the temple ? ( even on a stated maintenance ) and they which wait at the altar , are partakers with the altar ? even so hath the lord ordained , that they which preach the gospel , should live of the gospel , vers . 13 , 14. is it a crime to eat and be cloathed ? or are ministers most unworthy of their daily bread ? shall lawyers and physicians live on their professions , and only the preachers of the gospel be thought unworthy of any competent maintenance in the world ? or will not christ ( that will reward a cup of cold water given to his servants , taking it as done to him ) severely one day reckon with these unthankfull men , that grudged a competent maintenance to his ministers , and made it their reproach that they live ? when he had generally required , g●l . 6. 6 , 7. [ let him that is taught in the word , communicate unto him that teacheth in all good things : be not deceived , god is not mooked : for whatsoever a man soweth , that shall he also reap . ] and yet we desire none of their communications : but only that they deny us not that which never was their own . but they say , that their teachers are content with food and raiment ; and so should we . to which i answer , we are content with it : where there is one minister that hath much more , i believe there is ten , if not twenty that are hardly put to it , to have ordinary food and raiment for themselves and families : and yet if they be enabled to relieve the poor , or to breed up their children ( at least ) to some honest trade , it would not have been grudged them , if their holy doctrine had not first been hated , and these apostates proved more ungratefull monsters , then many turks or heathens are . the affliction with which they reproach us , is , the unreformedness of our people ; they tell us , as the papists do , that none are converted by our ministry . but how ill the lord will take it at their hands to blaspheme the workings of the holy ghost , and deny his grace , that manifesteth it self in thousands of his servants , and to put the name of satan on the sheep of christ , these wretches are shortly like to know , to their everlasting horror , if repentance prevem it not . to our joy , and the praise of the grace of god , we see ( though not in all places alike ) so many hundreds and thousands of souls converted , within these few years by our ministry , that all the malicious spirits in hell , and slanderous tongues on earth , shall not deprive us of our comfort , nor god of the honour , nor these converts of the happiness hereof . but what if some ministers do labour with less encouragement and success ? is that their fault ? or is it long of wicked hearts ? and of slanderers that reproach their ministry ? when christ bid his apostles shake off the dust of their feet against the refusers of his gospel , and told them , it should be more easie for sodom in the day of judgement , then for them ; would they have cast this as a reproach upon the apostles , which was the sin and dreadfull misery of the people ? o what deceivers of poor souls are these ? that would turn the eyes of obstinate sinners thus from the observing of their own iniquities . and what ! are we better then the apostles ? and then christ himself ? how few did he convert , that spake as never man spake ? how many thousand remained malicious cruel enemies ? and how many places did the apostles preach in , where they converted not one ( i think ) for a hundred , that some of us see converted in one parish ? and why do not the papists and quakers observe , how they condemn their own ministry by this argument ? do they make papists and quakers of all where they come ? how few do they win in a whole countrey ? i have here allowed them to dispute in publike ; and they frequently preach and rail in the market place : and yet it is but a few weeks , since they passed through this town with this lamentation . [ what miserable places are kederminster and bewdeley , that we cannot convert one soul in them ! ] and yet to make a man a quaker , is a far easier matter then to make him an honest godly man : as it 's easier to make a man an uncharitable railer , then a meek and charitable christian. their great pretence , when they dishonour the scripture and the ministry , is to lead men to a light or word of god within them ; and this is their cry in our assemblies and our streets [ hearken to the light and word within you : ] and the sufficiency of this they clamorously defend ; and accuse us grievously for contradicting them . but what mean these dark contentious men , when their words are freed from confusion . do they affirm that all men have the light of reason ? and who denieth it of any , but ideots and infants ? do they maintain that reason by the help of natural evidence in the creatures , may know much of god and duty , even so much as to leave men without excuse , at the barre of god ? and who denieth this ? do they maintain that this light is from jesus christ , both as the author and restorer of nature ? and by whom among us is this denyed ? do they say that repaired or reprived nature , may be fitly called grace ? about this also we have no mind to quarrell with them ; so they will not with pelagius exclude supernatural grace hereby . do they hold that common supernatural light , outward and inward , objective and inherent , is given to many ( at least ) of the unsanctified , that live under the preaching of the gospel ? and who contradicteth them in this ? do they hold that , as the sun is appointed in nature , to be the light of every man that cometh into the world , though some parts of the earth were never illuminated by it , and blind men partake not of its light , and the night or shutting our eyes or windows may exclude it ; so christ is by office the sun in the world of grace , giving men actually all the gracious light they have , and being sufficient himself to enlighten all , and giving them an illuminating word , which is sufficient in its own kind , to do its own part ; though many are blind , and many for their sin are deprived of the communication of this light ? why all this we maintain as well as they . do they say that all this light ( within us and without us ) is to be hearkened to and obeyed ? why what man did they ever speak with , that 's a christian , that denieth it ? but if they make mans reason in faculty or act , or any of this inward light , to be christ personally within us , and deny any christ but such a one that is essentially one with such a light , ( that is , with every wicked man ) we abhor this infidelity and blasphemy , and marvell that such hellish darknesse should have the face to assume the name of light . if they maintain that the common reason of the world , is sufficient to bring men to the faith of christ , without any other kind of light , from the spirit , or written or preached word ; i would fain be resolved in these few questions . q. 1. how comes it to passe that all nations that never heard the gospel , are utterly void of faith in christ , when the nations that have the gospel do generally know him more or lesse ? q. 2. why did not the world believe in christ , even generally , before his coming ? if reason was then a sufficient light ? q. 3. why did christ preach himself while he was on earth , if the people had all sufficient light before ? q. 4. why did he send his apostles to preach through the world , if the people had sufficient light before ? q. 5. why did he set pastours and teachers in his church , if all have a sufficient light within them ? q. 6. why do the quakers go up and down teaching men their own doctrines , if all men have sufficient light already ? q. 7. why do they cry out against us as being in darknesse , when all men have sufficient light within them ? q. 8. will they pray for more light and grace , or not ? if not , they are impiously proud : if yea , then it seems they have not yet light and grace sufficient . q. 9. whereas they say , the light within is sufficient , if obeyed : our question is , whether it be sufficient to make men obey it ? for that 's the grace that we are speaking of , that causeth men to hearken , believe and obey : for faith is not of our selves , but it is the gift of god : and mens hearts must be opened , as lydia's was , act. 16. to hear and receive the truth revealed . now to say , that the light or grace which is given to cause us to believe and obey , is sufficient if we will believe and obey , is ridiculous : as if christ should have said to lazarus , [ i will raise thee , if thou wilt first raise thyself . ] q. 10. but how can any light be sufficient , ( were a man never so obedient , ) to reveal that which is not manifested by it , or by any revelation that doth accompany it ? no light or revelation among the heathens in america , doth tell them that christ was incarnate , dyed , rose , ascended , or intercedeth for us , or is the king , priest , or teacher of the church , or will raise the dead , and judge the world . how then can their light be sufficient to help them to the belief of this ? i think it 's past controversie , that no man hath sufficient grace for salvation , till his last breath . for if god adde not more , for his preservation , excitation and perseverance , all will be lost . but this point ( which quakers most insist on ) the reverend author hath very judiciously handled in this treatise , and therefore i shall say no more of it . the truth is here opened ( to the shaming of their errours ) with great scripture evidence ; which impartially considered , may easily convince all that believe the scriptures : and make it appear that the light that is in these men is darknesse ; ( luk. 11. 35. ) though the difference , and too-eager disputations between the reverend author and my self , about the point of infant-baptism , be too well known , yet it is our desire that it be as much known , that we desire to hold the unity of the spirit in the bond of peace ; as members of the same head and body , uniting our force for the common truths against the pernicious adversaries thereof : and though we own not in each other , or our selves , the discerned errours of doctrine or life , which through humane frailty we may be guilty of ; neverthelesse , whereto we have already attained , we desire to walk by the same rule , and mind the same things ; hoping that if in any thing we be otherwise minded , god shall reveal even this unto us . ( phil. 3. 15 , 16. ) i think it is time for men that have any sense of the common interest of christianity and reformation , to lay by those contentions that have brought us so low , and almost made us a prey to the common romish adversaries : the lord grant it be not too late . the two great works of the jesuites in england , are to procure liberty for the profession of popery , and to weaken , if not take down a fixed able ministry : they cannot do this work of themselves , without the help of men professing a zeal for reformation . but how much they have promoted it by such hands , and how much they are likely further by them to promote it , i had rather lament with daily tears , than open to a generation of deluded souls , that will not believe they are doing the work of the devil and the pope , till they find themselves in rome , or the inquisition . it astonisheth me to foresee , ( if a wonder of mercy do not prevent it , ) how these contetious souls will be worryed by their consciences , and ready even to eat their flesh , when they see ( by the conjunction of forreign and domestick papists ) the cause of christ once trodden down in the hand , and see how they betrayed the gospel of their posterity , into the hands of tyrannous idolaters , and how the familistical juglers of these times , made use of them to set up popery : which ●ow is the work that is already so farre carried on , that all our endeavours , if united , are like to be little enough to prevent . we are not so childish as 'to fear lest quaking should become the national religion : we know these squibs will soon be out . but those that animate them , have italy and spain , and austria , and france , armies and navies , and swarmes of fryers and jesuites at their backs ; and i take their liberty and dominion , to be words almost of the same signification . but let the curse of the almighty defender of his church , yet follow the underminers of his holy truth , and confound the builders of this babel ! and never let the deliverances in 88 , and from the powder-plot , be buried in the ruines of an ungratefull apostatized land ! when you hear , that among our rulers it shall be endeavoured , that liberty for popery shall be granted , and secured from interruption from any future parliaments , then remember what i say , and let the consciences of those that have betrayed us , be awakened , and let them see then what friends they have been to our religion , and whither their uncharitable perversnesse hath brought a miserable land. i have already told the episcopal brethren , that bishop usher and i did fully agree in half an hour , and therefore it is not long of us , that our wound is yet unhealed . and ( though i never treated with mr. tombes about such a matter ) i am confident that he and i should agree in one daiestreaty , upon termes of communion , charity , and forbearance , among those of our several waies . and therefore if we yet continue unhealed , let the shame and horror lie on them that are obstinate in their uncharitable waies . and that it should be harder to agree with the congregational brethren , is incredible . why then is there not long ago , a setled concord among all these ? that yet there should be a frustration of all assemblies and endeavours to these ends , and so easie , so necessary , so christian a work should be yet undone ( yea obstinately resisted ) after so many years experience and opportunity , till we are all ready to be devoured by the common adversary , this is our astonishment , and englands shame , and especially of some that have been the hinderers , and will cost the consciences of some men dear , when god ariseth to judge the earth , and vindicate his honour which they betrayed , by their self-blinding and church-troubling pride . reader , as i invite thee to the perusall of this treatise for thy edification , so do i most earnestly intreat thee , if thou beest a divider , to study the nature of holy charity , and catholick unity , and follow us that desire to lead thee to the love and concord of the saints . and to further this work , i intreat thee also impartially to peruse mr. william allen's retractation of seperation ; which if thou wilt do with a christian frame of spirit , then go on to destroy the church by divisions , and further their work that would betray us to the papists , if thou canst . if our wickednesse have not caused god to passe an irreversible decree , of departing from us , and leaving england to be a stye of romish abominations , he will yet cause his people to retreat from their divisions , and presently to hear the voice of peace : for which i shall daily pray and groan , and labour according to my power ; and if god deny it me , and tell me this is not a world that 's fit for so great a mercy , i hope i shall long the more for heaven , and cry and wait , for the glorious appearing of the prince of peace . come lord jesus , come quickly . amen . richard baxter . october 17. the contents . serm. i. christ the light. sect. 1. of the evangelists scope , method , the reading and meaning of joh. 1. 9. sect. 2. christ is the light , and the term light , explained . sect. 3. christ is light as the prince of life . sect. 4. christ is light as the lord of glory . sect. 5. christ is light as cause of peace and joy. sect. 6. christ is light in respect of his purity and wisdome . sect. 7. christ is light in respect of truth and grace . sect. 8. the application in a double use , to see the estate of men without christ , and to draw our eyes to him . serm. ii. christ the true light. sect. 1. christ no counterfeit light. sect. 2. christ more then a typical light. sect. 3. other lights not lights , in comparison of christ. sect. 4. christ the original light. sect. 5. christ the perfect light. sect. 6. christ the effectual inlightning light. sect. 7. christ was the true light in respect of the truth of his word sect. 8. application by way of vindication of our selves , from the accusation of quakers , as if we denied the light , john 1. 9. and warning to shun false lights . serm. iii. christ the inlightning light. sect. 1. christ inlightens all things with their natural light as creatour . sect. 2. christ inlightens the world with the knowledge of god as the prophet of the church . sect. 3. christ as high priest enlightens with the light of pea and joy in god. sect. 4. christ as king of saints enlightens with the light of glory . sect. 5. christ enlightens by his natural power as gods son , and by special commission as sent of god. sect. 6. christ enlightens by his preaching , example , spirit , apostles , now in this time ; by his power and glory in the world to come . sect. 7. christ enlightens by reason of his own lustre , and his fathers design to shew him to the world . sect. 8. application by way of inference , that we are to bless god for christs enlightening , and all that are christs are children of light. serm. iv. men coming into the world need light from christ. sect. 1. the necessity of christs enlightening is asserted , because of the blindness which is in all at birth . sect. 2. universal corruption at birth , is proved from joh. 3. 6. sect. 3. vacuity of light without christ enlightening , is proved from rom. 8. 7 , 8. rom. 3. 9 , 10 , 11. 23. 1 cor. 2. 14. mar. 7. 21 , jam. 1. 14. sect. 4. vacuity of light without christ enlightening , is proved from gen. 6. 5. & 8. 21. job 14. 4. & 15. 14. & 25. 4 , 5 , 6. & 11 , 12. psal. 51. 5. jer. 10. 14. & 17. 9. and experience . sect. 5. every man needs enlightening by christ , by reason of the many evils consequent on sin . sect. 6. application to make us sensible of sins evil , and the worlds vanity , and to provoke us to seek a treasure above , and light from christ to comfort us . serm. v. every man hath light from christ to make him inexcusable . sect. 1. a natural light from christ is yeelded to be in every man , and the opinions of free-willers of its sufficiency are set down . sect. 2. the opinion of the quakers concerning a light in each man , is enquired into . sect. 3. some light is in the most barbarous , yet the knowledge of the most refined gentiles , may be conceived to come from some acquaintance with the written law or tradition from adam . sect. 4. the light without the written word which was in the gentiles , in the utmost extent of it was imperfect . sect. 5. the gentiles light by nature served to restrain from sin and to leave men inexcusable . sect. 6. application to justifie us against quakers , and to warn us , that we act not against our light. serm. vi. containing thirty arguments out of scripture against the quakers opinion , of the sufficiency of a light in every man to guide him to god. serm. vii . every mans light within him is not of it self a sufficient safe guide unto god. sect. 1. ten reasons more are urged against the quakers opinion , of the sufficiency of the light in every man to guide him to god. sect. 2. objections of the quakers for the universality and sufficiency of light in men , are answered . serm. viii . all spiritual saving light is from christ. sect. 1. all spiritual saving light of knowledge , peace , joy , hope , life , and glory , is from christ. sect. 2. christ enlightens gentiles as well as jews with spiritual light. sect. 3. there is not sufficient direction in the acts of gods common providence , to lead men to the knowledge of gods grace in christ. sect. 4. application to move us gentiles to rejoyce in this light , and not to rest in humane reason . serm. ix . christ is to be chosen and followed as our light , whereunto we are exhorted to use him as our light , and directions given to that end . books published by the author . christs commination against scandalizers , on luk. 7. 1 , 2. printed for richard royston at the sign of the angel in ivy-lane london . jehovah jireh , or gods providence in delivering the godly , in two sermons on 2 pet. 2. 9. on occasion of preserving bristoll from a plot to deliver it to prince rupert , march 7. 1642. printed for michael sparks at the blew bible in green arbour london . fermentum pharisaeorum , or the leaven of pharisaical will-worship , in a sermon on mat. 15. 9. printed for andrew crook at the green dragon in pauls chruch-yard london . anthropolatria , or the sin of glorying in men , on 1 cor. 3. 21. printed for john bellamy at the three golden lions in cornhill london two treatises concerning infant-baptisme , to wit an exercitation and examen of mr stephen marshall's sermon , printed for george whitington , and to be sold by w. larnar . an apology for the two treatises , printed for g. calvert at the black spread eagle at the west end of pauls london . an antidote against the venome of a passage of m r richard baxter's epistle before his book of rest , printed for thomas brewster at the three bibles at the west end of pauls london . an addition to the apology , in a letter to m r robert baillee of scotland , printed by henry hills next door to the sign of the peacock in aldersgate-street london . praecursor , or a forerunner to the review , printed for the same . antipoedobaptisme , or the first part of the full review of the dispute concerning infant-baptisme , printed for henry cripps and lodowick lloyd in popes head ally near lumbard-street london . a plea for antipoedobaptists against m r john crag's dispute and sermon at abergavenny , printed for henry hills above named . antipoedobaptisme , or the second part of the full review of the dispute concerning infant-baptisme , printed for the same . joannis tombes beudleiensis refutatio positionis doctoris henrici savage londini typis henrici hills . antipoedobaptisme , or the third part of the full review of the dispute concerning infant-baptisme , london printed for henry hills above named . felo dese , being a collection of twenty arguments against infant-baptisme , out of m r richard baxter's second disputation of right to sacraments , with an answer to his ten reasons for his practice of infant-baptisme , printed for the same . a short catechisme about baptisme , containing the chief grounds of the controversies concerning it , in fourty questions and answers , printed for the same . true old light exalted , printed for thomas underhill atthe anchor and bible in pauls church-yard london . christ the light. serm. i. joh. 1. 9. that was the true light , which lighteth every man that cometh into the world . sect. 1. of the evangelists scope , method , the reading and meaning of joh. 1. 9. the gospel of john , the longest liver of the apostles ( as hierome termes him in his catalogue of ecclesiastick writers ) was written last of the four , and , as the matter gives us occasion to conceive , to supply the things omitted by the rest , and so might be termed the paralipomena , or things left , as the greeks term the book by the hebrews termed the words of daies , by us , the chronicles or records of times . that it was written in opposition to the new fancies or haeresies of ebien , cerinthus , and other fanatiques , is intimated by iraeneus lib. 3. adv . haer . c. 1. 11. and others . against whom he opposeth the antiquity , divinity , and operation of christ in certain aphorismes , set down in the first 5 verses . and then to distinguish him from john the baptist , he declareth 1. johns mission , ver . 6. 2. his businesse , ver . 7. 3. his inferiority to christ , ver . 8. 4. christs preeminence above him , ver . 9. which words are spoken of christ jesus , whom john terms the word , ver . 1. who is said to be flesh , and to dwell among us , ver . 14. of whom john testified , ver . 15 to have been his ancient ; and , whether they are the words of john baptist , as is conceived , or the evangelist , as seems most probable , they shew his excellency above john baptist , who was denied to be the light , though he were that he might bear witnesse of the light . heinsius exercit . sacr . l. 4. c. 1. seems to conceive , that the pointing being altered , the words might be read thus ; he was not that light , but that he might bear witnesse of the light he was , ( referring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . 9. to the end of ver . 8. ) the true light which inlightneth every man coming into the world , was in this world , and the world was made by him , and the world knew him not , ver . 9 , 10. but the supplement of beza , [ this man ] or as our translators hath it , that was the true light , is better and more agreeable to johns phrase . but then there is another doubt , whether it should be read thus ; that was the true light coming into the world , which inlighteneth every man , by a trajection : or as ours read , as the words are placed , that was the true light , which inlighteneth every man which cometh into the world . grotius after cyril , augustin , and some others likes the former as best , because joh. 3. 19. and 12. 46. where he speaks of himself as light , he so expresseth himself as coming into the world as light , and so he would have the sense to be of his coming into the world , not by his birth , but appearing as a teacher ; as when it is said , joh. 6. 14. this is truly the prophet coming into the world . but 1. such trajection being without necessity , and so disordering the words , 2. the phrase in these , and john 18. 37. being as fitly interpreted of birth , as of appearing as a teacher , i rather choose the reading of our translators . but then there is some doubt about the meaning , what is the light with which , and how he inlightens every man coming into the world . two waies he may be said to inlighten , and accordingly two sorts of light may be meant , and two waies may the words be expounded . there is a natural light of reason and understanding , which every person coming into the world hath , though not all in the same measure in the exercise , by reason of the different temper and state of the body which the soul dwells in : and this light is conceived to be meant , ver . 4. where it is said , that the life of christ was the light of men , which expressing what was , when all things were made by him , and without him was nothing made that was made ; it can be well understood of no other light then natural reason by the creation of christ ; and to this sense , it seems to make that ver . 10. it follows after ver . 9. which inlightneth every man coming into the world , the world was made by him . and then the sense is this ; that or this person of whom john was to witnesse , was the true or excellent light , which or who inlighteth with natural reason and understanding , every man coming into the world by natural birth , as being made by him . this sense is followed by the most of protestant commentators i meet with , and seems to be genuine . the other sort of light is spiritual light expressed thus , 2 cor. 4. 6. the inlightning of of the knowledge of the glory of god in the person or face of jesus christ. and this sort of light is from christs preaching and spirit , and is meane ver . 5. where it is said , the light shineth in darknesse , and the darknesse comprehended it not . and of this light christ is the cause , as the prophet of his church , luk. 1. 79. joh. 3. 19. & 8. 12 , &c. and thus is christ said to inlighten every man ; that is , every man that is inlightened , hath his light from christ : as when it is said , psal. 145 , 14. the lord upboldeth all that fall , that is , all fallen persons that are upheld : or he lighteth every man , that is , all sorts of men , as col. 1. 28. every man , is meant all sorts or nations of men . and these i confesse are good senses : yet methinks , the addition [ who cometh into the world ] doth intimate , that this inlightning is of every man that is born . 2. at his birth , and so is to be extended to every person of humane nature , and the natural light he hath at birth ; which i have chosen to handle , that i may clear the mistake of those who are termed quakers , who have this text almost perpetually in their speeches and writings , insomuch that in the catechism of g. f. that is , george fox , a prime leader of them , this text is almost in every answer to the questions there propounded , repeated : and it is the common speech of them , and almost all their preaching , look to the light within thee . my intent is , therefore to consider what that light is , which is in each person , and to shew that it is not sufficient to be a mans guide without the holy scripture , and therefore that erroneously they make it christ and direct men to follow it universally as their rule . to this end , i shall consider , 1. how christ is light . 2. how he is the true light . 3. how he lighteth . 4. how men come into the world . 5. how farre every man is inlightned that comes into the world with natural light . 6. how all spiritual light is derived from christ , and in what sense christ may be said to inlighten every man with it . sect. 2. christ is the light , the term light is explained . the first thing to be considered , is , that the word , that is jesus christ is light. thus he saith of himself , joh. 12. 26. that he was come a light into the world . and simeon said of him , luk. 2. 32. that he was a light for the lightning of the gentiles . to conceive of this point , two things will be to be explained ; 1. what is ascribed to christ by this appellation of light. 2. in respect of what nature he is thus termed . to resolve the former , it is to be considered that the term light is sometimes applied to lucid bodies , as the fire is termed the light , mark. 14. 54. where peter is to be warmed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at the light ; that is , the fire . and so candles are termed lights , act. 16. 29. as it's usual with us also in our common speech . and thus god is said to have made two great lights , gen. 1. 16. the sun and the moon . sometime for the quality of light , which is a visive quality , 1. in the lucid body chiefly , as the light of the sun , rev. 22. 5. 2. from it in the aire or middle body by which it is carried to the eye , as the light in the aire which shone round about paul , act. 26. 13. 3. in the eye by which the objects to be seen are discerned , in which respect the eye is termed the light of the body , luke 11. 34. now of all qualities there is none more amiable or desirable . eccl. 11. 7. truly the light is sweet , and a pleasant thing to behold the sun. by reason of whose beauty most nations , who knew not the true god , did imagin the sun to be god , and accordingly did adore it , and sacrifice to it , which job disclaimed , job 31. 26 , 27 , 28. if i beheld the sun when it shined , or the moon walking in brightnesse , and mine heart hath been secretly inticed , and my mouth hath kissed my hand , this also were an iniquity to be punished by the judge : for i should have denied the god that is above . by reason of its light , warmth and other influence , the sun is magnified by writers , as seeing , and hearing all things , as the common parent of all sublunary bodies ; insomuch that the peripatetick philosophy makes the sun with man , to generate man. the holy ghost foretelling the coming of the messiah , mal. 4. 2. terms him the sun of righteousnesse . and zacharias speaking of christ , luk. 1. 78 , 79. saith , through the bowels of mercy of our god , in which the day-spring or sun-rising from on high hath visited us , to give light to them that sit in darknesse , and in the shadow of death . so that what excellency the sun hath in respect of its light , is to be conceived of christ in a spiritual way , but in a higher degree ; and whatever excellency the light signifies in the metaphor , is more truly verified of him then any angels of light , or children of light among men . sect. 3. christ is light as the prince of life . 1. by [ light ] is oft in scripture signified life : psal. 36. 9. for with thee is the fountain of life ; in thy light shall we see light . and even in this gospel saith christ , john 8. 12. i am the light of the world , he that followeth me , shall not walk in darknesse , but shall have the light of life . and john 1. 4. in him was life , and the life was the light of men . job . 33. 28. he will deliver his soul from going into the pit , and his life shall see the light . ver. 30. to bring back his soul from the pit , to be enlightened with the light of the living . psal. 49. 19. the soul shall go to the generation of his fathers , they shall never see light . psal. 13. 3. lighten mine eyes , lest i sleep the sleep of death . hence to sit in darknesse and in the shadow of death , are conjoyned , mat. 4. 16. luk. 1. 79. in respect therefore of life in christ , and communicated by him , he is rightly termed the light now that he hath life in himself at his disposal , is affirmed by him , joh. 5. 21. as the father raiseth the dead and quickneth , so also the son quickneth whom he will. ver. 26. for as the father hath life in himself , so hath he also given to the son to have life in himself . joh. 14 6. jesus saith to him , i am the way , and the truth , and the life : no man cometh to the father but by me . joh. 11. 25. jesus saith unto her , i am the resurection and the life . 1 joh. 5. 11. and this is the record that god hath given to us eternal life , and this life is in his son : who is termed the word of life , 1 joh. 1. 1. that eternal life which was with the father , and was manifest unto us . ver. 2. the prince or author of life , act 3. 15. the last adam was made a quickning spirit , 1 cor. 15. 45. which being spoken of the resurrection of the body , it appears that he is the light in respect of natural life , as well as spiritual , at the first creation , as well as at the future resurrection . as it is certain that some sort of living creatures are produced by the sun , so it is certain that the son of god is the prince of life , who hath life in himself , and imparts it to other living beings ; and in this respect is justly termed the light. sect. 4. christ is light as the lord of glory . 2. by light is oft meant glory and majesty . there is one glory of the sun , another of the moon , and another of the stars , for one star differeth from another in glory , that is light , 1 cor. 15. 41. the light which made the face of moses shine , exod. 34. 29. is termed 2 cor 3. 7. the glory of his countenance , and the shining of christ at his transfiguration , mat. 17. 2. is termed glory , 2 pet 1. 17. and thus christ is light , that is full of glory and majesty , the lord of glory , 1 cor. 2. 8. even on earth john saith , chap. 1. 14. and we beheld his glory , the glory as of the only begotten of the father . and doubtless however in christs outward shape there appeared no more then ordinary , or rather less then ordinary splendour ; yet in his preaching there was such glory as made the people astonished , for he taught them as one having authority , mar. 1. 22. in his miracles there was glory , so as that vers. 27. they were all amazed , insomuch that they questioned among themselves , saying , what thing is this ? what new doctrine is this ? for with authority he commandeth the unclean spirits , and they do obey him . and joh. 2. 11. this beginning of miracles did jesus in cana of gaiilee , and manifested forth his glory , and his disciples believed on him , and vers. 15. when he made a scourge of small cords , he drove out the sellers of oxen , sheep , and doves , and changers of mony , all out of the temple , and overthrew their tables , and powred out their money ; and when officers were sent to apprehend him , they returned answer , joh. 7. 46. never man spake like this man. he commanded lazarus to come forth out of the grave , and he came forth , joh. 11. 43 , 44. he rebuked the winds and the sea , and there was a great calm , mat. 8. 26. these and many more things which appeared in him and were done by him , manifested that he was indeed light , that is a person of splendour , glory , and majesty , notwithstanding his emptying himself in the forme of a servant phil. 2. 7. sect. 5. christ is light , as cause of peace and joy . 3. by light is oft meant peace , isa. 45. 7. i form the light and create darkness , is expressed in the next words , i make peace and create evil , jer. 13. 16. while ye look for light , that is peace . in like manner light is put for joy , as psal. 97. 11. light is sown for the righteous , and gladness for the upright in heart , prov. 15. 30. the light of the eyes rejoyceth the heart , isa. 60. 20. the lord shall be thine everlasting light , and the dayes of thy mourning shall be ended . darkness takes away mirth , but the appearing of the day brings joy : the sun is that which chears all things by its light , and so doth christ dispell storms , makes peace , and begets joy . whence he is stiled the prince of peace , isa. 9. 6. our peace , eph. 2. 14. peace i leave with you , saith christ , my peace give i unto you , not as the world giveth give i unto you : let not your heart be troubled , neither let it be afraid , joh. 14. 27. these things have i spoken unto you , that in me ye might have peace , in the world ye shall have tribulation : but be of good chear , i have overcome the world , joh. 16. 33. that which we have seen and heard , declare we unto you , that ye also may have fellowship with us ; and truly our fellowship is with the father , and with his son jesus christ. and these things write we unto you , that your joy may be full , 1 joh. 1. 3 , 4. as from the sun all the light , serenity , and sweetness of the air , whereby the spirits of men are refreshed , the members warmed , the whole body cheared , is derived ; so from christ are all the pleasant apprehensions of peace with god , all the joyfull tast of his favour , all the quickening hopes of heaven , which a christian soul partakes of . sect. 6. christ is light in respect of his purity and wisdome . 4. by light is meant holiness , purity , or clearness : nothing more free from defilement then light ; all the jakes and dunghills and filthy lakes in the world cannot pollute the light of the sun , and therefore it is fit to resemble holiness . and accordingly god is said to be light , 1 joh. 1. 5. that is pure , as it is said , chap 3. 3. and thus the lord christ is light , being annointed with the oil of gladness above his fellows , as loving righteousness and hating iniquity , psal. 45. 7. heb. 1. 9. he did no sin , neither was guile found in his mouth , 1 pet. 2. 22. he could challenge his most prying adversaries , joh. 8. 46. which of you convinceth me of sin ? 5. by light is meant wisdome : light is a discovering quality , eph. 5. 13. all things that are discovered are made manifest by the light : for whatsoever doth make manifest is light . light pierceth through the most narrow chinks into the lowest holes : and so doth wisdome find out the most hidden things through small hints . daniel is said to have light , and understanding , and wisdome found in him , in that he was able to interpret dreams , and shew hard sentences , and dissolve doubts , dan. 5. 11 , 12. but beyond all , the lord christ was light : the spirit of the lord did rest upon him , the spirit of wisdome and understanding , the spirit of counsel and might , the spirit of knowledge , and of the fear of the lord , isa. 11. 2. in him are hid all the treasures of wisdome and knowledge , col. 2. 3. no man knoweth the son but the father , neither knoweth any man the father save the son , and he to whom the son will reveal him , mat. 11. 27. jesus knew all men , neither needed he that any should testifie of man , for he knew what was in man , joh. 2. 24 , 25. he knew the thoughts of the seribes , mat. 9. 4. he knew judas would betray him , afore judas had conceived the treason , joh. 6. 70 , 71. he opened the secret counsels of god , foretold the future troubles of the jews , persecutions of his disciples , his own death and resurrection , the preaching of the gospel , and gathering of his church over the world , which are accomplished , and the resurrection of the dead at his return to the final judgement , which will be undoubtedly brought to pass in the day of the lord : so that of him it is true which we read , dan. 2. 22. he revealeth the deep and secret things , he knoweth what is in the darkness , and the light dwelleth with him . sect. 7. christ is light in respect of truth and grace . 6. by light is meant truth , isa. 8. 20. to the law and to the testimony : if they speak not according to this word , it is because there is no light in them : that is no truth in them , or no comfort to them , say others . he that doth the truth , saith christ. cometh to the light , joh. 3. 21. light and truth are either the same , or very like , and helpfull to each other , psal. 43. 3. oh send out thy light and thy truth . now light well agrees to christ under this notion , sith he is the way , the truth , and the life , joh. 14. 6. all his words were words of truth , his gospel the gospel of truth , jam. 1. 18. col. 1. 5. if ye continue in my word , saith christ , joh. 8. 31 , 32. then are ye my disciples indeed . and ye shall knew the truth , and the truth shall make you free . 7. by light , favour , and grace , and goodness , and love are meant , numb . 6. 35. job 29. 3 psal. 4. 7. prov. 16. 15. in the light of the kings countenance is life , and his favour is as a cloud of the latter rain . lightsomeness in the face , is a sign of goodness and love in the heart ; as on the other side , a lowring grim visage is a sign of a tyrannical and imperious spirit . light is the most diffusive and communicative of all qualities , and so fitly resembles grace and love . and so it is said of christ , psal. 45. 2. thou art fairer then the children of men : grace is powred into thy lips , therefore god hath blessed thee for ever , cant. 5. 16. his mouth is most sweet ; yea he is altogether lovely , 1 pet. 2. 3. if ye have tasted how gracious the lord is , luk. 4. 18. the spirit of the lord is upon me , because he hath aneinted me to preach the gospel to the poor , he hath sent me to heal the broken-hearted , to preach deliverance to the captives , and recovering of fight to the blind , to set at liberty them that are braised , to preach the acceptable year of the lord. and the eyes of all them that were in the synagegue , were fastened on him : and he began to say unto them , this day is this scripture fulfilled in your ears : and all bare him witness , and wondred at the gracious words which proceeded out of his mouth , vers. 22. all his words , looks , deeds ( except when he had to do with proud hypocrites , and incurably wicked persons ) did evidence a dove-like spirit , harmeless , compassionate , kinde , patient , full of love and goodness . he went about like the sun doing good , and healing all that were oppressed of the devil , act. 10. 38. and therefore in this respect is to be termed the light by excellency . the word dwelt among us full of grace and truth . of his fulness we have all received grace for grace . grace and truth came by jesus christ , john 1. 14. 16 , 17. 2. this attribute of light is given to christ , both in respect of his divine nature , in respect of which it is said , joh. 1. 4. in him was life , and the life was the light of men , and in respect of his humane , concerning which it is said , joh. 9. 5. as long as i am in the world , i am the light of the world : which i shall shew when i speak of his enlightening . sect. 8. the application in a double use to see the estate of men without christ , and to draw our eyes to him . for present we may hence infer , 1. that they who are unacquainted with christ , are in darkness : ye were once darkness saith the apostle , eph. 5. 8. minding them of their estate antecedent to their being in christ. a man without christ preached and believed , is like a person in darkness . 1. he is in respect of his estate as a man in the dark , in that he cannot discern his own condition , how unclean he is , what danger is near him , what way to avoid it , what help to use . he that is out of christ , and sees not by his light , discerns not the filth of sin , nor the keeneness of gods anger , nor how to remove the one , or to asswage the other . 2. a man without the light of christ , doth neither know god truly , nor his precepts or counsel , and so knows not how to address himself to god. nor how to observe gods eye on him , nor what gifts he tenders to him , nor what directions he gives him . 3. a man without christ his light , is like the syrians , who were led to samaria when they imagined they were in dothan . it 's easie for satan or any deceiver to lead them hell-ward , when they pretend to direct them heaven-ward : any cheat , any errour or delusion may be put on him , that wants christ to be his light . 4. he that wants light from christ , is as he that walks in the dark , one while he stumbles here , another time he wanders there : if he be in the way , yet it is more then he knows , and therefore is uncertain whether it be best to go forward , or backward , or stand still . how full of uncertainty have been the most witty philosophers , the most skillfull rabbins , the most acute papists in their way , following their own reason , or tradition of men ! how miserably do they stumble and fall , and hurt their souls ! how sadly do they wander out of the way , when they think they are in it ! 5. want of light from christ , leaves men in fears and perplexities what shall befall them . the light of christ secures the soul , assures its happiness ; but he that knows not the way of christ , nor whereto it tends , is afraid of death and judgement to come , is doubtfull whether he have any interest in god , fears the mention of hell , of the devil , of the coming of christ , turnes quaker at the sight of an armed man , whines like adrian the emperour , when his soul was departing . 6. a man without the light of christ , can do no spiritual work as he should . as he that is in the dark , can neither thresh corn , nor make his clothes , nor plow , nor sowe , nor do other necessary usefull works : so it is with him that 's not enlightened by christ ; he can neither pray , nor praise god , nor do any other holy work , or manage any business that pertains to gods glory , and christs kingdome . a dark dungeon is a miserable place to live in , and no less , or rather a thousand times more miserable is it , to be excluded from the light of christ. 2. if christ be light , then should our eyes be towards him . light is attractive of our eyes : it is a pleasant thing to behold the sun , it is that which infidels adore as god. should not we magnifie the lord jesus as the sun of righteousnesse ? should not our eyes and our hearts be drawn after him ? sould not our souls adore him ? he is the son of his fathers love , col. 1. 14. and should he not be of ours ? the church , the spouse of christ saith , he is all desires , cant. 5. 16. and so doth every soul that knows him . he is the highest born prince , of great majesty , of most noble disposition , of most loving nature , of incomprehensible beauty , of superlative power , of largest empire , of most ample riches ; there 's not the thing to be named which is desirablé , which is not christs . oh then , that we could fall in love with christ , long after him , remember him with delight , hearken after all the tokens of his appearing , inquire into his walking places ! shall people travell far , throng much , be at much cost to see a gracious queen ? shall besotted papists , take a long and dangerous pilgrimage , to see christs pretended vicar , though sometimes a most horrible monster , more like the devil then christ , and shall not our hearts travell after christ , and converse with him ? sure no excuse will be taken , sith there can be no reason alledged for it , for those that dote on men and women , and gold , and pearles , and yet forget christ ; are inamoured on pictures , and neglect the living beauty of heaven , the lord of glory . be wise therefore , o ye princes and people of the world , kiss the son , worship , love , rejoyce in , wait on , follow the image of the invisible god , the heir of all things , in comparison of whom , let all sublunary beauties be as dirt , and all the precious things of the earth be as dung to you . christ the true light. serm. ii. joh. 1. 9. that was the true light , which lighteth every man that cometh into the world . sect. 1. christ no counterfeit light. how jesus christ is light , hath been shewed , how he is the true light , is next to be cleared . it is said of him , whose name is called the word of god , revel . 19. 13. that he was called faithfull and true , ver . 11. and in reference to him , it is said , 1 joh. 2. 8. the true light now shineth . now christ is said to be the true light , 1. in respect of his being , which is usually termed metaphysick truth . 2. in respect of his sayings , which is logick or moral truth . in the first sort of truth christ is said to be the true light , 1. to distinguish him from those which were counterfeits and feigned lights : for true is opposed to that which is only in pretence , but not really such . our lord christ saith , joh. 10. 8. all that ever came before me are thieves and robbers ; that is , were not true lights , meaning this not simply of all , not of moses , of whom it is said , isa. 63. 11. then he remembred the daies of old , moses and his people , saying , where is he that brought them up out of the sea , with the shepherd of his flock ? nor of david , of whom it is said , psal. 78. 72. that he fed israel according to he integrity of his heart : but of such as the prophet zechariah ch . 11. 17. saith , we to the idol shepherd that leaveth the flock . such as were the false prophets among the jews , the scribes and pharisees , and lawyers , in and asore christs time , who instead of being sent by god , came of themselves , ran and he sent them not , yet pretended a mission from god. in like sort paul saith , 2 cor. 11. 13 , 14 , 15. for such are salse apostles , deceitfull workers , transforming themselves into the apostles of christ. and no marvell : for satan himself is transformed into an angel of light , therefore it is no great thing if his ministers also be transformed as the ministers of righteousnesse . but the lord christ came from the father , john 16. 28. was sent by him , joh. 17. 3. he spake not of himself , but the father which sent him , gave him commandement what he should say and what he should speak : whatsoever he spake therefore , even as the father said unto him so he spake , joh. 12. 49 , 50. so that he was not a light by usurpation , imposture , disguise or transformation , but by a true commission as sealed by his father , joh. 6. 27. sanctified and sent into the world , joh. 10. 36. sect. 2. christ more then a typical light. 2. christ is the true light in contradistinction to those , which were only types or shadows , representing christ to come . the word [ true ] is used in this sense , heb. 8. 2. a minister of the true tabernacle ; that is , not only of that shadowy tabernacle , which was only a parable or figure for the time present , as the expression is , heb. 9. 9. but the reall tabernacle , for an image of which that tabernacle was made . again heb. 9. 24. it is said , christ is not entered into the holyes made by hand , which were figures or antityps of the true , but into heaven it self , where the holy place of the tabernacle is made the antitype and representative , and heaven the true holy place . in like manner there were lights in the tabernacle , there were lamps and lights of pure oyl burning in the tabernacle , there was fire at the altar , which at first came down from heaven , and these were shadows of things to come , but the body is of christ , col. 2. 17. and in this sense also truth came by jesus christ , joh. 1. 17. there is mention of seven lamps of fire burning before the throne , which are the seven spirits of god , rev. 4. 5. but this hinders not , but that christ might be shadowed by the lamps in the tabernacle , and the fire on the altar , sith that which was signified by them , the inlightning the people of god , who are the holy priesthood of god , and the making ready the sacrifice that it might be accepted with god , was most truly verified of jesus christ , through whom we now worship the father in spirit and truth , joh. 4. 23 , 24. and our spiritual sacrifices are acceptable to god , 1 pet. 2. 5. sect. 3. other lights are no lights in comparison of christ. 3. christ is the true light comparatively , as being the chief light , in comparison of whom other lights are not to be so termed . 't is true , john baptist is said to be a burning and a shining light , joh. 5. 35. and the word of the prophets is termed a light shining in a dark place , 2 pet. 1. 19. and christ saith of his apostles , mat. 5. 14. they were the light of the world . yet they were as no lights in comparison of christ , who was in the bosome of the father , and hath declared him , joh 1. 18. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that himself saw him , and who received not the spirit by measure , and therefore spake the words of god above others , joh. 3. 35. as in like manner we are lights , who now preach the gospel , yet comparatively to the apostles , who could say , that which was from the beginning , which we have heard , which we have seen with our eyes , and our hands have felt of the words of life we declare unto you , 1 joh. 1. 1 , 3. we are but dark . the law was a light , and the commandement was a lamp , prov. 6. 23. thy word is a lamp unto my feet , and a light unto my path , saith the psalmist , psal. 119. 105. yet in comparison of the gospel of glory of christ , who is the image of god , 2 cor. 4. 4. it is scarce to be termed light , but as the star-light is as no light when the sun is risen , so even that which was made glorious , to wit , the giving of the law , had no glory in this respect by reason of the glory that excelleth , 2 cor. 3. 10. that is , in comparison of the gospel , which is as the day-star , and sun-rising , 2 pet. 1. 19. sect. 4. christ the original light. 4. christ is the true light , as being the original light , from whom other delegated lights , which are set up in christs stead , as it is 2 cor. 5. 20. do borrow their light . it is true , the father of our lord christ , is termed the father of lights , jam. 1. 17. and christ is light of light , light from the father of lights , yet all is so fully invested in christ , that he could say , joh. 16. 15. all things that the father hath are mine . and therefore he saith even of the holy spirit himself , whom he calls the spirit of truth , that he shall not speak of himself : but whatsoever he shall hear , that shall he speak , ver. 13. and he shall glorifie me ; for he shall receive of mine , and shall shew it unto you , ver. 14. and when the prophets testified before-hand the sufferings of christ , and the glory that should follow , it was the spirit of christ which was in them , that did signifie them , 1 pet. 1. 11. and in like sort , when the apostles , by their preaching , were lights of the world , yet they received from christ that which they declared , 1 joh. 1. 2 , 3. and those believers who were brought to the knowledge of christ among the corinthians , 2 cor. 3. 3. are said to be the epistle of christ ministred by the apostles . so that as the light of the sun is the true light , because it is the fountain of light , the moon and other stars borrowing their light from it : in like manner christ is the true light , as being he from whom the prophets , apostles , and holy teachers derive their light , which they impart to the world . sect. 5. christ the perfect light. 4. christ is the true light , that is , the most perfect light . [ true ] is taken for that which is perfect , which attains the end , to which nothing is wanting requisite to the use of riches , luk. 16. 11. opposite to the mammon of unrighteousnesse , which is defective , not sufficient to make a man happy . now christ is the true or perfect light , 1. because he is the highest light , the rising-sun , or day-spring from on high , or the height , to wit , of heaven , luk. 1. 78. a light placed on high , and that riseth from heaven , is a greater light then a beacon fired ; and a beacon on a hill fired , then a bonfire in a low valley . the original of christ being a light , which came from god , that was from above , joh. 8. 23. makes him the more conspicuous and greater light . 2. the light which is universal , is a more perfect light then that which is a light to one part onely , as the sun is the most perfect light , because his going forth is from the end of the heaven , and his circuit to the end of it : and there is nothing hid from the heat thereof , psal. 19. 6. now christ is the light of the world , joh. 8. 12. not only the glory of the people of israel , but also a light to lighten the gentiles , luk. 2. 32. acts 13. 47. 3. that is the most perfect light , which is without any mixture of darknesse . mow christ is light , and in him is no darknesse at all . lord , said peter , ioh. 21. 17. thou knowest all things . surely there was no errour in chrlst , which might darken his understanding ; or nescience , which might disable him from inlightning those , that sit in darknesse , and guiding their feet into the way of peace , luk. 1. 79. which is the chief use of the heavenly light of christ. 4. he is a perpetual light . john was a light for a season , ioh. 5. 35. he was to decrease in his lustre and use , when christ was to increase , ioh. 3. 30. the prophets and apostles were lights in their time , but they had on earth their eclipses , the prophets could not alwaies declare the mind of god. nathan , 2 sam. 7. 3. bid david do all that was in his heart , and yet ver . 4. that night he had a countermand . elisha said , 2 kings 4. 24. of the shunamite , her soul is vexed within her , and the lord hath hid it from me , and hath not told me . prophetick light was not , as the schoolmen said truly , in them , in manner of a habit , which might dispose them to reveal the mind of god at any time , but holy men of god spake as they were carried or moved by the holy ghost , 2 pet. 1. 21. and the apostles did not alwaies speak by the spirit , peter was to be blamed when he compelled the gentiles to live as do the jews , gal. 2. 11 , 14. to him whom christ said , mat. 16. 18. thou art peter , and upon this rock i will build my church , he after said , ver . 23. get thee behind me satan , thou art an offence unto me : for thou savourest not the things that be of god , but those that be of men . but it was otherwise with christ , his knowledge was habitual , alwaies ready in every thing he was to speak to , never deficient , he needed not that any should testifie of man , ioh. 2. 25. he spake what he had seen and heard , ioh. 3. 32. we speak that we do know , and testifie that we have seen , ver . 11. he whom god hath sent , speaketh the words of god : for god giveth not the spirit by measure unto him , ver . 34. the prophets and the apostles were lights in their time : but their light is set , i mean their personal preaching ceaseth . zech. 1. 5. your fathers where are they ? and the prophets , do they live for ever ? 2 pet. 1. 14. knowing that shortly i must put off this my tabernacle , even as our lord jesus christ hath shewed me . but of christ it is said , rom. 6. 9 , 10. knowing that christ being raised from the dead dieth no more , death hath no more dominion over him . for in that he died , he died unto sin once : but in that he liveth , he liveth unto god , eph. 4. 8. when he ascended up on high , he led captivity captive , and gave gifts unto men , ver . 10. he that descended , is the same also that ascended farre above all heavens , that he might fill all things , to wit , with his light ; as it follows , ver . 11 , 12 , 13. and he gave some , apostles : and some , prophets : and some , evangelists : and some pastours and teachers ; for the perfecting of the saints , for the work of the ministry , for the edifying of the body of christ , till we all come in the unity of the faith , and of the knowledge of the son of god , unto a perfect man , unto the measure of the stature of the fulnesse of christ. so that christ is now not only a permanent light , but also more eminent , shining as he did on the earth to the iews , so more gloriously , since his ascension , to the gentiles . and though the man of sin hath much obscured the light of christ ; and the mystery of iniquity that began to work in pauls time hath prevailed , after the working of satan with all power , and signs , and lying wonders , yet shall that wicked one be revealed , whom the lord shall consume with the spirit of his mouth , and shall destroy with the brightnesse of his coming , 2 thes. 2. 7 , 8 , 9. and then shall christ shine more gloriously in his day , and with him the righteous shall shine forth as the sun in the kingdom of their father , matth. 13. 43. and then shall the lord be to them an everlasting light , and their god their glory , isa. 60. 19. sect. 6. christ the effectual inlightning light. christ is the true light , that is , the effectual light , which doth indeed that which light is to do . as he is termed the true bread which was from heaven , ioh. 6. 32. because he giveth life to the world , ver . 33. he that eateth of this bread shall live for ever , ver . 58. and as he is termed the true vine , ioh. 15. 1. because he yeilds fruit as a vine , so is he termed the true light , because he doth inlighten effectually . john 8. 12. i am the light of the world , saith christ : be that followeth me , shall not walk in darknesse , but shall have the light of life . ioh. 12. 46. i am come a light into the world , that whosoever believeth on me should not abide in darknesse . there are lights , that like ignis fatuus , foolish fire , lead men into dark places , lakes and bogs , whereinto they that follow them perish : there are lights that for a while lead men in the way , and then soon go out , and so leave men in darknesse and perplexity . but the lord christ leads alwaies in the right way , even in the way of life ; neither is he ever extinguished , but so shines , as that whosoever follows him , shall be directed aright in his way , be guided into the way of peace , luk. 7. 79. with thee , saith the psalmist , psal. 36. 9. is the fountain of life : in thy light shall we see light . there is an amazing light , that by its brightnesse , doth as it were strike dead , and cast down to the earth , revel . 1. 16 , 17. when christ appeared to john in his glory , and his countenance was as the sun shineth in his strength , upon the sight of him john fell at his feet as dead . when saul journied to damascus , about noon suddainly there-shine from heaven a great light round about him , so that he could not see for the glory of the light , but was blind for some daies , acts 22. 6. 11. acts 9. 9. the lord christ is an excelling light , yet not striking dead , nor casting down , nor blinding , but rather an erecting light , a clearing light , a directing light , an enlivening , and inlightning light ; which would lead me to the consideration of the way of christs inlightning , but that somewhat more is to be said of the truth of christ the light . sect. 7. christ was the true light in respect of the truth of his words . 2. christ is the true light , in respect of his sayings , he delivered that which was truth , which is logick truth , and the truth he spake according to his mind , which is moral truth . 1. he could freely say , john 8. 14. though i bear record of my self , yet my record is true : for i know whence i came , and whether i go . ver. 16. if i judge , my judgment is true : for i am not alone , but i and the father that sent me . ver. 17 , 18. it is written in your law , that the testimony of two men is true : i am one that bear witnesse of my self , and the father that sent me beareth witnesse of me . ver. 26. he that sent me is true , and i speak to the world those things which i have heard of him . ver. 28. when ye have lift up the son of man , then shall ye know that i am he , and that i do nothing of my self : but as my father hath taught me , i speak these things . ver. 31 , 32. if ye continue in my word , then are ye my disciples indeed , and ye shall know the truth , and the truth shall make you free . ver. 40. but now ye seek to kill me , a man that hath told you the truth , which i have heard of god. ver. 45. which of you convinceth me of sin ? and if i say the truth , why do ye not believe me ? joh. 10. 25. the works that i do in my fathers name , bear witnesse of me . ver. 37 , 38. if i do not the works of my father , believe me not . but if i do , though ye believe not me , believe the works : that ye may know and believe , that the father is in me , and i in him . joh. 16. 10. the words that i speak unto you , i speak not of my self : but the father that dwelleth in me , he doeth the works . in which speeches , our lord christ avers the truth of the light , that is doctrine or words he taught , in that they were received from god , and witnessed by him , which was proved , 1. by the works which christ did ; which were invincibly proved to be of god , by the greatnesse , frequency , freenesse , and goodnesse of them , being in opposition to satan , and with such evidence of all freedom from imposture and acquaintance with satan , that even those who followed not christ , did in his name cast out devils , luk. 10. 49 , 50. and by this he refuted , luk. 11. 19. the pharisees , who imputed his casting out devils , to an assistance of the prince of the devils . 2. by the concomitants and consequents of his lifting up , which was his death on the crosse , joh. 11. 32 , 33. for , 1. the prediction of it , with the fulfilling thereof , shewed he spake from god , whose property it is to foretell future contingents as certain . 2. the things themselves proved him to come from god. 1. the wonderfull accidents that hapned at his death , mat. 27. 54. the renting of the vcil of the temple , and of the rocks , and the quaking of the earth , and opening of the graves , made the centurion and his souldiers say , truly this was the son of god. 2. his resurrection , not withstanding all the obstruction used by pilate and the jews , with the rising of many bodies of the saints which slept , and appeared to many in jerusalem , manifest by the many and undoubted signs thereof to many persons many times proves his descent from god. 3. the giving of the spirit on the great day of pentecost , in the sight of proselytes from all countries , which was also done by apostles in other places , together with many miracles in his name , proved that he taught the truth he received from the father . 4. the dispossessing of satan of his empire in the worship of idols , and the giving of oracles as from them , and the drawing of the gentiles to him , as he foretold , joh. 12. 31 , 32. in which was part of the great mystery of godlinesse , 1 tim. 3 16. which we at this day see accomplished , together with many other prophecies of the destruction of jerusalem , its treading down of the gentiles , the preaching of the gospel over all the world , the calamities of the jews , the persecution of the christians , with other things , matth. 24. luk. 21. and elsewhere , abundantly demonstrate that he was the true light which came down from heaven , in respect of the doctrine he taught , and words he spake . his words also appear to be the true light , from the matter of them , and the ends whereunto they tend , and the effects of them . for , 1. the matter of them is pure like god , containing holy precepts , not amorous poems , or sophistical quirks of wit , or curious devices of art , or cunning maxims of state policy , or glorious atchievements of war , or any thing that tends to exalt man , but such precepts and revelations as make man spiritual , heavenly , wise , like unto god. there is nothing vain and fabulous , like to the frothy wit of men , nor deceitfull , like to the wily old serpent , but solid and weighty , concerning peace with god , conversion unto him , denying our selves , taking up our crosse , following of christ in patience contentednesse , meeknesse , humility , and such like things , as shew faith in god , and hope of a reward in heaven ; all plain without flattery of men to induce them to follow him in hopes of earthly preferment , and worldly wealth , or pleasure , or praise of men , but the clean contrary : yet are they such things as , when declared , appear so necessary for sinners , so full of goodnesse , and congruity to prophetical predictions , that the conscience of men not listed up with pharisaical concei's of self-righteousnesse , nor obstinately addicted to their own lusts , will assent to and embrace them . 2. the ends of them , and the effects , are the salvation of man , and the glory of god. all that christ spake , it was to comfort the humble and afflicted soul , luk. 4. 18. to ease the burthened , matth. 11. 28. to direct them to god , to reform the evils in gods worship , to take men off from covetousnesse , hypocrisie , and such evils as are pernicious , to believe in god , to love each other , to lay up our treasure in heaven , not to be excessively carefull for the things of this life , with whatever else might bring men nigh to god , and alienate them from this present evil world . and accordingly so were and are the effects , regeneration or new birth , rejoycing in god , mortification of the deeds of the body , comfort in tribulation , a life of faith , love to the brethren in christ , and everlasting consolation , and good hope through grace . all which , with inumerable other characters and symptomes of christs doctrine and testimony , do shew that he was the true light , and that what he spake to pilate , joh. 18. 37. was right , to this end was i born , and for this cause came i into the world , that i should bear witnesse unto the truth : every one that is of the truth heareth my voice . lastly , that in respect of his sincerity or moral truth he was the true light , it is manifest in that as he said to the jews , he sought not his own will , but the will of the father which sent him , joh 5. 30. that he sought not his own glory , joh. 8. 50. which appears in that he sometimes forbad the spreading of his fame , withdrew himself when they would have made him king , joh. 6. 15. was content to be deprived of ordinary conveniencies , luk. 9. 58. in a word , made himself of no reputation , or emptied himself , and took upon him the form of a servant , and was made in the likenesse of men , and being in fashion as a man , he humbled himself , and became obedient unto death , even to the death of the crosse , phil. 2. 7 , 8. that he might give testimony to the truth . sect. 8. application by way of vindication of our selves from the accusation of quakers , as if we denied the light , john 1. 9. and warning to shun false lights . from that which hath been said , 1. it may appear , that those who go under the name of quakers , do unjustly accuse publique preachers , as if they did deny the true light , which inlighteneth every man that cometh into the world ; that they deny christ the light : for so in their speeches and books they do frequently charge them . none that i have seen , is more profuse and frequent in these charges then g. f. that is , george fox , in his catechism , who saith , p. 7 toat neither the jews nor christians , do believe in the light , which doth inlighten every man that cometh into the world , though they professe some of christs and the apostles words , which the jews do not . p. 9. he saith , teachers by the will of man ( meaning publique preachers in england ) and professors say , that christ doth not inlighten every one that cometh into the world , and they deny christ. p. 13. that none can confesse christ , but who confesse the light which every man is inlightened withall . but frequently in the same paper , he terms such as acknowledge not the light , which he imagins every one hath , antichrists , deceivers , not teachers of christ , but deniers of him , p. 15. but this crimination is but the raving of men , that are used to make clamours and outcries without any proof . though the text plainly enough distinguisheth the light inlightening , and the light in every man , from that true light inlightning , yet they do not , or will not understand this difference , but confound the light inlightning ( which is indeed christ ) with the light within each man , which they term christ , and therefore make them that deny the light within , to be deniers of christ ; as if a man must deny the sun to be light , who doth deny the light to be in blind bartimaeus his eyes and yet we do not deny the light which is in every man that cometh into the world , only we deny the sufficiency of it self , without scripture , preaching , and learning , to bring us to god , and to direct us in his worship , and to make known christ to us , and the way of reconciliation and salvation by him . again , because we call the scriptures a light , and the preachers lights , therefore they exclaim against us as if we denied christ the light , and the light within . whereas there is no repugnancy between these : christ is the chiefest and highest light , and yet the law of god , the scriptures , the apostles are lights of the world . would any man in his wits reason thus ? the sun is the great light in the heavens , and the sun inlightens the eyes , therefore he that calls the moon a light , or a torch or candle a light , denies the sun to be the light that inlightens all the world , and the light that is in mens eyes . sure these men , while they thus , i cannot say argue , but clamour , give occasion to sober men , to question whether they be not of those that come into world without light , that have no light in them , sith they cannot discern the want of reason in these sottish speeches , more suitable to idiots and children , then to men of ripe age . but i rather choose to pray god to give them light , then to upbraid them with their darknesse : and to acquit our selves from their charge , rather then discover their folly . 2. however it is necessary , that we be all warned to avoid false lights , and to make use of christ the true light . there is much affectation and pretence of new light in these our daies . nor is it to be denied , but that , through the blessing of god , much light , either new or newly appearing , hath shined forth : sundry points in divinity , sundry texts of holy scripture , have been lately more cleared then they were in former daies . neverthelesse , it is to be heeded , that under pretence of new light , many vain fancies are vented and received , and that satan hath prevailed with many to put darknesse for light , and light for darknesse . of these none have more manifestly denied christ , then those that make a christ within them the true light ; and while they except against the light of the scriptures , and the word preached , under pretence of christ being the word , they put darknesse for light , in that they make the natural light in each man , which is but darknesse in spirituals , as if it were to be heeded as mens rule in all sorts of duties , and knowledge of the things of god. doubtlesse such men do really deny christ , who deny the words of christ to be their rule : he that rejecteth ms , and receiveth not my words , hath one that judgeth him , saith christ , john 12. 48. and where to find christs words if not in scripture i know not , which while men leave , and deny to be the gospel , but direct men to the light within them , and call that the gospel , they do plainly reject christ the light , and follow the false light of mens vain imaginations ; nor can it be expected but that they should walk in darkness , and stumble and fall to their destruction . be perswaded therefore as you desire your safety , to make use of christ the true light indeed , not in that sense in which fanaticks call christ the light in them , which is not the true christ or true light ( who is in heaven , but shines forth in the scriptures , and the explaining and preaching the doctrine which is contained in them ) but a meer phantasme or foolish fire , which serves not to guide but to delude men . the same is to be said of them that follow ecclesiastick traditions unwritten , popes determinations , prelates , and councils canons , fathers sayings , as their light : concerning all whom it is true , that there is no light in them , that they are not derived from christ the true light , except they agree with the words of christ in the holy scripture , whereby the true light doth enlighten , as is to be shewed in the next point to whch i proceed . christ the enligtening light. serm. iii. joh. 1. 9. that was the true light , which lighteth every man that cometh into the world . sect. 1. christ enlightens all things with their natural light , as creatour . the next point is , that christ jesus is the enlightening light . the day-spring from on high saith zacharias , luk. 1. 79. hath visited us , to give light to them that sit in darkness , and the shadow of death , luk. 2. 32. simeon terms him a light to lighten the gentiles . for explication of which , it will be requisite that i shew , 1. with what light christ doth enlighten . 2. whence it is . 3. by what meanes he doth enlighten . 4. why he doth enlighten . 1. the light with which christ doth enlighten is manifold : 1. there is a bodily light in inanimate bodies , such as are the sun , and moon , and stars , of which moses saith , gen. 1. 16. and god made two great lights , the greater light to rule the day , and the lesser light to rule the night ; he made the stars also : and god set them in the firmament of the heaven to give light upon the earth , and to rule over the day and over the night , and to divide the light from the darkness . and it is said , psal. 33. 6. by the word of the lord were the heavens made , and all the host of them by the breath of his mouth . 2. there is a natural light of creatures , which have sight to discern what is convenient for them , and accordingly do move towards that which agrees with their nature , or remove from that which they discern inconvenient to them . of the light or life of these beings , it is to be conceived that the word which was in the beginning with god , was the cause , according to that of the evangelist , joh. 1. 3. all things were made by him , and without him was not any thing made that was made . 3. there is a rational light of men , whereby they are able to judge of what in duty they do or omit , and have a conscience or privity to their own actions as either right or wrong . and of this also christ is the efficient , as the words following joh. 1. 4. import , in him was life , and the life was the light of men . all these sorts of light the word enlightens with , as creatour ; it being said of him , that by him were all things created that are in heaven , and that are in earth , visible and invisible , whether they be thrones or dominions , or principalities or powers , all things were created by him and for him . and he is before all things , and by him all things consist , col. 1. 16 , 17. and to like purpose it is said , heb. 1. 2 , 3. by whom also he made the worlds , and upholding all things by the word of his power . sect. 2. christ enlightens the world with the knowledge of god , as the prophet of the church . there are other sorts of light which are from christ , as his fathers officer sent into the world , and anointed for the recovery of man sallen by sinne . 1. there is the light of the knowledge of the glory of god , which is by the enlightening that is in the face or person of jesus christ , as paul expresseth it , 2 cor. 4. 6. whereby it is that we see as through a glass the glory of the lord with unveiled face , 2 cor. 3. 18. not as it was with israel , when they could not look on moses without a veil over his face , as it is ver . 7. 13. till christ appeared in the flesh , the gentiles were darkness . paul saith of the galatians , gal. 4. 8. howbeit then when ye knew not god , ye did service unto them which by nature are no gods. of the ephesians , ye were once darkness , but now are ye light in the lord , eph. 5. 8. of the corinthians , ye know that ye were gentiles carried away unto these dumb idols , as ye were led , 1 cor. 12. 2. the jews also had their mindes blinded , the vail remained untaken away in the reading of the old testament , which vail is done away in christ , 2 cor. 3. 14. the being of the true god was so little known to the gentiles , till christ appeared to be a light to the gentiles , that they were not only without god in the world , eph. 2. 12. insomuch that the athenians themselves , sensible of their ignorance of him , inscribed their altar thus , to the unknown god , act. 17. 23. confessing god was unknown of them : but they were also so vain in their imaginations , that they imagined those things to be gods which were no gods , but creatures made to serve them , being imparted unto all nations under the whole heaven by god , deut. 4. 19. yea and under divers resemblances , the meaner sort of living creatures , rom. 1. 23. and dead men , and devils , 1 cor. 10. 20. and for the jews , they understood not the counsel of god in giving of the law , and the appointing sacrifices and ceremonies ; till by the light of christ the end of these things was revealed . but the only begotten son which is in the besome of the father , he hath declared god , ioh. 1. 18. revealing his true being , and thereby undeceiving the gentiles , and his counsels in the giving of the law , and appointing the legal worship , and thereby hath enlightened the jews . and this enlightening is proper to him who tells us , mat. 11. 27. all things are delivered unto me of my father , and no man knoweth the son but the father , neither knoweth any man the father but the son , and he to whomsoever the son will reveal him . this light is derived from christ as the great prophet of the church of god. sect. 3. christ as high priest enlightens with the light of peace and joy in god 2. there is a light of peace with god , which is by christ , who is our peace , reconciling both jews and gentiles in one body by the cross , having slain the enmity thereby , ephes. 2. 14. 16 , this is that peace which christ calls his peace , which he promiseth to his apostles , joh. 14. 27. where he saith , peace i leave with you , my peace i give unto you , not as the world giveth give i unto you , let not your heart be troubled , neither let it be afraid . and again , joh 16. 33. these things have i spoken unto you , that in me you might have peace , in the world ye shall have tribulation ; but be of good chear , i have overcome the world . so that this light of peace with god , begets the light of peace and joy in the hearts of those that are christs ; insomuch that being justified by faith , and having peace with god through our lord jesus christ , they rejoyce in the hope of the glory of god , and not only so , but they glory in tribulations also , rom. 5. 1 , 2 , 3. this peace of god which passeth all understanding , keeping as a guard their hearts and mindes through christ jesus , phil. 4. 7. hence it hath come to pass , that even when the wicked are driven away in their wickedness as with a storm , yet the righteous hath hope in his death , prov. 14. 32. as oecolampadius when his light failed him near his death , told them about him , that he had light enough within him . hereby the holy martyrs and confessors when the heavens were black over them , the rage , frowns , threats , tortures of tyrants , violently rushed upon them ; yet stood unmoved without being shaken by any terrour or grief from them . who shall separate us saith paul , rom. 8. 35 , 36 , 37 , 38 , from the love of christ ? shall tribulation , or distress , or persecution , or famine , or nakedness , or peril , or sword ? nay in all these things we are mare then conquerours through him that loved us . for i am perswaded , that neither death , nor life , nor angels , nor principalities , nor powers , nor things present , nor things to come , nor height , nor depth , nor any other creature , shall be able to separate us from the love of god which is in christ jesus our lord. this light is derived from christ , as the high priest of the people of god. sect. 4. christ as king of saints , enlightens with the light of glory . 3. there is yet a higher and more illustrious light from christ , to wit the light of glory , which is termed by the apostle paul , col. 1. 12. the inheritance of the saints in light , and by our lord christ , joh. 8. 12. the light of life , which is that eternal life , which is said to be the gift of god through jesus christ our lord , rom. 6. 23. this is that blessed light of the new jerusalem , which hath no need of the sun , neither of the moon to shine in it , for the glory of god doth lighten it , and the lamb is the light thereof , and the nation of them that are saved shall walk in the light of it , rev. 21. 23 , 24. of this light the glorified saints shall be fully partakers at the resurrection , when the righteous shall shine forth as the sun in the kingdome of their father , mat. 13. 43. their vile body , or body of debasement , shall be changed by the lord jesus christ , that it may be fashioned like unto his glorious body , phil. 3. 21. which is now more glorious then it was on the mount , mat. 17. 2. and yet then he was transfigured , and his face did shine as the sun , and his raiment was white as the light . and for their spirits , doubtless they shall then have farre greater light . now we see through a glass darkly , or in a riddle , but then face to face : now i know in part , but then shall i know even as also i am known , 1 cor. 13. 12. they are before the throne of god , and serve him day and night in his temple , and he that sitteth on the throne shall dwell among them , they shall hunger no more , nor thirst any more , neither shall the sun light on them , or any heat . for the lamb which is in the midst of the throne , shall feed them , and shall lead them unto living fountains of water , and god shall wipe away all tears from their eyes , rev. 7. 15 , 16 , 17. and there shall be no more death , neither sorrow , nor crying , neither shall there be any more pain , rev. 21. 4. no night , or gloomy day , but perpetual light and serenity , everlasting joy shall be upon their heads ; all clouds of fear , sorrow , ignorance , despair , disquietnesse shall fly away . and this light shall be from christ as the king of saints . sect. 5. christ inlightens by his natural power , as gods son , and by his special commission , as sent of god. 2. the natural light that all creatures have in their several kinds , is from that natural power which christ jesus hath as the son of god , by whom he made the worlds , who being the brightnesse of glory , and the characteo or expresse image of his person or substance , bears or upholds all things by the word of his power , heb. 1. 2 , 3. to this purpose tends the speech of christ , joh. 5. 17. my father worketh hitherto and i work , from whence the jews gathered , that he termed god his own father , making himself equal with god , ver . 18. to which christ answers , ver . 19. verily , verily , i say to you , the son can do nothing of himself , but what he seeth the father do , for what things soever he doth , these also doth the son likewise . which shew that christ asserted a coworking with his father in all his works , and power answerable to it . the light of knowledge of god and his counsel , of peace , and joy , and comfort , of glory and everlasting blessednesse , the lord christ communicates , as by special commission delegated by his father , sealed , sanctified , and sent into the world , whereby he was made the light of the world , according to what he saith , joh. 9. 5. as long as i am in the world , i am the light of the world . and ver . 39. for judgment am i come into this world , that they which see not , might see , and that they which see , might be made blind . the administration of the affairs belonging to the kingdom of god , was committed to him for inlightening , governing , protecting , delivering , raising up from the dead , and advancing his church , subduing the devils , reproving and condemning opposers of his doctrine and work , judging all in his great day . all things , saith he , mat. 11. 27. are delivered unto me of my father , joh. 5. 20. for the father loveth the son , and sheweth him all things that himself doeth : and he will shew him greater works then these , that ye may marvell . for as the father raiseth up the dead , and quickneth them , even so the son quickneth whom he will. for the father judgeth no man : but hath committed all judgment unto the son , mat. 28. 18. all power is given unto me in heaven and in earth . by reason whereof , and his being made man to do this work , he is said to come down from heaven , not to do his own will , but the will of him that sent him , joh. 6. 38. and it is said by zacharias , luk. 1. 78. the day spring from on high hath visited us , to give light to them that sit in darknesse . sect. 6. christ inlightens by his preaching , example , spirit , apostles now in this time , by his power and glory in the world to come . 3. the inlightening with the later sorts of light , imparted by christ as sent into the world , is from him in this time now , or in the world to come . that inlightening which is now in thistime , is either by himself or his deputies , immediately , or by mediation of others . 1. christ in the daies of his flesh , or as it is expressed john 9. 5. as long as he was in the world , was the light of the world . 1. he was the light of the world by his preaching , wherein he was as the sun , still moving and inlightening all sorts , and in all places taking occasion to preach the gospel of the kingdom of god , to the poor and all sorts of people who resorted to him . after his temptation he went about all galilee teaching in their synagogues , and preaching the gospel of the kingdom , and healing all manner of sicknesse , and all manner of disease among the people , mat. 4. 23. when he preached in the house , there was such resort to him , that his mother and brethren could not come at him by reason of the presse , but stood without desiring to speak with him , but he preferred the work of reaching the people , before private conference with his mother , mat. 12. 47 , 48 , 49 , 50. no sooner was he got out of the house , and come to the sea side , but great multitudes were gathered together unto him , so that he went into a ship and sate , and the whole multitude stood on the shore , and he taught them many things by parables , mat. 13. 1 , 2 , 3. after he had been in a desert a while , when he came out , seeing much people , was moved with compassion toward them , because they were as sheep not having a shepherd , and he began to teach them many things , mark. 6. 34. he was wont to go to the mount of olives to pray , luk. 22. 39. and early in the morning he came again into the temple , and all the people came unto him , and he sate down and taught them , joh. 8. 2. when he was in the way travelling , when he was at meales , he was still teaching his disciples , or those that were with him . he neglected eating , to prosecute the work of winning souls , and lightening them by his preaching . and this he counted his meat , as he told his disciples , joh. 4 34. my meat is to do the will of him that sent me , and to finish his work . by this means the people which sate in darknesse saw great light : and to them which sate in the region and shadow of death , light sprang up , mat. 4. 16. thus jesus christ hath abolished death , and brought immortality and life to light by the gospel , 2 tim. 1. 10. 2. christ was a light also by his example . good example doth inlighten men , not only directing , but also provoking others to follow their steps . men as they are sociable , so they love to do as they see others do . hence it is that they live as much by examples as by precepts . wherefore saith christ , mat 5. 16. let your light so shine before men , that they may see your good works , and glorifie your father which is in heaven . now of all the examples that ever were , there was none more illustrious then christs : none so full of love , goodnesse , meeknesse , patience , humility , contentedesse , obedience , innocence , quietnesse , holy zeal , courage , diligence in his work , self-denial , heavenlynesse , faith , hope in god , and whatever else is amiable and imitable . he went about doing good , and healing all that were oppressed of the devil , act. 10 33. he did no sinne , neither was guile found in his mouth ; when he was reviled , he reviled not again ; when he suffered , he threatned not , but committed himself to him that judgeth righteously , 1 per. 2. 22 , 23. the real of gods house did eat him up , joh. 2. 17. it was his meat do do the will of him that sent him , and to finish his work , joh. 4. 34. he was the good shepherd , that laid down his life for his sheep , joh. 10. 11. having loved his own which were in the world , he loved them to the end , joh. 13. 1. though he were their lord and master , yet he washed his disciples feet , ver . 23. 24. though he was rich , yet for our sakes he became poor , that we through his poverty might be rich , 2 cor. 8. 9. being in the form of god , he made himself of no reputation , but took upon him the form of a servant , and was made in the likenesse of men , and being found in fashion as a man , he humbled himself , and became obedient unto death , even the death of the crosse , phil. 2. 6 , 7 , 8. he pleased not himself , but as it is written , the reproaches of them that reproached god , fell on him , rom. 15. 3. the son of man came not to be ministred to , but to minister , and to give his life a ransome for many , mat. 20. 28. in all these things , and in all other his words and deeds he did shine forth so clearly , that even his enemies could not but acknowledge him to have been a holy and just person : even before pontius pilate he witnessed so good a confession , 1 tim. 6. 13. that pilate who condemned him , yet acquitted him from fault , and the malefactor that suffered with him testified , that he had done nothing amisse , luk. 23. 4 , 14 , 41. 3. christ did inlighten now in this time , as the expression is , mark. 10. 38. after his resurrection untill the day in which he was taken up , by giving commandments through the holy ghost unto the apostles whom he had chosen , to whom also he shewed himself alive after his passion , by many infallible proofs , being seen of them fourty daies , and speaking of the things pertaining to the kingdom of god , act. 1. 2 , 3. 2. after his departure out of the world into heaven , he was and is an inlightening light , now in this time mediately . 1. by sending of the holy spirit , whom he promised to send to the apostles from the father , even the spirit of truth , which proceedeth from the father , and that he should testifie of him , joh. 15. 26. and guide them into all truth : that he should not speak of himself , but whatsoever he should hear , that he should speak , and would shew them things to come : he should glorifie christ , for he should receive of his , and should shew it to the apostles , that all that the father had were his , and therefore he said , he should take of his , and shew it to them , joh. 16. 13 , 14 , 15. which was accordingly accomplished when the holy spirit was given to them , and those prophets , and other teachers , whom christ gave to his church , were endued with the holy ghost after his ascension . to whom and to the rest of believers , the holy spirit is given as the earnest of their inheritance , and thereby the eyes of their understanning are inlightened , that they may know what is the hope of his calling , and what the riches of the glory of his inheritance in the saints , eph. 1. 14 , 18. who receive not the spirit of the world , but the spirit which is of god , that they might know the things which are freely given them of god , 1 cor. 2. 12. because they are sons , god sends forth the spirit of his son into their hearts , crying abba father , gal. 4. 6. 2. by the sending of apostles and other teachers into all nations , of whom in that respect he said , mat. 5. 14 , 15. ye are the light of the world . a city that is set on an hill cannot be hid . neither do men light a candle , and put it under a bushel , but on a candlestick , and it giveth light to all that are in the house . ephes. 3. 8 , 9. paul saith of himself , to me is this grace given , to inlighten all men , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , being the same which is used joh. 1. 9. and indeed , christ when he ascended up on high , led captivity captive , and gave gifts to men , some apostles , and some prophets : and some evangelists : and some pastours and teachers , eph. 4. 8 , 11. who were angels of light , and being placed on high hills , in great cities , and on candlesticks in many churches , were eminent lights in the world . so that was said of the heavens , psal. 19. 4. was verified of them , their sound went into all the earth , and their words unto the ends of the world , rom. 10. 18. by which light the unfruitfull works of darknesse , to wit , the w●les of the powers of darknesse , in their idolatries and other wickednesse , was discovered , and innumerable souls brought out of the power of darknesse into the kingdom of the son of god. from whose light succeeding teachers , by preaching the gospel , and baptizing believers , which the ancients called inlightening , many millions of people through the romane empire , and other parts of the earth , became christians , and were added to the children of light : and these teachers are termed starres in christs right hand , rev. 1. 20. lastly , in the world to come , as the phrase of christ is , mark. 10. 30. as the lightening that lighteneth out of the one part under heaven , shineth unto the other part under heaven : so shall also the son of man be in his day , luk. 17. 24. then shall he put on his glorious apparel , and deck himself with light as a garment , and being attended with all the angels of light , shall come in the glory of his father , and raise up the bodies of all the children of light , and bring them to the light ; so as that those eyes which were boared out for acknowledging him , shall see him riding on the clouds of heaven triumphantly , and they themselves shine as the sun in the kingdom of the father . and then he shall be our noon-light , we shall know as we are known , 1 cor. 13. 12. sect. 7. christ inlightens by reason of his own lustre , and his fathers design to to shew him to the world . the reasons why christ is thus an inlightening light , are 1. from his own property ; he being light of himself , is as all light is , apt to communicate his light to the world . as the property of the fire is to burn , and the property of water to moysten , so it is the property of light to shine forth : nothing is more diffusive of it self , and apt to shew it self to others , then light : darknesse hides things , but light makes them appear . as the prince of darknesse disguiseth himself , puts on the form of a serpent , or samuel ; loves to act in the night , to keep men in ignorance and blindnesse , it being the way most agreeable to his kingdom , which is the kingdom of darknesse : so the lord jesus , the lord of glory , loved the light , his kingdom being the kingdom of light . his birth was manifested by a starre , mat. 2. 2. he being the star that should come out of jacob , as balaam foretold , numb . 24. 17. and there was darknesse over all the land at his death , so that the sun was darkned , luk. 23. 44 , 45. which shewed that then the sun of righteousnesse was eclipsed . his preaching was in the light , i spake openly , said he , job . 18. 20. to the world , i ever taught in the synagogue , and in the temple , whither the jews alwaies resort , and in secret have i said nothing . his life and practice also was so illustrious and open , that he could boldly appeal to his adversaries own testimony of him , which of you convinceth me of sin ? joh. 8. 46. 2. christ was the true light inligntening the world by his fathers special design , 1. out of special love to his people , for whose sake christ was anointed to preach the gospel to the poor , sent to heal the broken-hearted , to preach deliverance to the captives , and recovering of sight to the blind , to set at liberty them that are bruised , luk. 4. 18. according to the prediction , isa. 60. 1 , 2 , 3. arise , be inlightened , for thy light cometh , and the glory of the lord is risen upon thee . for behold , the darknesse shall cover the earth , and grosse darknesse the people : but the lord shall arise upon thee , and his glory shall be seen upon thee . and the gentiles shall come to thy light , and kings to the brightnesse of thy rising . which is applied thus by paul , ephes. 5. 14. wherefore he saith ; awake thou that sleepest , and arise from the dead , and christ shall give thee light . 2. out of special affection to christ. for the father loveth the son , and hath given all things into his hand , joh. 3. 35. for the father loveth the son , and sheweth all things that himself doeth . for as the father raiseth up the dead , and quickneth them : even so the son quickneth whom he will. for the father judgeth no man , bus hath committed all judgment unto the son : that all men should honour the son , even as they honour the father . he that honoureth not the son , honoureth not the father which hath sent him , joh. 6. 21 , 22 , 23. to this end it was that the word was made flesh , and dwelt among men , ( and they beheld his glory , the glory as of the only begotten of the father ) full of grace and truth , john 1. 14. and to this end did he appear to john , revel . 1. 13. cloathed with a garment down to the foot , and girt about the paps with a golden girdle . his head and his hairs were white like wool , as white as snow , and his eyes were as a flame of fire . and his feet like unto fine brasse , as if they burned in a furnase ; and his voice as the sound of many waters . and he had in his right hand seven starres : and out of his mouth went a sharp two-edged sword : and his countenance was as the sun shineth in his strength , ver . 14 , 15 , 16. his last glorious appearing , as it is termed , tit. 2. 13. shall be with his mighty angels in flaming fire , 2 thes. 1. 7 , 8 , 10. when he shall come to be glorified in his saints , and to be admired in all them that believe , god having highly exalted him , and given him a name which is above every name : that at the name of jesus every knee should bow , of things in heaven , and things in earth , and things under the earth : and that every tongue should confesse , that jesus christ is the lord , to the glory of god the father , phil. 2. 9 , 10 , 11. sect. 8. application by way of inference , that we are to blesse god for christs inlightening , and all that are christs , are children of light. from that which hath been said , it follows 1. that there is much cause that we should blesse god for this incomprehensible benefit to men , especially us gentiles , of raising up christ to be the inlightening light of the world . sure all light which shews to inlighten , and not to amaze , is a great gift . they that have been long blind , or kept in darknesse , and after recover their sight , and see the light , how are they over-joyed ! when blind bartimaeus received his sight , he followed christ glorifying god , luk. 18. 43. and shall not we glorifie god , who receive lightfrom christ , not only to follow him in the way in which he travelled on earth , but also in the way in which he passed into glory ? we sometimes seem to wish , that god would send us the light of heaven , and will we not praise god who hath sent his son from heaven to be the true inlightening light to guide us to heaven ? zacharias blessed god , that by his tender mercy the day-spring from on high hath visited us , to give light to them that sit in darknesse , and in the shadow of death , to guide our feet into the way of peace , luk. 1. 78 , 79. simeon desired to live no longer , after his meeting with christ in the temple , but blessed god that his eyes had seen his salvation , which he had prepared before the face of all people , a light to lighten the gentiles , and the glory of his people israel , luk. 2. 28 , 29 , 30 , 31. herein we are bound to imitate them , and to be inlarged in our blessing god , and glorifying him for this great injoyment of the true inlightening light . 2. sith christ is the inlightening light , they that are christs are children of the light , and of the day , not of the night or darknesse , 1 thes. 5. 5. they therefore that abide in darknesse , and walk in darknesse , have no communion with christ. for what fellowship hath righteousnesse with unrighteousnesse ? and what communion hath light with darknesse ? and what concord hath christ with belial ? 2 cor. 6. 14 , 15. now he that hateth his brother , is in darknesse , and walketh indarknesse , and knoweth not whether he goeth , because that darknesse hath blinded his eyes , 1 joh. 2. 11. and what is their practice , but practice of harred of their brethren , whose tongue ; are still venting reviling speeches against their brethren , as not in the light , because they confesse sin in themselves , and make not the light in their own consciences a sufficient light to guide them , but sollow the light of the holy scriptures ? surely these are not in the light , who are so full of self-boasting of their own perfection , and pharisee-like , despising others . were we in errour , yet in meeknesse those that oppose themselves should be instructed , 2 tim. 2. 25. if god peradventure will give them repentance to the acknowledging of the truth . wherein they failing and following the prince of darknesse in railing accusations , iude 9. shew themselves not to be in the light of which they brag , but in darknesse . and so likewise they do in not coming to the light of the scriptures taught by preachers , whom they contemptuously term priests . herein also they shew themselves not to be children of the light , in that they will not disclose plainly what they hold , but hide their opinions in cloudy misty expressions ; and when by quistions put to them , there is endeavour to find them out , they shift in answering , and fall to reviling . in a word ; all that walk in hatred , pride , ignorance , intemperance , uncleannesse , deceit , and such like evils , shew they are not in the light , nor have communion with christ , but abide in darknesse . you that would approve your selves to be in christ , must cast away the works of darknesse , and put upon you the armour of light , and have no fellowship with the unfruitfull works of darknesse , but reprove them rather , rom. 13. 12. ephes. 5. 11. but of this more in that which follows . men coming into the world need light from christ. serm. iv. joh. 1. 9. that was the true light , which lighteth every man that cometh into the world . sect. 1. the necessity of christs enlightening is asserted , because of the blindnesse which is in all at birth . coming into the world hath a double sense , either entering on some action or businesse among men , or shewing themselves among men ; and so false prophets are said to come into the world , or to go out into the world , 1 joh. 4. 1. and in this sense it is a truth , that christ coming into the world as a prophet , joh. 6. 14. was the true light inlightening : but i gave reasons against this sense , serm. 1. sect. 1. or coming into the world is meant of humane birth , in the same sense in which it is said , that a man is born into the world , joh. 16 21. which i conceive meant by christs going forth from the father , and coming into the world , joh. 16. 28. and his coming into the world , heb. 10. 5. grotius it is true , annot . on joh. 1. 9. argues from the distinction of being born and coming into the world , joh. 18. 37. that the coming into the world , is still by shewing himself to the world : but that is not cogent , sith the same thing may be meant by two expressions . but however it be meant , when it is said of christ , that he came into the world , yet here , where it is said of man coming into the world , must be meant of humane birth , which seems most probable for the reasons given before , and accordingly , this point is thence deducible , that every that comes into the world , needs light from christ. which position is true , 1. because every man is born destitute of spiritual light in the things of god , concerning his duty and the way of salvation . 2. because every man is liable to death and trouble , and wrath , and evil from god , as he is born into the world : and christ came a light into the world , to remove both these sorts of darkness , and none else can do it . the former of these is to be the more fully confimred , because it overthrows the main position of the quakers , that every man hath a light within him sufficient to guide him , so as that following it , he may please god , and be saved without the light of scripture , or preaching of publique teachers . and it also confirms the doctrine of original corruption , and particular effectual converting grace , against universal sufficient grace , and power of freewill , in the state man is in before conversion , which papists . arminians , socinians , freewillers maintain , and the perfection and merit which after conversion papists and quakers do assert . sect. 2. universal corruption at birth , is proved from joh 3. 6. i shall begin with the words of christ , joh. 3. 6. that which is born of the flesh , is flesh ; and that which is born of the spirit , is spirit . to understand the force of the argument from hence , it is to be considered , that christ useth these words in his conference with nicodemus , as a reason of the necessity of new birth by water and the spirit , that a person may enter into the kingdom of god. the kingdom of god meant joh. 3. 3 , 5. is to be understood of the kingdom of glory , or that state of everlasting happinesse , which none but those that are clean , sincere and really holy , shall ever be admitted to : in which sense it is taken , when conversion , obedience , humility , and such like qualifications are prerequired to it , and it annexed to them , as mat. 5. 3 , 10 , 20. & 7. 21. & 8. 11. & 18. 3. & 19. 14 , 23 , 24. & 21. 31. mark. 9. 47. & 10. 14 , 15 , 23 , 24 , 25. luk. 6. 20. & 13. 28 , 29. & 18. 16 , 17 , 24 , 25. act. 14. 22. 1 cor. 6. 9 , 10. & 15. 50. gal. 5. 21. 2 thes. 1. 5. 2 tim. 4. 18. james 2. 5. 2 pet. 1. 11. the visible church doth admit into it many that are proud , and impure in heart , and therefore the qualifications of holinesse and purity here prerequired are not necessary for entrance into it . whence it follows , that the new birth prerequired as necessary , joh. 5. 3 , 5. is of the inward man , to that reall holinesse which is opposite to uncleannesse or unholinesse which was in the first birth ; and consequently , when it is said , that which is born of the flesh , is flesh , must be thus expounded , impure and sinfull , or vitious , according to that sense which the term hath , gal. 5. 16 , 17 , 19 , 24. which is confirmed by the opposition in the other part of the verse , that which is born of the spirit , is spirit : for as to be spirit , is meant of true and reall holinesse , which is the genuine fruit and effect of being born of the spirit ; so the being flesh which is the consequent of being born of the flesh , that is by humane generation , joh. 1. 13. must be meant of sinfull and impure corruption . they that expound it only of doing the actions of natural life without sin , or of meer weakness without sinfulness , such as was in eve before she sinned , reach not to the scope and force of christs reason ; for in respect of these there 's no necessity of new birth , for entrance into the kingdome of god. a person may do the actions of a natural life , and be weak without sin , and yet not for that reason excluded out of the kingdome of god. a person may be spirit , and yet flesh in that sense , that is weak , and do the actions of a natural life ; whereas here he that is flesh , is opposed to him that is spirit , and therefore natural life or infirmity without sin is not all that is meant by flesh ; there 's pravity and impurity of minde expressed by flesh , as well as naturality or infirmity . it is true by flesh and blood , 1 cor. 15. 50. which cannot inherit the kingdome of god , is meant a humane body in its weakness and imperfection . but thus in this life , they that are born of the spirit are flesh , whereas christ saith , he that is now born of the spirit is spirit ; and the new birth which makes us no longer flesh and blood in that sense , is not the birth of water and of the spirit mentioned , joh. 3. 5. but the power of god , by which he will raise us up , 1 cor. 6. 14. the birth of water and of the spirit , ioh. 3. 3. 5 , 6. is here in this life , the other is not till the resurrection : therefore the same is not meant by flesh and bloud , 1 cor. 15. 50. and flesh , ioh 3. 6. but in the one place that weakness is meant which is removed by the power of god , and the voice of christ at his coming to judgement ; the other that sinfull blindeness , ignorance , concupiscence , which is consequent on humane generation , and is removed by the preaching of the gospel made effectual by the spirit of god : whence i argue , if that which is born of the flesh by humane generation , be flesh that is corrupt , ignorant , depraved with proneness to errour and evil concupiscence , so as that it must be born again of water and the spirit , afore it can enter into the kingdome of god ; then every man that cometh into the world by meer hnmane generation , is void of light to guide him in his way to god and to salvation , untill christ enlighten him : but the antecedent is true , as hath been shewed by opening the text , joh. 3. 6. therefore also the consequent . sect. 3. vacuity of light without christ enligtening , is proved from rom. 8. 7 , 8. rom. 3. 9 , 10 , 11 , 23. 1 cor. 2. 14. mar. 7. 21. iam. 1. 14. the same thing is further proved from the words of paul , rom. 8. 7 , 8. because the carnal minde , or minding of the flesh is enmity against god , for it is not subject to the law of god , neither indeed can be ; so then they that are in the flesh cannot please god. in which speech the apostle assignes the reason , why the minding of the flesh is death : now by flesh is to be understood the sinfull pravity that is in man , for neither meer natural weakness , such as was in adam and eve afore they sinned , nor the doing of natural actions without sin , nor the minding of these are enmity against god or death , or impossible to be subject to gods law : but the minding of the innate pravity , whose works are set down , gal. 5. 19. now such are all that are not in the spirit , ver . 9. and that by birth , joh. 3. 6. therefore all that come into the world are flesh , and till they be in the spirit , are void of that light which might bring them in subjection to the law of god , and so need christs enlightening . the same may be further confirmed from the allegation of the apostle , rom. 3. 9 , 10 , 11 , 12. where to prove that all both jews and gentiles are under sin , it is alleadged out of psalmes the 14. and 53. that it is written , there is none righteous , no not one , there is none that understandeth , there is none that seeketh after god ; they are all gone out of the way , they are altogether become unprofitable , there is none that doth good , no not one ; which cannot be true if understood without limitation , sith then the scriptures should be false , that say that noah was a righteous man and walked with god , abraham was one that god himself testified of to have feared him , abel obtained testimony that he was righteous , god testifying of his gifts , heb. 11. 4. of david god said , i have found david the son of jesse a man after mine own heart , which shall fullfill all my will , act. 13. 22. therefore it must be understood of all afore they are enlightned and converted , and so proves that all without exception are void of saving light , till christ do enlighten them , and being universal , is to be conceived to be from their humane generation . if any say , that many of the things there said , as that with their tongues they have used deceit , their mouth is full of cursing and bitterness , ver . 13 , 14 , &c. cannot be said of infants ; it is granted in respect of the actual practice , yet in respect of their disposition , inclination , and aptitude to commit them , they may ; which is further urged from ver . 23. where he concludes , that all have sinned , and are come short of the glory of god. hereto i shall adjoyn the speech of paul , 1 cor. 2. 14. where he saith , that the natural man receiveth not the things of the spirit of god , for they are foolishness to him ; neither can he know them , because they are spiritually discerned . in which speech he expresly makes natural men not only non-intelligent of the things of god , afore they have the spirit of god , by whom christ enlighteneth ; but also uncapable of knowing them , because they are discerned spiritually , that is by the spirit . all the difficulty is , who is meant by the natural man. there are that understand by it , not every man that is unregenerate , but the most sensual , and such as are guided by their senses altogether : but the text opposeth the natural man to the spiritual , and makes all the inability to be from the defect of the spirit of god ; and therefore understands the most rational man by [ the natural man ] if he want the spirit of god. nor is the conceit of him , that by [ natural man ] understands the weak christian , and by spiritual the strong christian , opposed to babes in christ , 1 cor. 3. 1. right . for though the apostle saith , he could not speak unto them as spiritual , but as to carnal , to babes in christ ; yet doth he neither make babes in christ an equipollent term to carnal , as all one with it , or deny babes in christ to be spiritual : but as the apostle saith , rom. 7. 14. be was carnal , though he were a strong man in christ , because he was in part carnal , his flesh did sometimes draw him to fin against his will ; so babes in christ may be spiritual , and yet carnal in part , by reason whereof he could not speak to them under the fin of contentions , as to spiritual persons , but as to carnal . but that the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes a natural man , or one that hath no more then his own soul to guide him , is besides the reasons in the text , made more probable by jam. 3. 15. where to the wisdome from above , is opposed that from the earth , from the soul , from the devil , iude 19. soalary men are described , such as have not the spirit ; in neither place is the word fitly rendered sensual . but were it yeelded , that 1 cor. 2. 14. the word translated [ natural man ] signifie a weak christian ; sure it followes , if a weak christian cannot know the things of the spirit of god without christs enlightening , much less a man not so much as a babe in christ : yea the apostle faith , 2 cor. 3. 5. he was not sufficient of himself , to think any thing as of himself . but besides these texts , when our saviour mar. 7. 21. makes evil reasonings , thoughts , and folly , to come from within out of the heart of man , he surely makes mens hearts void of light , till they be enlightened with his light : and when james , chap. 1. 14 , 15. makes every mans sin the issue of his own lust , as every good gift from the father of lights , who of his own will begets us again with the word of truth , jam. 1. 17 , 18. he intimates there 's not light in us to avoid sin , till the father of lights begets us again with the word of truth . sect. 4. vacuity of light without christ enlightening , is proved from gen. 6. 5. & 8. 21. job 14. 4. & 15. 14. & 25. 4 , 5 , 6. & 11 , 12. psal. 51. 5. jer. 10. 14. & 17. 9. and experience . to these texts in the new testament , i shall adde more out of the old : as first the words , gen. 6. 5. and god saw that the wickedness of man was great in the earth , and that every imagination , or the whole imagination or frame of the thoughts of his heart , was only evil continually , or every day , which speech is with little alteration repeated , gen. 8. 21. the imagination of mans heart is evil from his youth ; which speech is not a censure only of the giants that werein the old world , but of all men , even from the youth of man , without any exception of any , and therefore is from their generation . nor is it to be conceived to be an excess of speech , expressing more then was true ; for gen. 6. 5. it is given as a reason of the great wickedness of man , and gods intended severe punishment , and set down as the object of gods view on his inquisition ; in the later to set out the greatness of his patience , by the greatness of mans sinfulness , to which ends those speeches had been impertinent , if they were understood as expressing more then was true . for then they had not expressed a true inquisition , or a just reason of a severe judgement , which is alwayes to be expressed as befits a judge , whose judgement is according to naked truth , rom. 2. 2. not with rhetorical amplifications after the manner of oratours , or a right reason of gods patience , if the provocation were not as great as the words intimate . now this being supposed true , we may hence argue thus . if every imagination , or the whole imagination or frame of the thoughts of mans heart , be only evil continually , or every day from his youth or childehood , then every man till he be enlightened by christ , wants light to guide him in the knowledge of his duty , and the way of salvation , for if the thoughts be not right , the actions are not right , nor the light sufficient , if men stumble and fall , it is an argument they want light ; but such is the imagination of mans heart , as the texts do express : therefore every man that cometh into the world , wants light to rectifie his thoughts about the things of god. and that this pravity of mens imaginations , is an hereditary and not meerly voluntary , or an acquired disease by use , custome , or imitation , the speech of job doth intimate , job 14. 4. where to deprecate gods bringing him into judgement with him , in a bemoaning plight he thus speaketh , who can bring a clean thing out of an unclean ? not one : wherein job expresseth , that it is no marvel that all mens lives are so short and so full of trouble , because all being unclean naturally , none by natural generation can beget a clean childe . and if all are unclean morally as they come into the world , then all are void of light ( for that 's a chief part of moral uncleanness ) till christ enlighten them . the same is confirmed by other passages in the book of job , as chap. 15. 14. what is man that he should be clean ? and he which is born of a woman , that he should be righteous ? job 25. 4 , 5 , 6. how can he be clean that is born of a woman ? iob 11. 12. vain man would be wise ; though man be born like a wild asses colt : which speeches do plainly assert mans uncleanness , and unrighteousness , and ignorance , as he is born into the world by natural generation . to which may be adjoyned that speech of david concerning himself , psal. 51. 5. behold i was shapen in iniquity , and in sin did my mother conceive me ; which is not likely to be meant of any special sin of his mother , of whom no such thing is related ; nor is it likely that he would mention it to her reproach , nor would it be pertinent to his confession of his own sin , nor is likely to be an hyperbole , or excess of speech , as psal. 58. 3. joh. 9. 34. for those hyperbolical expressions are descriptions of a man notoriously and openly ungodly in the course of his life ; whereas david however he sinned in the matter of urijah , yet in respect of the constant course of his life , was a man after gods own heart , and therefore it seemes to me to note his original corruption by natural conception , as the cause of his great enormity in the matter of urijah , and to aggravate his sin as springing from himself : now of such corruption , want of light to guide us in our way to happiness , is a chief part . that which the prophet jeremiah speaks , jer. 10. 14. every man is brutish in his knowledge , and jer. 17. 9. the heart is deceitfull above all things , and desperately wicked , or incurably sick , who can know it ? do express such a destitution of light , truth , and rectitude , as shew that the heart of man is very evil : which being spoken of men universally as they are unchanged , can be well imputed to no other reason or cause , then the derivation of sinfull corruption to all mankinde , by natural generation . to all which allegations from scripture , experience addes abundant confirmation , sith the ignorance , unteachableness , frowardness , untractableness of persons , especially in duties of religion , and the worship of god , untill by catechizing , preaching , discipline , government , and other meanes , whereby the wildeness of mens spirits is tamed , they be brought to some sense and conformity to their duty : and even then when by such meanes the hearts and lives of men are somewhat fashioned , yet upon every new provocation of fear or hope , they quickly draw back from any good course , and embrace any errour , unless by the ministery of the word , help of government , and work of gods spirit , they be strengthened , do fully shew that of themselves persons want light to guide them , and power to uphold themselves in any thing that is good ; but on the contrary are prone to receive impressions , and ro hatch devices of sin and errour , till christ do enlighten them . sect. 5. every man needs enlightening by christ , by reason of the many evils consequent on sin . as for the second reason of mans needing light from christ , by reason of the evils consequent on our natural darkness , which are not to be removed but by christs enlightening ; it is in like manner manifest by scripture and experience . for 1. it is plain from scripture , that by one man sin entred into the world , and so death by sin ; and so death passed upon all men , for that , or in whom all have sinned , rom. 5. 12. by the offence of one , judgement came upon all men to condemnation , ver . 18. 1 cor. 15. 22. in adam all die . now it is by christ , who enlighteneth mens eyes , that this death and condemnation are removed , and by no other meanes . in christ shall all be made alive , 1 cor. 15. 22. even so by the righteousness of one , the free gift came upon all men unto justification of life , rom. 5. 18. 2. besides death and condemnation , all mankinde are liable to innumerable evils , to lighten the burden of which , the enlightening of christ is very necessary ; for that alone can give support and comfort to the soul in the bearing of them . man is born unto trouble , as the sparks flie upward , iob 5. 7. man that is born of a woman is of few dayes , and full of trouble , iob 14. 1. sufficient unto the day , saith our lord christ , is the evil thereof , mat. 6. 34. 1. man of all creatures is born most obnoxious to harm ; he is born naked and weak , unable to make provision for his own sustenance : naked came i out of my mothers womb saith job , chap. 1. 21. we brought nothing into this world , 1 tim. 6. 7. the greatest prince is born as naked as the meanest peasant , and all come crying into it , as bewailing their entrance into the world . though the parents rejoyce that a childe is born into the world , yet the childe doth not so . other creatures can quickly help themselves : many years pass over a childes head ere he can beg bread , much less earn it . he wants a great while both feet to seek it , and tongue to ask it , and hands to take it , and teeth to eat it . 2. to obtain it much care and labour is necessary : it is the doom awarded to adam , gen. 3. 19. in the sweat of thy face shalt thou eat bread , till thou return to the ground . there is much pains , and cost , and care , and hazard in all employments , whereby a livelyhood is obtained ; but in none more then in tillage and husbandry , whereby the provision of bread the staff of mans being is procured ; and after all the industry , and skill , and charge , that is used , the ground is cursed for mans sake , thornes and thistles it brings forth to man , gen. 3. 17 , 18. sometimes the seven lean kine devour the seven fat ones ; the years of scarcity exceed the years of plenty , so as that there is no bread to be had , nor seed to so we the ground . 3. besides , as the psalmist speaks , psal. 39. 6. surely every man walketh in a vain shew , surely they are disquieted in vain , he heapeth up riches , and knoweth not who shall gather them . that which a man hath laboured for and gotten together , oft times he hath no use of it : sometimes it perisheth of it self , sometimes it is stolne or plundered from him : he that is as rich as job was one day , is as poor as he was the next day : sometimes a man so idolizeth his wealth , that he hath not a heart to use it , but only to look on it , and to talk of it : sometimes sickness , or death seizeth on him , and then as it was with the vain man , luk. 12. 20. his soul is taken from him , his projects fail , his goods are as uncertain owners ; which caused solomon to say , eccl. 2. 18. yea i hated all my labour which i had taken under the sun , because i should leave it unto the man that shall be after me , and who knoweth whether he shall be a wise man or a fool ? yet shall he have rule over all my labour wherein i have laboured , and shewed my self wise under the sun : this is also vanity . whence he infers , ver. 22. for what hath man of all his labour , and of the vexation of his heart , wherein he hath laboured under the sun ? for all his dayes are sorrowes , and his travail grief , yea his heart taketh not rest in the night : this is also vanity . 4. there is much more evil consequent on that darknesse , or sinne which is entered into the world , by reason of the frequent annoyances , persecutions , and temptations which are caused by the enmity of the world , and the acting of our adversary the devil , who continually goeth about like a roaring lyon seeking whom he may devoure . by which it is that all people are full of troubles , civil and forraign wars , which waste people , and their wealth ; private quarrels , which undo many to was and houses ; law-suites , and factions , and ●●iulations , and discords , which ruine many persons and families ; brawls and jarres , and contentions , which overthrow many houses , and cause perpetual vexation . many secret murders , adulteries , perjuries , idolatries , and other evils , are caused by the prince of darknesse , which verifie that censure of solomon , ecol . 1. 14. i have seen all the works that are done under the sun , and behold , all is vanity and vexation of spirit . 5. beyond these , from the darknesse of our own hearts , there do arise so many perturbations of mind , fears , jealousies , dotages , vain hopes , ambitious desires , foolish imaginations , inordinate anger , impatience and discontent , sometimes by provocations , sometimes causlesse , upon tales , surmises , mistakes , dreams , sancies , impostures , contingencies , and otherwise , as make the mind of man like the troubled sea when it cannot rest , whose waters cast up mire and dirt , as the prophet speaks , isa. 57. 20. 6. but most of all the conscience of sinne , and the sense of gods wrath , and the fear of death and judgment to come , over whelm the spirit of man with horrour , make felix tremble , cain turn vagabond , saul grow desperate , and betake himself to one that had a familiar spirit , judas become his own executioner . in a word , make many through fear of death ▪ all their life-time subject to bondage , heb. 2. 15. this being of all other the greatest torture of the soul , when god hides his face from a person , which made job expresse himself in this lamenting ditty , job 13. 24 , 25 , 26. wherefore hidest thou thy face , and holdest me for thine enemy ? wilt thou break a leaf driven to and fro ? and wilt thou pursue the dry stubble ? for thou writest bitter things against me , and makest me to possess the iniquities of my youth . for as solomon saith truly , prov. 18. 14. the spirit of a man will sustain his infirmity , but a wounded spirit who can bear8 all these things , and innumerable other evils , experience shews to infest the life of man , against which the only remedy is well advised reason , composedness of spirit , patience , saith , hope in god , which must be communicated from christ , who enlightens all with natural or supernatural light ; of which i am next to speak . sect. 6. application to make us sensible of sins evil , and the worlds vanity , and to provoke us to seek a tredsure above , and light from christ to comfort us . in the mean time by that which hath been said , 1. it is necessary for our good , that we should be sensible of these two things . 1. that sin is an imbittering thing , that takes away the relish and pleasure of all the goods we have under the sun , and of our very lives themselves . agag thought , if he had escaped death , then bitternesse had been overpassed , and therefore he came to samuel delicately , 1 sam. 15. 32. but experience shewed , that there is often more bitternesse in life then in death . nor is it likely to be otherwise as long as sin remains , for that 's a root of bitternesse , heb. 12. 15. a root that beareth gall and wormwood , deut. 29. 18. while there is sin in our eating and drinking , there will be bitternesse in our meats and drinks : while there is sin in our nuptials , there will be bitternesse in our marriage society . all states and conditions here , will have their frets , their gnawing worms , and eating mothes . when god corrects man with rebukes for iniquity , he makes his beauty to consume away like a moth : surely every man is vanity , psal. 39. 11. 2. that we have little cause to glory in our birth . it is the property of many to boast of their birth , it is the manner of all parents to rejoyce at their childrens birth . but the sense of sinne should take away our glorying in our selves , the sight of our black feet , should abate our high conceits of our white feathers , and the sense of trouble should allay the excesse of our joy in posterity , and rather provoke us to imitate them that wept at births , and sang for joy at burials . were it not that god makes women forget their travell , they would breed no more and were it not that god hides from the eyes of men the evils that accompany life , they would choose strangling rather then life , and were it not for the consolations of christ , the burdens especially of the godly would be unsupportable , especially when they complain with paul , rom. 7. 24. o wretched man that i am , who shall deliver me from the body of this death ! earth is but a reall dungeon , though to some it is an imaginary heaven . 2. it is necessary , 1. that we seek our good in other enjoyments then this world . who would make his bed upon thornes ? who would choose his dwelling on the mast of a ship , where winds , and stormes , and perpetual tossings take away all rest ? surely our best enjoyments our best habitation here are no better . we project many things , and promise much to our selves in wealth , wife , children , friends , houses , preserments , and other things , but upon a just account we find all but ciphers , which make no summe . how often doth solomon tell us , when he had cast up his reckonings , that vanity of vanities , all is vanity , eccl. 12. 8. and why should we set our eyes then on that which is not ? prov. 23. 5. surely the true light holds sorth better counsel , luk. 12. 33. provide your selves bags which wax not old , a treasure in the heavens that faileth not , where no chief approacheth , nor m●th corrupteth , a treasure of gospel grace , the new covenant , the heavenly promises , the communion of christ , the fellowship of the spirit , and the life of faith , and these will never deceive our expectations . it were a good wish , if righly minded by the users , god send us the light of heaven . 2. let us prize the light of christ , and make use of it to prevent , lessen , hear , deliver us out of all the present evils . paul had learned to do so , phil. 3. 12 , 13. i know how to be abased , and i know how to abound : every where , and in all things i am instructed , both to be full and to be hungery , both to abound and to suffer need , i can do all things through christ that strengtheneth me . it is indeed the inlightening of christ which clears up all to us , in the most stormy and cloudy day ; it will make us look abroad , and travell with strength in our journey , and run the race which is set before us , and after pauls sad complaint , take up with his conclusion , i thank god through jesus christ our lord , rom. 7. 25. o death where is thy sting ? o grave where is thy victory ? the sting of death is sinne , and the strength of sinne is the law. but thanks be to god , which giveth us the victory through our lord jesus christ , 1 cor. 15. 55 , 56 , 57. every man hath light from christ sufficient to make him inexcusable . serm. v. joh. 1. 9. that was the true light , which lighteth every man that cometh into the world . sect. 1. a natural light from christ is yeilded to be in every man , and the opinions of freewillers of its sufficiency are set down . lighting every man that cometh into the world , is meant either of such light which is by christ as creatour , termed natural , and this is conferred upon all men without exception of any person ; or of such light as is by christ as mediatour , and this is conferred , though not on every single person , yet on all sorts and nations of men , and it is termed supernatural . concerning the former sort of light , it is yeilded that there is natural light from christ given to every man who comes into the world by humane birth . ' this light is the light of reason and knowledge agreeable to humane nature , which if it were not conferred on every man , he should not be rational , but should be degraded into the rank of beasts . it is true which the psalmist saith , psal. 49. 20. man that is in honour and understandeth not , is like the beasts that perish . but this only shews , that man by extinguishing his light doth brutifie himself , not that he was without all natural light in his originnl . all experience shews , that each person , even the most natural fool , hath some light of reason , by which he can apprehend some things pertaining to humane being , and some way expresse his mind , though in respect of civil or moral , or religious affairs , he be unteachable . all the difficulty is , how farre it extends in all , or may be improved by them that use it best . in this matter there have been various opinions . the pelagians of old , are said to have held , that each person had so much ability by his own free-will , and by his natural light , as that he might love god , and keep the law , and resist temptations ; though after by councils , and the writings of adversaries , they were driven to yeild a necessity of teaching and outward proposition of divine truths to men to that end . some of the schoolmen , and later papists do hold , that each man hath so much light and power in him , that if he do what he can , god is ready or bound to give him grace necessary to salvation . and this way go arminians , and other assertors of the power of free-will in them that never heard of the gospel of christ preached to them ; conformably whereto , in the pagans debt and dowry , p. 20. it is said , that by a faithfull and carefull use of those natural abilities , that light of reason , conscience and understanding , which every person of mankind under heaven receiveth from god , he may and shall receive from him yet further , that which shall be of saving import and consequence to him . not much short of these is that french divine of much note , who maintains universal grace objective , though not subjective , that is , though there be not such an universal working by illumination , or other operation of the spirit of god , so sufficient or effectual as to beget saith in every one , yet there is so much revealed to every man , even those that have not heard of christ , as might , if they would apprehend it , beget faith in god to salvation . sect. 2. the opinion of the quakers concerning a light within each man , is inquired into . out of the principles of these men , whether instilled by popish emissaries , which have crept into the english armies and churches , or some other way , that sort of people , who now go under the name of quakers , from their usual quaking before they began to speak , thereby deluding the people , as if they waited for a revelation from god , though most of their speeches of all of them , have been their usual invectives against preachers , and pressing men to follow the light within them ; these people , i say , have drawn their tenet of an universal light in every man that cometh into the world , without bibles , preachers , church-communion , christian ordinances , to know his duty so as that he may be perfect : which is indeed the reviving of old pelagianism , or worse , and tends to the making of christian religion , if not all religion whatsoever , unnecessary . those who heretofore or at this day maintain this universal sufficient light , besides these quakers , are many of them subtile disputants , and do set down their opinion distinctly , and argue for it acutely , though they decline the expresse owning of pelagius his grosser expressions , and puccius his natural faith , and hurberus his universal election . but the quakers , as they are for the most part destitute of that art of reasoning , so they decline all conference , in which they may be pressed to state the point in difference distinctly , and to deliver their proofs , and answer objections : but instead thereof by clamour and reproaches , which please their silly followers , they reject all motions tending to a fair debate of the point in controversie . being desirous to know what they held , one of them brought to me james nailors book termed a salutation to the seed of god , and love to the lost : which being in many passages obscure , i delivered to him that brought me the book , fifty five queries to be answered by them , yea , or no , as the person had required of me to answer his queries . the answer , though made by one , formerly known to me , as a person of some ingenuity and learning , yet was framed otherwise then i required , declining to answer affirmatively or negatively to the question , as by me propounded , but shifting off a plain answer , and instead thereof , venting personal invectives . yet to my third question , which was thus , do you believe , that those men , who were never taught the doctrine of the law , or of the gospel of jesus christ , have commonly a light within each of them , which may guide them to the true knowledge of god , and his waies , unto everlasting life ? omitting his words of obloquy , thus he answered ; the law is spiritual , and there is no nation or people into which the sound of it hath not come ; and the gentiles which had not the letter , were a law to themselves , shewing the effect of the law written in their hearts . and christ is the true light which lighteth every man that cometh into the world with a spiritual light , the one loves this light and brings his deeds to it , and by this light is led from his evil deeds into the knowledge of god , who is life eternal in christ to know ; the other hates the light because his deeds are evil , and loves darknesse rather then light , and there is his condemnation . and their sound who were ministers of this truth went into all the earth , and their words unto the ends of the world , rom. 10. 18. in which answer there is not an expresse resolution of the question , but sundry shifts to avoid a plain answer , as 1. whereas he asserts that the law is spiritual , rom. 7. 14. which is the law of the ten commandements , or the last precept of the ten ; and the apostle ver . 9. saith , i was alive without the law once , which intimates that he was once without the law ; that is , without the right knowledge and understanding of it . and rom. 2. 14. the gentiles ( of whom my question was ) are said twice not to have the law ; yet this answerer asserts , there is no nation or people into which the sound of it hath not come : and to avoid the objection arising from the words , useth this expression , and the gentiles which had not the letter , whereas the words are expresse , they having not the law. 2. he patcheth together different scriptures , joh. 1. 9. joh. 3. 19 , 20. as if the light communicated by christ coming into the world , were the same with that , with which in his sense he lighteth every man that cometh into the world ; not heeding , that , if every man that cometh into the world had a light sufficient to guide him , and that even the gentiles ( of whom paul saith , gal. 4. 8. that they knew not god ) had a spiritual light , and that thereby some were led from their evil deeds , into the knowledge of god , who is life eternal in christ to know , then none were in darknesse , contrary to paul , ephes. 5. 8. none were without christ , or without god in the world , contrary to paul , ephes. 2. 12. then christ need not come into the world to inlighten men , nor sond ministers of this truth into all the earth , sith they had this light before . christ was come into the world to inlighten them with spiritual light , and if christ doth inlighten with this spiritual light every one that cometh into the world , there are none but come to the light , they having it within them , and it doth reprove their deeds whether they will or no. but it is no marvell , that men that boast so much of light within them , shew so much darknesse of mind in their expressions , it being true of them , as christ said of the pharisees , joh. 9. 41. because ye say , we see , therefore your sin , or blindnesse , remains . however it may be hence gathered , that this is their conceit , that every man that cometh into the world , even the gentiles that had not the letter , ( by which he meanes the holy scriptures or bible ) or any preacher or teacher to instruct them out of it , yet had from christ a spiritual light , and that one loves this light , and brings his deeds to it , and by this light is led from his evil deeds into the knowledge of god , who is life eternal in christ to know , the other hates the light , because his deeds are evil , and loves darknesse rather then light , and there is his condemnation . whence it plainly appears , that those two points of pelagianism , popery , arminianism , socinianism , and the frecwill way , are their opinions , that every one hath a light within him , or there is such revelation imparted to every man in the world , that if he would use it , he might come to saving knowledge , and that it is left to every man by his own free-will to difference himself from others . this universal light is so magnified by george fox in his catechism , that he tels us , that it shews all the ungodly waies that ever a man hath acted in , and hard speeches ; with that light a person will come to see christ the saviour of his soul , from whence the light comes to save him from sin ; that it brings him to christ , and to confesse him ; that it gives the knowledge of the god of the world that rules in them that are disobedient to this light ; that it gives the knowledge of the glory of god in the face of jesus christ , the true knowledge of the scriptures , which light being one in them all , and they come to the light , and loving the light , they all come into fellowship one with another , and being out of this , they are in jarres and confusions , that it lets see sin and transgression , which hath separated from god , and the mediatour between god and him , and might have peace with him , and that he might see gods covenant of light , and know his reconciler with which he is reconciled to god , 1 tim. 2. 5. 2 cor. 5. 18. and to see the kingdom of heaven , that it brings them to love god above all , and to fulfill the law , to know their election , their bodies to be the temples of the holy ghost ; that they must scoff , reproach , backbite none , nor have malice to any , but to be meek and humble ; with it they come to see the hope of glory , to sanctifie the lord in their hearts , that it keeps from error , guile , all distraction and distemper , drunken thoughts , imaginations , conceivings , and his own reasonings . in a word , they ascribe all to it that we ascribe to the gospel ; yea it 's termed the gospel , the first principle of pure religion , they that professe to believe the scriptures , in god , in christ , yet not believing in this light they deny christ ; that neither the jews nor christians do believe in the light which doth enlighten every man that cometh into the world , though they professe some of christs and the apostles words , that none can confesse christ but who confesse the light which every man is enlightened withall , that they who do not teach this are teachers of the world , antichrists , deceivers , that the letter ( meaning the scripture ) is not the light , nor the word . he denies them to be christians that cry up erras pulpit , and the priesthood and the temple , and the jews sabbath , and the ordinances of the first covenant , and that take tithes . more to the same purpose is delivered by george fox , hubberthorn , and many more , insomuch that farnworth in his discovery p. 12. saith , loving the light , it will guide you to god from all men , that you need never look at man more . which is indeed their aim , that they may draw off people from scriptures , preachers , church-fellowship , ordinances , pay no dues to ministers , nor submit to any church-discipline , which is that which they call liberty of conscience ; not considering , that if their hearers may be guided by their own light to god , that they need not look at man more , they need not look at themselves , nor meet to hear them , nor entertain them to teach them ; yea , that by their reasoning , the quakers themselves shew they do not believe in the light , that they deny christ , while they look at fox , parker , goodier , and such teachers , and maintain them : and that the divisions between fox and naylor , and others , shew that their light within them is not one , but that they are out of the light . however they assert , 1. that there is a light in every man. 2. that this is sufficient to guide them to god of it self . 3. that it is a rule to shew duty and sin . 4. that there is no need of other teaching of man. 5. that this is one in all . 6. that it is the gospel . now because this is the main prop of the new antichristian religion , or frenzy of the quakers , and leads them into the pernicions courses they take ; i shall shew , 1. what is to be ascribed to the light that is in each man , whether from the birth , or after imparted to them , in this business of guiding us to god. 2. that neither is it of it self a safe rule for us to follow , in things moral or spiritual ; nor by any engagement is god tied , or hath declared himself resolved , to give supernatural light to him that useth this universal light well . 3. how the objections may be answered . 4. in what manner christ imparts supernatural spiritual light to every man. sect. 3. some light is in the most barbarous , yet the knowledge of the most refined gentiles , may be conceived to come from some acquaintance with the written law , or tradition from adam . to clear the first of these proposals , it is to be premised , 1. that god hath imprinted in all , even the most barbarous people , some relique of light ; though in some of them it is so small , that it can hardly be perceived whether there be any sense of sin or wrath of duty or reward , of god or devil , heaven or hell . sure such people as are men eaters , do all at the beck of their witches , do seem to have scarce any sense of sin or duty ; yet because there is some fear of an unseen power and his wrath , they may be said to have some conscience , though the writing therein be almost defaced . 2. that some people that never had the gospel nor the law made known to them , as the jewes and christians have had ; yet have attained to so much knowledge and practice of moral duties , that in some acts of righteousness , temperance , chastity , fidelity , and such vertues they have equalled , at least in respect of their outward demeanour towards men , if not exceeded not only iewes , but also most christians . 3. and in the knowledge of god , though therein they were most defective , yet they attained to so much knowledge and right apprehension of him , as enabled them to correct the vulgar errors concerning god , although they were very blinde about the distinct notion of the true god and his counsels . 4. nevertheless that it can hardly be avouched , that that knowledge in morality and divinity which they attained to , was by meer light of nature , or by their own study and invention ; but it may with very probable reason be conceived , that they had much of their knowledge of these things by tradition from adam , and acquaintance with the hebrew people , and their written laws or unwritten traditions . sure there are so many footsteps of their rites in their customes , of their writings in their poets , and historians and philosophers works : there are such relations of their philosophers travail into aegypt ; besides this , that the most understanding people were such as did trade with phenicians and aegyptians , next neighbours to israel ; as may give us cause to think that the cream of that knowledge they had , was not from a light within them ( for then why should not other people as well as they have attained to it ) but from a light without them , darted directly on israel , but from them yeelding some strictures of light , and glimpses to the greekes , italians , and other people . sect. 4. the light without the written word which was in the gentiles , in the utmost extent of it was imperfect however what the scripture makes deducible from other meanes then the scripture , or it or experience proved , that the most barbarous people attained to , we may safely ascribe to this natural light . of these things , 1. it is certain the being of god , his eternal power and godhead might be , and was known by the things which god created , as the apostle , rom. 1. 19 , 20. because that which may be known of god , is manifest in or to them , for god hath shewed it unto them : for the invisible things of him from the creation of the world are clearly seen , being understood by the things that are made , even his eternal power and godhead , psal. 19. 1. the heavens declare the glory of god , and the firmament sheweth his handywork . 2. gods providence ordering and disposing all the motions of the creatures with incomprehensible wisdome , for the benefit of the universe , might be discerned from the admirable , and usefull , and constant order , motion , influx , properties and operations , the creatures have . psal. 19. 2 , 3 , 4. day unto day , uttereth speech , and night unto night sheweth knowledge : there is no speech nor language where their voice is not heard : their line is gone out through all the earth and their words to the end of the world . act. 14. 16 , 17. who in times past suffered all nations to walk in their own way ; nevertheless he left not himself without witness , in that he did good , and gave us rain from heaven , and fruitfull seasons , filling our hearts with food and gladness . from gods creating and providing for man , not only the holy psalmist , psal. 139. 6 , &c. psal. 104. and elsewhere , but even philosophers among the gentiles have taken occasion to magnifie the divine wisdome , power , and goodness : and yet the most witty people knew not distinctly who this god was , but did ignorantly worship him under this title of the unknown god , as paul sayes of the athenians , act. 17. 23. 3. they did or might know that god was invisible , rom. 1. 20. that he was a spirit . aristolle terms him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an intelligence or minde ; deus est animus , said the latin poet : that he knew and judged thoughts , and discerned the most hidden things was known by them , as their accusing or excusing themselves by their own consciences between themselves , apart from others shewed , rom. 2. 15. and yet when they knew god , they glorified him not as god , but became vain in their imaginations , and their foolish heart was darkned ; professing themselves wise they became fools , and changed the glory of the uncorruptible god into an image made like to corruptible man , and to birds , and to four footed beasts , and creeping things , rom. 1. 21 , 22 , 23. 4. they did or might know that god was to be worshipped . aristotle in his topicks saith , to dispute whether god and parents deserve honour , deserves punishment . all nations saith tully , l. 1. tusc. quaest . acknowledge a deity and divine worship , and yet they understood not that god that made the world , and all things therein , seeing that he is lord of heaven and earth , dwelleth not in temples made with hands , neither is worshipped with mens hands , as though he needed any thing , seeing he giveth to all things life , and breath , and all things , acts 17. 24 , 25. 5. they knew that god was to be pacified by prayer , and sacrifice , and vowes , and obedient mindes , and repentance , and executing of judgement , as may be discerned by their carriage , jonah 1. and 3. chapters ; yet knew not any thing of the great sacrifice which god had prepared to take away sin for ever , and they often applied themselves to pacifie the devil even by humane sacrifice , instead of seeking peace from the true god. 6. they did or might know the low condition of man in comparison of god , as the psalmist saith of himself , psal. 8. 3 , 4. when i consider the heavens the work of thy fingers , the moon and the starres which thou hast ordained ; what is man that thou art mindefuil of him , and the son of man that thou visitest him ? and infer the absolute soveraignty of god , as the apostle doth , rom. 9. 20. shall the thing formed say to him that formed it , why hast thou made me thus ? and as he doth conclude , rom. 11. 6. for of him , and through him , and for him , are all things , to whom be glory for ever . and yet men have complained of their hard destiny , and imagined god a debtour to them , and that god should fulfill their pleasures , as well as they do his will ; and self-exalring under the name of magnanimity , was by aristotle made a vertue , vapouring , a mans excellency . 7. they might and should have known that parents are to be honoured , wives to be cherished , children to be nurtured , justice to be administred ; yet many thought they might neglect parents commands , to please their companions ; and deny them maintenance , to keep an undue and rash vow ; and put away wives , for light causes ; and expose their children ; and violate right , to gain preferment and greatness . 8. the apostle tells us , rom. 2. 14 , 15. for when the gentiles which have not the law , do by nature the things contained in the law , these having not the law , are a law unto themselves , which shew the work of the law written in their hearts , their conscience also bearing witness , or witnessing with them , and their thoughts the mean while , or between themselves , accusing or excusing one another ; which proves that there was some sense of sin and duty in the most barbarous people , and accordingly there was and is some kinde of government and administration of justice among them . some sins as of murther , adultery , robbery , perjury , breach of faith and trust , parricide , and some other sins have been judged to be horrible evils , which they durst not commit . abimelech gen. 20. 5. durst not use sarah , when he knew she was abrahams wife ; and yet he thought he should have been innocent , if she had been but his sister . either by instinct of nature , or by tradition from adam , adultery was judged a horrible crime , when simple fornication , sodomy , and other uncleanness , were reckoned as no faults by the gentiles , which knew not god , 1 thes. 4. 5. parricide was counted such a sin as none durst commit ; no law therefore was made against it by salon . tully pleads for sextus roscius amerinus , that he could not be guilty of it , because he was sleeping at the time of his fathers death , which the fury of his conscience would not have permitted , if he had been guilty of parricide . and yet self-murther to avoid tyrants rage , was applauded ; theft if cunningly acted , was allowed by lycurgus ; drunkenness , and whoredome , and murthering in fence-playes and duels , either made religious services , or matter of glory . 9. they might and did by natural light know , that god did discover and avenge secret murthers , adulteries , perjuries , sacriledge , and other evils , that he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an avenging eye ; and hence was there much fear of thunder-claps , stormes , earthquakes , plagues , and many means used to pacifie the anger of the deity . yet they were not sensible of the eternal judgment to come , though they imagined punishments to be awarded to malefactors after death . the barbarians of melita , act. 28. 4. when they saw the viper hanging on pauls hand , said among themselves , no doubt , this man is a murtherer , whom though he hath escaped the sea , yet vengeance , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , suffereth not to live . 10. they might and did imagin , that god was a rewarder of good deeds ; in defence of their countrey , in doing justice , and such like acts , and some counted it their chief good to do vertuous acts : but they knew nothing of the resurrection of the dead , and the life everlasting , prepared for them that believed and obeyed the truth of the gospel . in these , and many more things , the gentiles , which knew not god , had some natural light , in some it was more clear then in others , in some so dusky and dimme , that it was scarce discernable : but in none such as that it could be a constant universal rule to direct them in what they were to do , or warrant to justifie them in what they had done , or means to shew them how to come to god , and enjoy communion with him , and to save them from wrath to come . sect. 5. the gentiles light by nature , served to restrain from sin , and to leave men inexcusable . neverthelesse this light , though insufficient to direct for justification and salvation , yet was usefull for two ends : 1. to restrain men from such excesse of sinne , as would otherwise have destroyed humane society . it being the contrivance of god to let men live together , though very evil , till their iniquities be full , and when sins are ripe , then to put in the sickle , and cut wicked men down , either by a particular or an universal judgment . in the mean time , as he gave the law to the jews , because of transgressions , gal. 3. 19. either to restrain them , or to abate punishments , till the seed came to whom the promise was made , that there might be a people among whom the messiah should appear : so to other people he gave a law in themselves , to prevent the extirpation of the nations , by bridling mens lusts through conscience of sinne , and fear of punishment , till the time should come of their calling into the church . 2. besides this end god hath another , in respect of himself , that they might be inexsusable who sinned against the light in them , and god might be justified in his sentence and judgment upon them . therefore it is said , rom. 1. 20. that the eternal power and godhead , was made known from the creation of the world , by the things that are made , that they might be without excuse , who held the truth in unrighteousnesse , and when they knew god , glorified him not as god , neither were thankfull : but were filled with unrighteousnesse , though they knew the judgment of god , that they that commit such things are worthy of death , ver . 29 , 31. whence it is , that gods judgment is proved to be according to truth , rom. 1. 2. and , god found to be true , though every man be a lyer , as it is written , that thou mightest be justified in thy sayings , and mightest overcome when thou art judged , rom. 3. 4. ignorance of the law being not to be pleaded by them who did evil against the innate light of their own spirits , forasmuch as that fact must needs be voluntary , which is done against the knowledge and judgment of a mans own conscience . sect. 6. application to justifie us against quakers , and to warn us that we act not against our light. from this which hath been said , we may infer , 1. a plea for our selves against the clamorous , but unjust accusation of the quakers , who use with loud vociferations even to hoarsnesse , and with continual printed pamphlets , to charge publique preachers with denying the light within each man : whereas such light is not at all denied by them , but is acknowledged to be a great benefit to mankind . that which is denied , is , that the light within each person , is alone of it self , without the scripture , a sufficient direction to bring us to god , and instate us in his savour ; or a sufficient warrant of it self to to justifie our actions . it is usefull , but not in such a measure as the quakers make it , as if persons were to look to it and no other rule , and that they might well enough be without scripture , preachers , church-discipline , ordinances of the new testament , and such other helpes as god vouchsases to guide his people by into the way of peace . wherein how much they are mistaken , shall be shewed in that which follows . 2. in the mean time each person is to make use of the light within him so farre as it is indeed light , and usefull . certainly it concerns every man , so farre to look to the light within him , that he do not as it is said of some , job 24. 13. rebell against the light . a mans own conscience is so farre a law to him , that though it cannot of it self justifie , yet it may condemn : my meaning is , a mans own light cannot warrant of it self without the scripture , a mans actions to be lawfull which he doth according to that light . our saviour tells there are some that shall think they do god service in killing the apostles , joh. 16. 2. paul told agrippa , act. 26. 9. i verily thought with my self , that i ought to do many things contrary to the name of jesus of nazareth . so that herein he followed the light within him , and yet he counted this his great sinne , 1 tim. 1. 13. the quakers accuse often falsly , and revile most abominably , others who are no whit inferiour to themselves , and they say they follow their light within them , and yet he that reads and believes such scriptures as these , 1 cor. 5. 11. 1 cor. 6. 10. 1 pet. 2. 23. jude 8. 9 , 10. cannot but think their practice to be from the devil , and not from gods spirit . if following the dictate of a mans own conscience could warrant his action , the most horrid acts of misted idolaters , papists , pagans , mahometans , fanatiques should be free from censure and controul . yet if a man do that which he thinks to be evil , though it were good or lawfull in it self , it would be sin to him , and so much the greater , in that it is a sign , that he who doth thus , shews , that his principle by which he acts is naught , even then when he does good , and that it is but by accident that he doth it . yea , that man who doeth good against his conscience , is but an hypocrite in so doing , though the thing in it self be right and good . but when a man doth evil , which his conscience tells him is so , he commits a sinne of the highest degree , as to him that knows to do good , and doth it not , to him it is sinne , jam. 4. 17. that is , sin in an high degree . hence great horrour of spirit hath attended them that have omitted good which their conscience told them they should do , and much more horrour in them that have done evil against their conscience , as in the case of judas , spira , and others instances might be given , and therefore if quakers intended no more then this by bidding men look to the light within them , that they should take heed that they omitted not the good their consciences told them they ought to do , and that they did not the evil which their consciences judged to be so , we should accept of their warning . surely it will concern you , as to look that your conscience be not erroneous , so that when your conscience is rightly informed to follow it , and when it goes wrong yet to suspend the act which it condemns , if you desire peace . there will be no plea to acquit him before god , or to quiet his own spirit , who proceeds to act against the light of his own conscience . and a sinne against the light of nature is so much the more damnable , in that it is against the most irrefragable evidence . he that doubteth is damned if he eat , because he eateth not of faith . for whatsoever is not of faith is sin , rom. 14. 23. every mans light within him , is not a sufficient safe rule of it self to guide him in the way to god. serm. vi. containing thirty arguments out of scripture , against the quakers opinion of the sufficiency of a light in every man to lead him to god. joh. 1. 9. that was the true light , which lighteth every man that cometh into the world . you have heard how imperfect the light of the gentiles , in things moral and religious is : and what the quakers and others ascribe to the light in every man that cometh into the world , and to the free will of man in that condition he now is by nature : it will be my work now to prove the quakers to erre , in their making each mans own light within him his rule , yea his compleat safe rule and guide , to open the meaning of scripture , discover all sorts of sinnes , teach all duties , lead to god , to christ , to heaven , without scripture , preachers , and other helps : that it is not such of it self , nor to be followed by it self , i shall prove by many arguments , and then consider whether god be bound to give men supernatural light to direct men to christ , to him that shall use well his natural . the first argument i take from the point proved in the fourth sermon before , and the texts therein alledged , which evince , that men as they are born into the world , are destitute of spiritual light in the things of god , that concern mans duty , and the way of salvation ; whereof some are so expresse , that they do directly oppose the position of every mans having a light in him as fit to guide or warrant his actions . as namely , when it is said , that none understandeth , none seeketh after god , rom. 3. 11. the natural man cannot know the things of the spirit of god ; for they are spiritually discerned , 1 cor. 2. 14. every imagination of the thoughts of mans heart is only evil continu●lly from his youth , gen. 6. 5. & 8. 21. every man is bruitish in his own knowledge , jerem. 10. 14. the heart is deceitfull above all things , jerem. 17. 9. which could not be true , if mens light of understanding were such , as that each man may follow in all sorts of moral and religious points his own light , as a safe and compleat rule or warrant to direct and justifie his way or action . the argument in form is this : their light is not a safe and compleat rule to warrant and guide their actions for pleasing god , who understand not nor seek after god , who cannot know the things of the spirit of god , whose imaginations of the thoughts of their heart are only evil continually , who are bruitish in their own knowledge , and whose heart is deceitfull above all things . but these things are said of all or some men , therefore every mans light within him is not a safe and compleat rule to warrant and guide his actions for pleasing of god. the proposition none will deny , but they that think that a blind man may be a fit guide . the assumption is the words of holy scripture , which g. f. saith in his catechism , p. 56. we are to believe afore learned men . the conclusion then follows of it self . 2. argument is from that which is shewed sermon fifth , that the light which without the scripture was in the most improved gentiles , in the utmost extent of it , was imperfect : whence i argue , their light was not a safe and compleat rule or guide to direct or justifie them in their worship of god , imaginations of god , the knowledge of all sin and duty they owe to god , who confessed god to be unknown , who ignorantly worshipped him , who had a foolish darkned heart about their thoughts of god , who judged many sins to be either no sins , or laudable acts , who took vices to be vertues : who had vain , and uncertain , and contrary conjectures of these things , and many of them from the devils oracles , carried away to dumb idols as they were led , 1 cor. 12. 2. for a rule and guide should be certain which will not deceive . but the most improved gentiles confessed god to be unknown , ignorantly worshipped him , with the rest of the things mentioned , as acts 17. 22 , 23. rom. 21. 22 , 23. and elsewhere is manifest , therefore they had not a light within them sufficient to guide them ; and if not they , then much lesse the most barbarous , and by consequent none of the gentiles , who had not the scripture , nor such other teaching as gods people were taught by , had a light within them which might be a compleat and safe rule or guide to them for the pleasing of god. 3. argument from john 1. 5 , 10 , 11. near to the text which is so much urged by quakers , where it is said , the light shineth in darknesse , and the darknesse comprehended it not , ver . 5. the true light mentioned ver . 9. was in the world , and the world was made by him , and the world knew him not . he came unto his own and his own received him not , ver . 10 , 11. which proves many of the jews were darknesse , and that they knew not the true light , nor received him . whence we thus argue : they had not a light within them sufficient to be a safe rule and guide to direct and warrant them in their way for pleasing god , who were darknesse , when the true light shined , who knew him not nor received him ; for sure they that are such , must be destitute of that light which might safely guide them , who were so dark and ignorant , as not to know the true light which enlightens every man. but so it was with many , even of the jews themselves , when christ was in the world : therefore they had not sufficient light in them , and consequently none ; much less every man hath a sufficient light to guide him safely in his way to god , without the scripture , and the spirit of god , over and above the common light of reason and understanding , which every man by nature and study attains to without them . 4. arg. from those texts of scripture which do expresly tell us , that afore the preaching of christ and his apostles , the people to whom they were sent were darkness , sate in darkness and in the shadow of death : such are ephes. 5. 8. ye were once darkness , mat. 4. 16. the people that sate in darkness , have seen a great light , and to them that sate in the region and shadow of death , hath the light sprung up . whence i argue , they had not a sufficient light within them , to be a safe and compleat rule and guide to direct them in their way to please god , and to warrant their actions if they followed it , who were darkness , and who sate in darkness , and in the region and shadow of death ; unless we will imagine that darkness is light , and as the quakers do , put darkness for light , and light for darkness , to whom the prophet denounceth wo , isa. 5. 20. but some there were afore christs and his apostles preaching to them , who were darkness , who sate in darkness , and in the region and shadow of death : therefore every man had not a sufficient light within him , to be a safe and compleat rule and guide to direct him in his way to please god , and to warrant his actions if he followed it : and if not then , neither have we now . 5. arg. from luk. 16. 8. where our saviour saith , the children of this world are wiser in their generation , then the children of light : the opposition of children of light , to the children of this world shews , that the children of this world , are not children of light ; and if they were the same , the speech of christ would be foolish in preferring one sort before the other , as wiser in their generation . hence therefore i thus argue , if every man had a light within him , sufficient to be his rule and guide of it self to direct him how to please god , then every man should be a childe of light ; for to be a childe , is all one as to be a person that hath light in him to guide him , so as to please god. but every man is not a childe of light : therefore every man ha●h not a light safe and sufficient within him , to guide him in his way to god , and to be the compleat rule of his actions godward . 6. arg. is from act. 26. 18. where paul saith , christ sent him to the gentiles to open their eyes , and to turn them from darkness to light , 1 pet. 2. 9. ye are a peculiar people , that ye should shew forth the praises of him , who hath called you out of darkness into his marvellous light . eph. 5. 14. wherefore he saith , awake thou that sleepest , and arise from the dead , and christ shall give thee light . from whence i argue , they who are to be turned from darkness to light , called by god out of darkness into his marvellous light , who are to awake and stand up from the dead , that christ may give them light , had not a light within , as a sufficient safe guide to direct them in their way to god ; unless we suppose darkness to be light , men among the dead , fit to guide themselves . but so it is said of both jews and gentiles in those scriptures : therefore sure they had not such a light within them , as quakers say is in all . if they had such a light , they should have been directed to follow it , not turned from it , the apostles should have called them , as the quakers do , to follow the light in them , and not have called them out of darkness , nor required them to awake and stand up from the dead , that christ may give them light : nor should we do , as the apostles did , bid men leave the darkness in them ; but as the quakers do , look to the light in them . 7. arg. from rom. 10. 14 , 17. how then shall they call on him in whom they have not believed ? and how shall they believe in him of whom they have not heard ? and how shall they hear without a preacher ? so then faith cometh by hearing , and hearing by the word of god. heb. 11. 6. without faith it is impossible to please god. for he that cometh to god must believe that he is , and is a rewarder of them that diligently seek him . whence i argue , that is not a sufficient guide in our way to god , which cannot of it self make us believers ; for that is not sufficient to guide us to god , that is not sufficient to beget faith , sith there is no coming to god without faith , as is told us , heb. 11. 6. but the light within us cannot of it self make us believers , sith the apostle saith , how shall they believe in him of whom they have not heard ? and how shall they bear without a preacher ? so then faith cometh by hearing , and hearing by the word of god ; which were vain speeches , if there were another ordinary way by a light within us to beget faith : therefore the light within us is not of it self without preaching , a safe sufficient guide in our way to god. 8. arg. from rom. 12. 2. and be not conformed to this world , but be ye transformed by the renewing of your minde , that ye may prove what is that good , that acceptable and perfect will of god. eph. 4. 23. and be renewed in the spirit of your minde , col. 3. 10. and have put on the new man , which is renewed in knowledge , after the image of him that created him . whence i argue , they who must not be conformed to this world , but be transformed by the renewing of their minde , that they may prove what is that good , that acceptable and perfect will of god ; who must put off the old man , and be renewed in the spirit of their minde ; who must put on the new man , which is renewed in knowledge , had not a light within them antecedent to this renewing , which might enable them to prove what was gods acceptable will , nor be a sufficient safe , rule to guide them to god. for if they had , what need such transforming , renewing , non-conformity to the world , putting off the old man ? but all that have access to god must be thus transformed , renewed , put off the old man , as the texts shew : therefore they have not a light within them , as a safe sufficient guide to lead them to god. 9. arg. from psal. 81. 11 , 12. but my people would not hearken to my voice , and israel would none of me ; so i gave them up to their own hearts lust , and they walked in their own counsels . act. 14. 16. who in times past suffered all nations to walk in their own wayes : whence i argue , that light in man cannot be a safe sufficient guide to a man in his way to god , to which the leaving a person , by god is reckoned as the greatest curse and judgement , for refusing to hearken to god ; but to leave a person to his own imagination , lust , to walk in his own counsel , in his own way , ( which is all one as to leave him to the light within him ) is reckoned as the greatest curse and judgement to a man from god , for refusing to hearken to gods voice , as the texts shew : therefore the light within each person is of it self no safe guide . the quakers prescribe to men that as their rule , which god counts their curse . 10. arg. from rom. 16. 25 , 26. now to him that is of power to stablish you according to my gospel , and the preaching of jesus christ , according to the revelation of the mystery which was kept secret since the world began , but now is made manifest , and by the scriptures of the prophets , according to the commandment of the everlasting god , made known to all nations for the obedience of faith . 1 cor. 2. 7 , 8 , 9. but we speak the wisedome of god in a mystery , even the hidden wisedome which god ordained before the world to our glory , which none of the princes of the world knew ; but as it is written , eye hath not seen , nor ear heard , neither have entred into the heart of man , the things which god hath prepared for them that love him , eph. 3. 9. and to make all men see what is the fellowship of the mystery , which from the beginning of the world hath been hid in god. col. 1. 25 , 25. whereof i am made a minister , according to the dispensation of god , to fulfill the word of god , even the mystery which hath been hid from ages and from generations , but now is made manifest to his saints . 2 tim. 1. 9. the purpose and grace of god is now made manifest , by the appearing of our saviour jesus christ , who hath brought immortality and life to light by the gospel : whence i argue , they had not a light in them as a sufficient safe guide to god , from whom the mystery was hid , which concerned the grace and purpose of god , into whose heart the things which god had prepared for them that love him entered not , to whom life and immortality was not brought to light . but from the gentiles the mystery of god was hid , life and immortallity was not brought to light , nor did the things god had prepared for them that love him , enter into their hearts : therefore they had not a light within them , as a sufficient guide to god. 11. arg. from 1 cor. 2. 11. for what man knoweth the things of a man , save the spirit of a man which is in him ? even so the things of god knoweth no man but the spirit of god. rom. 8. 9. now if any man have not the spirit of christ , the same is none of his . jude 19. having not the spirit . joh. 14. 17. the spirit of truth , whom the world cannot receive . whence i argue , they have not light within them sufficient to guide them to god , who have not the spirit of god , because they cannot know the things of god without the spirit . but every man hath not the spirit of god : therefore every man hath not a light within , sufficient to guide him to god. 12. arg. from mat. 11. 27. all things are delivered unto me of my father , and no man knoweth the son but the father , neither knoweth any man the father save the son , and he to whom the son will reveal him . joh. 14. 6. jesus saith unto him , i am the way , the truth , and the life , no man cometh unto the father but by me . whence i argue , they had not a light within them to guide them to god , to whom the son did not reveal the father , who did not go by the son as the way to the father . but the son did not reveal the father to every man , nor did every man come to christ , joh. 1. 5. 10. & 12. 38. & 5. 40. 43. therefore every man had not a light within him , sufficient to guide him to god. 13. arg. from mat. 11. 25 , 26. at that time jesus answered and said , i thank thee o father lord of heaven and earth , because thou hast hid these things from the wise and prudent , and hast revealed them unto babes ; even so father , for so it seemed good in thy sight . mat. 13. 11. it is given to you to know the mysteries of the kingdome of heaven , but to them it is not given . whence i argue , if god hide the things of god , which concern the knowledge of himself from some , and reveal them to others ; if to some be given to know the mysteries of the kingdome of heaven , not to others , then every man hath not a light within him , as a sufficient guide to direct him to god. but the antecedent is true as the texts shew , and the consequence is evident of it self : therefore the consequent is also true . 14. arg. from those texts which speak of christ as a light come into the world , joh. 12. 46. i am come a light into the world , that whosoever believeth on me should not abide in darkness . joh. 8. 12. then jesus spake again to them saying , i am the light of the world , he that followeth me shall not walk in darkness , but shall have the light of life . joh. 9. 5. as long as i am in the world , i am the light of the world , joh. 3. 19. and this is the condemnation , that light is come into the world , and men loved darkness rather then light , because their deeds were evil . luk. 1. 78. through the tender mercy of our god , whereby the day-spring from on high hath visited us , to give light to them that sit in darkness , and in the shadow of death . luk. 2. 32. a light to lighten the gentiles ; which would have been needless , if every man had a light within him befo●e christ his coming into the world , sufficient to guide him in the way to god : yea the text supposeth persons in darkness before , to sit in darkness , and in the shadow of death , and to have need of another light without them to guide their feet into the way of peace , and that the gentiles were without light . whence i argue , that opinion which makes the coming of christ into the world , to be the light of the world needless , is an errour . but the opinion of the quakers concerning a light in each man that cometh into the world , sufficient to guide him into the way of peace of it self , makes the coming of christ useless , and asserts that persons had light , when the text supposeth they were in darkness : therefore their opinion about the light within each person , is a manifest errour . 15. arg. from those texts which make the scriptures necessary and usefull to give light to men , 2 tim. 3. 15 , 16 , 17. and that from a childe thou hast known the holy scriptures , which are able to make thee wise unto salvation , through faith which is in christ jesus . all scripture is given by inspiration of god , and is profitable for doctrine , for reproof , for correction , for instruction in righteousness , that the man of god may be perfect , thorowly furnished unto all good works . rom. 15. 14. for whatsoever things were written aforetime , were written for our learning , that wethrough patience and comfort of the scriptures might have hope , mar. 12. 24. and jesus answering said unto them , do ye not therefore erre , because ye know not the scripture ? joh. 5. 39. search the scriptures , for in them ye think ye have eternal life , and they are they which testifie of me . whence i argue , that opinion which terms the scripture the letter , in disparagement of it ; that makes it unnecessary ; which dehorts from searching it ; and directs to follow the light in each man without it , is contrary to the testimony given by paul and christ concerning the use , vertue , and necessity of scripture , to keep from errour , to make wise to salvation , to give comfort , to furnish for good works . but such is the opinion of the quakers , as their words recited serm. 5. shew : therefore it is contrary to christs and pauls speeches . christ saith , search the scriptures , quakers say , no , but look to the light within you . 16. arg. from isa. 8. 20. to the law and to the testimony : if they speak not according to this word , it is because there is no light in them . psal 119. 105. thy word it a lamp unto my feet , and a light unto my path . whence i argue : that opinion which makes supposed light within each man , which is often disfonant from the law and the testimony , and the word of god , a safe rule and guide to each man , is erroneous . but such is the quakers opinion , which is contrary to the law and testimony , and gods word , opposing ordinances , ministry , and many other things , therefore it is erroneous , and their speech is without light in it . 17. arg. from ephes. 4. 11. when he ascended up on high , he gave gifts to men : and he gave some , apostles ; and some , prophets ; and some , evangelists ; and some , pastours and teachers , for the perfecting of the saints , for the work of the ministry , for the edifying of the body of christ. 1 cor. 12. 28. and god hath set some in the church , first apostles , secondarily prophets , thirdly teachers . are all apostles ? are all prophets ? are all teachers ? hence i argue , that opinion and practice is evil , that makes every man a teacher , and teachers set by god for the work of the ministry needlesse , and as if they were no gift but a burden to the church , cryes them down , is contrary to gods and christs way , and so antichristian . but thus doth the opinion and practice of the quakers , therefore it is evil and antichristian . 18. arg. from ephes. 1. 17. i make mention of you in my prayers , that god may give unto you the spirit of wisdome and revelation in the knowledge of him , the eyes of your understanding being enlightned . hence i argue : that opinion which makes it unnecessary to pray for the spirit to enlighten mens eyes in the knowledge of god , is impious . but thus doth the opinion of quakers , which makes each mans light in him a sufficient and safe rule and guide in his way to god : therefore it is impious . 19. arg. from psal. 19. 12. who can understand his errours ? hence i argue : if each mans light within him be a sufficient and safe-rule and guide to each man in his way , and every man follow it ( as they do unlesse in presumptuous sins against conscience ) then there be no errours or sinnes of ignorance in man , or they may be understood by each man , but the psalmist saith there are errours , and so many , that he makes them as not to be understood by any : therefore each mans light within him , is not a sufficient and safe rule and guide to him in his way to god. 20. arg. from acts 17. 30. and the times of this ignorance god wi●ked at ; but now commandeth all men every where to repent . whence i argue : if each mans light within him be a sufficient safe rule and guide to direct him in his way to god , then he need not repent of his ignorant worship of god , for then he followed the light in him . but god commands men to repent of the ignorant worship of him , therefore each mans light in him is not a sufficient and safe rule and guide for him to go by in gods worship . 21. arg. from prov. 3. 5 , 6 , 7. trust in the lord with all thine heart , and lean not to thine own understanding . in all thy waies acknowledge him , and he shall direct thy paths . be not wise in thine own eyes . rom. 12. 16. be not wise in your own conceits . whence i infer , that which makes a man to lean to his own understanding , to be wise in his own eyes , in his own conceir , is a pernicious opinion ; for it makes a man not to depend on god for teaching him in his waies , but makes him proud and listed up . but the opinion of the quakers concerning each mans own light in him , as a sufficient safe rule of it self , to guide him in his way to god , makes him to lean to his own understanding , to be wise in his own eyes , and his own conceit , therefore it is a pernicious opinion . these quakers blesse men in following their own light , when god saith , isa. 5. 21. wo unto them that are wise in their own eyes , and prudent in their own sight . 22. arg from judges 17. 6. in those daies there was no king in israel , but every man did that which was right in his own eyes . psal. 106. 39. thus they were defiled with their own works , and went a whoring with their own inventions . whence i argue , if to do that which is right in our own eyes , and to follow our own inventions , be the sign of wicked men , and a going a whoring from god , then to look to the light within us , and to follow it , is not a safe way to god , but the way to depart from god. but the antecedent is true , therefore the consequent . the truth is , god forbids the following of our own supposed light , as the greatest impiety , which the quakers place all their godlinesse in . 23. arg. from the same text i argue , if each mans light within him were to be his guide , then kings and rulers should not restrain men from , or punish them for doing that which is right in their own eyes , but the contrary is supposed , judges 17. 6. where the defect of government is made the permission of every man to do that which is right in his own eyes , therefore each mans light in him is not to be his rule and guide specially in religion . 24. arg. from prov. 14. 12. there is a way which seemeth right to a man : but the end thereof are the waies of death . that guide is not a safe guide , which may lead a man into a way whose , end is death : but the supposed light in a man may guide him into a way whose ▪ end is death , for that way that seems right to him may be the way to death , and a man follows his supposed light , when he walks in that way which seems right to him : therefore the supposed light which is in each man , is not of it self a sufficient safe guide of a man in his way to god. 25. arg. from prov. 22. 615. train up a child in the way he should go , and when he is old , he will not depart from it . foolishnesse is bound in the heart of a child , but the rod of correction shall drive it far from him . hence i argue , if there were in each man who cometh into the world a light , which might of it self be a sufficient and safe guide to lead him to god , then there should not be foolishnesse so bound in the heart , which hath need of the rod of correction to drive it far from him ; there would not be need to train up a child in the way he should go , he might guide himself without such training : but the contrary is manifest from the text . therefore there is not in each man that cometh into the world , such a light as might of it self be a sufficient and safe guide to lead him to god. 26. arg. from joh. 6. 44 , 45 , 65. no man can come unto me , except the father which hath sent me draw him . it is written in the prophets , and they shall be all taught of god. every man therefore that hath heard and learned of the father cometh unto me . not that any man hath seen the father , save he which is of god , he hath seen the father . therefore said i unto you , that no man can come unto me , except it were given unto him of my father . hence i argue , if each mans light within him were of it self a sufficient safe guide to lead him to god , then there would be no need of a further drawing or gift of the father , that he might come to christ , his own light without any other help would make known christ to him . but this is contrary to the words of christ , therefore each , mans own light , is not of it self a sufficient safe guide to lead him to god. 27. arg. from 1 john 4. 1. beloved , believe not every spirit , but try the spirits whether they are of god. 1 thes. 5. 21. prove all things , hold fast that which is good . hence i argue , if each persons light within him were a sufficient and safe guide of it self to lead him to god , then no man need to try other mens spirits , or prove all things , left he be deceived , sith if he follow his own light he is infallible , nor is any man to be distrusted , unlesse he appear a voluntary deceiver , fith his own light will not misguide him . but these things are absurd and contrary to the warinesse christ prescribeth , mark. 4. 24. take heed what you hear : and the apostles in the places cited , therefore the light within each person , is not of it self a sufficient safe guide to lead him to god. 28. arg. from psal. 139. 23. where david prayes , search me , o god , and know my heart : try me , and know my thoughts : and see if there be any wicked way in me , and lead me in the way everlasting . if david had a light within him , of it self a sufficient and safe guide to god , he should not have been jealous of his own heart or thoughts , so as to need god to search , know , and try him , and lead him , he might lead himself : but it is otherwise with david , and therefore he knew he had not a light within him , as a sufficient safe guide to lead him into the way everlasting . 29. arg. from deut. 4. 8. and what nation is there so great , that hath statutes and judgments so righteous as ast this law which i set before you this day . ver. 6. keep therefore and do them , for this is your wisdom , and your understanding in the sight of the nations , which shall hear all these statutes and say , surely this great nation , is a wise and understanding people . psal. 147. 19 , 20. he sheweth his word unto jacob : his statutes and his judgment ; unto israel . he hath not dealt so with any nation , and as for his judgments they have not known them . rom. 3. 1 , 2. what advantage then bath the jew ? or what profit is there of circumcision ? much every way : chiefly because that unto them were committed the oracles of god. hence argue , if each gentile had a light within him as a sufficient guide in the things of god , as the quakers teach , then they had known gods statutes and judgments , gods oracles had been committed to them as well as the jews , they had had as righteous statutes , and been as wise a nation as they . but all these consequents are false and contrary to the texts , therefore each gentile which came into the world , had not such a light within him , as might be a sufficient safe guide to him in the things of god. 30. arg. from rom. 7. 7. i had not known sinne , but by the law : for i had not known lust , except the law had said , thou shalt not covet . hence i argue , that was not a sufficient safe guide of itself to god , which without the law neither did nor could discover sinne , the sinne of lust : but the light within paul , and so much more of other men , neither did , nor could discover sin , even the sin of lust , without the law : therefore the light in each person , is not a sufficient safe guide of it self , without the written word , to lead him to god , and to warrant his actions . every mans light within him , is not of it self a sufficient safe guide unto god. serm. vii . joh. 1. 9. that was the true light which lighteth every man that cometh into the world . sect. 1. ten reasons more are urged against the quakers opinion , of the sufficiency of the light in every man to guide him to god. hitherto i have argued against the quakers opinion , of the sufficiency of each mans light within him from scripture : i shall now argue against it by reasons ; whereof the first is this : if each mans light within him is his rule and a safe guide , then what each man conceives according to his light within him is right and true ; for what is according to the rule and a safe guide , is true and right , it being proper to a rule , to be the measure according to which each thing is to be tried , and that cannot be a safe guide that erres : but what each man conceives according to his light within him , cannot be right and true , for one mans conceits do sometimes contradict anothers . thus it is reported by quakers themselves , that george fox contradicted jawes nailor ; nor do i think all quakers are of one minde , when they follow the light in them . and if they should agree , yet he that should say all mens conceits , who follow the light in them , were the same , none contradicting another , would appear either monstrously impudent , or extremely mad . now sure two contradictories cannot be both true ; it 's resolved on by all that have the use of reason in an ordinary measure , that it is impossible that the same thing , at the same time , in the same respect , should be and not be , be so and not be so : therefore it is against the very light of nature , and first notions of humane reason , that each mans light within him should of it self be a sufficient right rule and safe guide to him , in that which concerns the knowledge and way of god. 2. that which is variable and alterable , cannot be a persons rule : for it is the property of a rule to be invariable , and the same at all times ; the rules , measures , and weights , and dials , and squares , and what other things are made if they be varied , they cease to be rules , for rules should be fixed and certain . but there is nothing more variable then mens light in them ; that which is this day taken for light , is to morrow judged to be darkness ; and that light which is this day in a person , may be lessened to morrow ; a person may become frantick and doate , who yesterday was heard speak with applause : therefore each persons light cannot be his rule , so as that at all times he should be bid look to it , and follow it as a safe guide to him , as quakers do . 3. if that light which each person hath in him should be his rule , and his guide , then it were unnecessary , and unsafe , and foolish , to trouble himself to seek counsel of another , and to be guided by his light : but this is contrary to all resolutions of wise men , and contrary to all experience of the necessity of taking counsel , and the course of all people that are not wilfull fools . all men magnifie the wisdome of the aged , and others who give counsel , they are honoured as the most necessary persons in humane society . it is threatned as the heaviest judgement of a people , to take away from them the counsellour , isa. 3. 3. the wise woman said , 2 sam. 20. 18. they were wont to speak in old time , saying , they shall surely ask counsel at abel , and so they ended the matter . prov. 11. 14. where no counsel is , the people fall ; but in the multitude of counsellours there is safety . prov. 12. 15. the way of a fool is right in his own eyes ; but he that bearkneth unto counsel is wise . prov. 15. 22. without counsel purposes are disappointed ; but in the multitude of counsellours they are established . prov. 19. 20. hear counsel and receive instruction , that thou mayest be wise in thy later end . prov. 28. 18. every purpose is established by counsel ; and with good advice make war. prov. 24. 6. for by wise counsel thou shalt make thy war ; and in multitude of counsellours there is safety . all men in their right wits do condemn rash persons as foolish : he is a wise man said hesiod , that takes good counsell ; he is wiser that gives ; wisest that gives and takes ; but a very fool that neither gives nor takes good counsel , arist. ethic. ad incom . l. 1. c. 3. but by quakers doctrine , they are wisest who follow their own light , for they follow a safe and sufficient guide , which none but men out of their wits do assert , it being contrary to all experience of all men concerning themselves , and others since the creation , to this day . 4. if that each persons light within him be a sufficient and safe rule and guide to him of it self , then the meetings of quakers to consult about any affairs in common , or to teach each other , or to communicate revelations , is needless and vain , sith each may guide himself by his own light ; that 's done in vain by more , which may be done by fewer : would not we censure him as foolish , who would travell far , and bestow much cost for that elsewhere , which he might have without labour and cost at home ? especially if it be as they say , that each man is to look to his own light ; and that is it which they most of all tell them , it being in a manner all that they say at those meetings of them , where i have been present ; which when i have heard , i have admired at the silliness of some hundreds of people , who have come many miles to hear a person in a close of pasture in a hot summer day on a stage , nothing almost but brawl against others , and instruct them in nothing , but bid them look to the light within them ; and yet they stood a great part of such a day in a crowd , to hear such speech . 5. if each persons own light in him be his guide and rule , then is it in vain to desire and expect revelations and discoveries , which they had not before , sith they have light within them of themselves . therefore when they compose themselves to their quaking fits , that they may have some word of the lord to speak to people ; what is this but either an hypocritical devise , when they pretend some new revelation , and do but repeat again what they have often said ; and blasphemous , to term this the word of the lord , and pretend it to be from the spirit of god , when it is but their ordinary talk , and some of it false and unrighteous , or else al needless thing , sith they have light within them sufficient to guide them , without other revelation ? 6. that which is the worst of all : by ascribing so much to the light within them , satan hath this advantage , that whatever he can imprint on them as their light ( which persons are very apt to take as from god , when it suits with their wills and lusts , or comes into them with force and supernatural impulse ) they must receive it without examination , and obey it . by which meanes satan hath drawn persons to horrid acts , which they have judged necessary duties : as to omit elder instances ; the things related by gilpin of kendal concerning himself ; and that which happened nearer to us , concerning the young man that drowned himself in a little puddle in a ditch not farre from worcester , that he might meet with christ , not many years since , do give us sad proof how the devil works on quakers , who are deluded by this principle of following the light within them , without scripture . 7. if every mans light within him be a sufficient and safe guide unto god , then there is no difference to be put between wise and foolish , learned and unlearned ones ; it is as safe a way which the unlearned and foolish follow , as that which the wise and learned follow in matters of religion , and moral behaviour . he that is counted unlearned and foolish , if he follow his own light , doth as well as he that is never so wise or learned : whereas solomon tells , eccl. 2. 13 , 14. then i saw that wisdome excelleth folly , as farre as light excelleth darkness ; the wise mans eyes are in his head , but the fool walketh in darkness . 8. if every mans light within him be a sufficient safe guide in his way to god , then the philosophers light afore they had the gospel preached to them , was a sufficient safe guide to them ; for sure they had as much light within them without the scripture as any , and did improve it to the utmost ; and the iewish rabbins , besides the natural light in them , did by the study of the law , and tradition of elders , endeavour to attain to the knowledge of god : yet saith the apostle to the greeks that sought after wisdome , the preaching of christ crucified was foolishness ; insomuch that the apostle 1 cor. 1. 20 , 21. useth this exprobration , where is the wise ? where is the disputer of this world ? hath not god made foolish the wisdome of this world ? for after that in the wisdome of god , the world by wisdome knew not god , it pleased god by the foolishness of preaching to save them that believe . 9. if every mans light within him were a sufficient safe guide to him in religion and morality , then do all law-makers ill , to put any laws on them , to restrain them from doing what they like ; then do iudges ill , in passing sentences of condemnation of them ; then do men ill to reprove them ; parents , tutors , schoolmasters , ill to teach them otherwise ; then is all government and magistracy unprofitable ; rulers are not ministers of god to us for good , but only to molest and oppress us ; then they that set their children to school do foolishly ; universities , and schools of arts , to breed them up in literature and good manners , are vain ; and all these are to be abolished , which were a way to lay all waste , to level people , as well in manners and knowledge , as estates , to reduce us to barbarism , to make the nation a wilderness , yea to depopulate it , and in fine drive away the spirit of god from us , and introduce unclean spirits to repossess us and our land. it is such a course as tends to expell all that is excellent , and may better us , and to fill the nation with a generation of fools , in whom god hath no pleasure , eccl. 5. 4. and doth by consequent condemn all the men of worth in the world , since the creation , of folly and blindness . 10. lastly , if every man have a light within him , which is a sufficient safe guide to him , then i suppose they will grant that i have such a light within me ; and if every man is to follow this light , then i am to follow my light in me : now my light within me shews me , that the quakers opinion about the light in them is an errour ; that they pervert fouls by bidding men follow it ; and draw them off from making the scriptures their rule , terming it disparagingly the letter ; and oppose preachers , reviling them , openly thwarting them and molesting them in their work of teaching the people out of the scripture ; and this is not only my light , but the light of millions of men besides me : yea i think all the sober men of the world that ever were , have found by experience their own darkness , and ignorance , and have groaned under it , bewailing it to god , and applying themselves to the use of such meanes , as might bring light into their soules . out of all which i conclude , that this opinion of quakers which i have refuted , is the most sottish opinion that ever was hatched , instilled into them by the prince of darkness , not by the spirit of god , and tends to the dissolution both of religious discipline and civil government ; yet they say , or rather brawl somewhat for their opinion , which is now to be considered . sect. 2. objections of quakers for the universality and sufficiency of light in men , are answered . that which they most urge , is the text joh. 1. 9. which makes not for them , nor against us , who deny not that every man hath a light from christ ; but the kinde of it , that it is spiritual , and the sufficiency of it , that of it self it is a safe guide to god : of which enough is said before . they alleadge also luk. 17. 21. where it is said to the pharisees , behold the kingdome of god is within you : therefore in every man. whereto i answer , 1. that the particle translated [ within you ] may be as well , and to my apprehension more truly rendered [ among you ] which is the translation in the margin . 2. that the sense is , the kingdome is not to be expected as a future thing ; but as it is mat. 12. 28. the kingdome of god is come unto you . luk. 11. 20. the kingdome of god is come upon you . luk. 10. 9. the kingdome of god is come nigh unto you : which is not meant of light within , but the preaching of the gospel , or the presence of the messiah ( who was among them , joh. 1. 26. ) without them the light within each man cannot be meant by the kingdome of god : for the kingdome of god is a thing that was not afore christs appearance in the flesh , and was taken from the iewes and given to the gentiles , mat. 21. 43. which is not to be said of the light within every man. nor is it said , the kingdome of god is in every man , but within or among you pharisees or iewes , to whom the gospel was at first sent : for john the baptist preached , mat. 3. 2. the kingdome of heaven is at hand ; and christ went preaching the gospel of the kingdome . mat. 4. 17. and mat. 11. 12. from the dayes of john the baptist the kingdome of heaven is forced . mat. 13. 10. every one that heareth the word of the kingdome : which and many scriptures shew , that the kingdome of god is not extended to every man , nor every hearer , but to those that hear the gospel , and receive it . it is alledged that the apostle saith , rom. 2. 14 , 15. that the gentiles who had not the law , did by nature the things of the law , these having not the law are a law unto themselves : whereto i answer , that it is true of the gentiles , that their own consciences were a law unto themselves , but not so far as to convert or guide them to god , but to accuse or excuse them to themselves , as the very next words shew : who shew the work of the law written in their hearts , their consciences bearing them witness , and their thoughts between themselves accusing or excusing . it is alledged that it is said , col. 1. 23. that the gospel hath been preached to every creature under heaven ; therefore every one hath the light within him , which is the gospel : to which i answer , the gospel is not the light within each person , but that word without them which was preached to them , of which paul was a minister . the light within each person is by creation , and inward work of the spirit ; but the gospel is the word brought to our ears by preachers without us , which is never received by many of those to whom it is preached . and when it is said to be preached to every creature , the meaning is not that every particular person heard it ; but as when christ bids them preach the gospel to every creature , mar. 16. 15. the command is not that they must preach it to every particular person , even to infants , for that had been an impossible work ; but that they should preach it to any indefinitely , not restraining them to the lost sheep of the house of israel , as he did formerly , mat. 10. 5 , 6. in which sense the apostle saith , col. 1. 28. he warned every man , and taught every man ; that is any without difference who occurred , whether iew or gentile . it is often urged that it is said , col. 1. 27 , christ in you the hope of glory ; therefore it is christ within a person which is the hope of glory , which some of them have made their saviour , and not he who was crucified at jerusalem ; and this fancied christ within them , they seem to confound with the light within them , and the gospel . but i answer , 1. that this is a meer phantastick delusion , to imagine a christ in themselves different from that iesus christ born of mary , who is the saviour of the world ; nor is there in the words , col. 1. 27. any ground for such a distinction : for the term rendered [ in ] may as well be rendered [ to ] as it is vers . 23. if not , the meaning is , christ is in them the hope of glory , that is , christ who is in them by faith , or christ who is the hope in them , that is , their hope of glory . 2. however this is certain , that christ in them , cannot be meant of the light that is in every man , for that is by generation ; but this christ in them was only in the saints , vers . 26. and by preaching , whereby god made it known , which had been hid from ages and generations , vers . 25 , 26 , 27 , 28. it is alledged that jerem. 31. 34. god promiseth , and they shall no more teach every man his neighbour , and every man his brother , saying , know the lord : for they shall all know me , from the least unto the greatest of them . therefore every man hath a light in him , and needs no preacher . to which i answer , 1. that it is manifest from heb. 8. 10 , 11. that this is not a declaration of what all men have upon their birth , but what some shall have under the new covenant by special grace , and therefore is not meant of the light within each person whatsoever ; for that was as well under the first covenant , but those who are specially called under the gospel . 2. the meaning is not that they shall have no more teaching at all ; then gods word had been broken , when paul taught the knowledge of god , 2 cor. 4. 6. but either the meaning is , they shall not teach by such obscure shadows or predictions as they did before , but so plainly , as that they may with unveiled fact , behold the glory of the lord , 2 cor. 3. 18. which seems the most genuine meaning by vers. 9 , 10. or in a comparative sense , their knowledge shall be so abundant , as that each person who hears the gospel and believes it , shall be able of himself to know the lord. it is urged that isa. 54. 13 it is said , all thy children shall be taught of the lord ; therefore every man hath a light within him . answ. 1. all thy children , cannot be meant of every one that cometh into the world : our saviour hath taught us , joh. 6. 45. to expound it of one sort of persons , those that have heard and learned of the father , not all . 2. nor can it be meant of that teaching , which is by the light within a man common to him , with every man besides ; but that peculiar teaching of god by his spirit and his gospel , whereby a person cometh to christ ; that is believes in him , which is never by the meer light which each man hath in him by humane birth . it is yet further urged that it is said , 1 joh. 2. 27. but the anointing which ye have received of him abideth in you ; and ye need not that any man teach you ; but as the same anointing teacheth you of all things , and is truth and is no lie ; and even as it hath taught you , ye shall abide in him : whence they would gather , that each mans light within him , or at least each persons light within him , who hath the spirit of god , is sufficient to teach him without scripture or preacher , which is the thing they aime at , that there may be some colour to , make scriptures and preachers seem needless . to it i answer , the speech is in opposition to those that seduced them , vers. 26. who were the heretiques of those times , whether ebionites , cerinthians , nicolaitans , or gnosticks , whom he terms antichrists , vers. 18 , and 22 , 23. he mentions their heresie , the denying the father and the son ; which was done , by pretending a more sublime and refined doctrine then the apostles taught ; of another creatour then the father ; of the son , as only in shew and appearance come in the flesh , crucified , risen again ; in opposition of whom , he tells them they were armed by the anointing and its teaching , and so they need not any , ( that is any of those seducers mentioned vers. 26. ) should teach them , nor that any other doctrine upon any pretence whatsoever should be taught them , but that which they had been taught by that anointing . now how did that anointing teach them ? undoubtedly by the apostles , as is manifest by vers. 24. let that therefore abide in you , which you have heard from the beginning , which is expressed plainly to be that , which he and other apostles taught and declared unto them , chap. 1. 1 , 2 , 3 , 5. to which he saith , the spirit beareth witness , 1 joh. 5. 6. and saith , 1 joh. 4. 6. we are of god , be that knoweth god heareth us , be that is not of god heareth not us ; hereby know we the spirit of truth and the spirit of errour . whence it is apparent , 1. that they only , not every man , have no need that any teach them , who have received the anointing . 2. that it is not meant , that they have no need of any mans teaching any thing at all ; but that they have no need of the seducers doctrine , pretended to be more exact and sublime . 3. that the teaching of the anointing was not by peculiar immediate revelation , but by bearing witness to what the apostles taught . 4. that they only that receive the doctrine of the apostles , are taught by the anointing . 5. that when it is said , the same anointing taught them of all things ; it is not meant of all things simply , for then they should have been omniscient , they should have known the day and hour in which the son of man cometh ; whereas christ saith , the father only knowes it , mar. 13. 32. but of all those things concerning the father and the son , of whom the hereticks pretended a deeper knowledge then the apostles had . now these things being premised , this text is against the quakers , not for them ; for it asserts not a light in every man , but only in those in whom the anointing was ; nor a teaching of that anointing by peculiar immediate revelation , but by the apostles preaching , which is the same with the doctrine of the scriptures ; and so proves the quakers not of god , who hear not the apostles , are not guided by the scriptures , but by a peculiar light within them , falsely ascribed to the anointing of the spirit of god , and teach other doctrine then what is received from the apostles ; and so is a warning to us that we should not hear them ; and justifies the preachers who preach the doctrine which the apostles delivered ; and shews those only to have the anointing and to be rightly taught by it , who receive their doctrine , which is in the scriptures . sect. 3. the opinions of gods obligation to the user of natural abilities well and of universal calling , are errours pernicious . it remains that i should say something of the other opinions mentioned , serm. 5. concerning the certainty of gods communicating that which shall be of saving import to every man , that useth his natural abilities faithfully and carefully , and universal calling by that which is termed objective grace . for though my purpose was only to examine the quakers opinion about a light in every man , yet sith these two opinions do come very near the quakers opinion , and did either beget it at first , or do much serve to confirme it , and are the high way to the opinion of the gentiles salvation , who lived vertuously , though the gospel were not taught them by any preachers sent to them ; and of those who hold that every man may be saved in his own religion , if he live honestly ; which tends to make christs coming in the flesh unnecessary ; christian religion and the preaching of the gospel more then is simply necessary to salvaiion ; which quencheth zeal in propagating the gospel , professing of christ , resormation of religion , and suffering for the christian doctrine ; and fills the land with luke warm neutralists , meer moralists , and atheists : i shall briefly examine them . the opinion of gods engagement to him that useth faithfully and carefully natural abilities doth suppose 1. that there may be , if there never were , a faithfull and carefull use of natural abilities by every person of mankinde under heaven : this use is to be conceived to be for the finding out of the knowledge of the true god , his will and counsel , and the observing them . now this cannot be conceived to be in any , who hath not a heart to be subject to god , if he might know his will , and to worship him , if he could understand how he should do it , and doth carefully study to finde out these , and enquires diligently after them . but the scripture tells us , vers. 1. that the minding of the flesh is enmity against god , for it is not subject to the law of god , neither indeed can be ; so then they that are in the flesh cannot please god , rom. 8. 7 , 8. now all they are supposed to be in the flesh who are not in the spirit , vers. 9. those two members comprehending all men : now no man is in the spirit who is not in christ , vers. 9 , 10. and he that hath only natural abilities is not in christ ; till a man believes in him he is not in christ : therefore no man that hath only natural abilities , hath a heart to be subject to god , if he might know his will ; nor to worship him , if he could understand how to do it ; nor will carefully study to finde out these , and enquire diligently after them ; and therefore the supposition of a faithfull and carefull use of natural abilities by every or any person of mankinde to come to god , is a supposition of an impossibility , as the state of mankinde now is . to this argument may be added that our lord christ tells us , mat. 7. 16 , 17 , 18. do men gather grapes of thorns , or figs of thistles ? even so every good tree bringeth forth good fruit , but a corrupt tree bringeth forth evil fruit . a good tree cannot bring forth evil fruit , neither can a corrupt tree bring forth good fruit : which speech though it be understood of the most diminute impossibility , that is a moral impossibility only ; yet in that sense it will evince , that none of those men who have only natural abilities ( by which they can never be made any other then corrupt trees ) have or can have an inclination to use faithfully or carefully their natural abilities for god , but only for themselves ; so that if they do at any time enquire after god , it is by reason of some kinde of preventing work of god , not by any application of themselves faithfully and carefully to seek after god. i omit the arguments which i have used serm. 4 th and 6 th before , to prove destitution of spiritual light , and imperfection of natural light to guide us to god , which prove that it is vainly supposed that any man , much less every man , either will or can in his meer natural estate , use his natural abilities faithfully and carefully to seek after god. 2. it is supposed , that he that doth thus use his natural abilities , shall receive from god yet further that which shall be of saving import and consequence . for quicker dispatch , i omit the search both into what a man must do , that he may be said to have thus used his natural abilities ; and what that is of saving import and consequence which he shall receive , and say that if it were supposed a man did use his natural abilities thus , yet there is no assurance that he shall receive from god that which is of saving consequence , which i prove thus : 1. if those jewes and gentiles who have used as well as they could their natural abilities , have not received from god that which is of saving import and consequence , then there is no assurance given of every mans receiving from god that which is of saving import and consequence , who shall faithfully and carefully use his natural abilities of reason and conscience . but the antecedent is true : therefore also the consequent . the consequence is of it self manifest , and the antecedent is proved by instances . the young man mentioned , mar. 10. 20. that observed all the commandments from his youth , insomuch that it is said christ loved him . vers. 21. and that he was not far from the kingdome of god. and israel that followed after the law of righteousness , but attained it not , rom. 9. 30. used as well as they could their natural abilities , and yet received not that which was of saving import and consequence from god. and the greeks which sought after wisdome , yet by wisdome knew not god , 1 cor. 1. 21 , 22. therefore there is not assured that , which is of saving import to the well using natural abilities . 2. if god use a clean contrary way to lay his right hand on the head of ephraim , and his left on manasseh ; i mean to bless with saving grace the worst of the gentiles , and to reject jews most zealous of the law , then he gives not assurance of their receiving that which is of saving import and consequence , who faithfully and carefully use their natural abilities . but the antecedent is true , as eph 2. 1 , 2 , 5. col 2. 13. rom. 9. 30 , 31. rom. 10. 2. tit. 3. 3 , 4. appears : therefore also the consequent . 3. if the scripture do exclude works of righteousness , which men do from being the reason of giving saving grace , and ascribe it entirely to gods will as the adequate reason , then he doth not assure that which is of saving import and consequence to them , that use natural abilities faithfully and carefully . but the former is true , tit. 3. 4 , 5. 2 tim. 1. 9. rom. 9. 16. mat. 11. 25 , 26 therefore also is the later true . 4. if god were engaged to give to him that well useth natural abilities , that which is of saving consequence , then he is so engaged by the worth of the work , or by some promise he hath made thereto . but neither of these is true ; not the former , because no works done by a man in the flesh please god , rom. 8. 8. without faith it is not possible to please god , heb. 11. 6. not the later ; if there be any such promise let it be shewed . i know it is usually urged that christ faith , mat. 25. 29. to every one that hath shall be given , and he shall have abundance ; which is used by many , to prove that god hath promised to give supernatural grace to him that well useth natural light . i will not enter into an accurate discussion of the meaning of this text , nor ser down the various limitations with which it must be circumscribed , that it may be found true . dr robert abbot in a particular lecture , dr william twisse , vindic. grat . l. 3. errat . 2. digr . 1. sect. 6. have done much to clear it . it is enough for the present purpose , 1. that the talents cannot be meant of natural abilities . 1. because both the parables mat. 25 1. 4. do express the occurrences pertaining to the kingdome of heaven : therefore the use of the talents is the use of something pertaining to it , not of what is common to all humane kinde . 2. the talents are said to be given to servants , vers. 14. luk. 19. 13. therefore the talents are not natural abilities which every man hath . 2. the speech must be meant of the gospel , the hearing , understanding , and receiving of it . 1. because the parable expresseth the occurrences belonging to the kingdome of heaven . 2. because mat. 13. 11 , 12. it is made the reason why it was given to the disciples of christ to know the mysteries of the kingdome , but to others it was not given . 3. because luk. 8. 18. it is made the reason why they should take heed how they hear ; which had not been pertinent , if the promise of giving more were not to them that rightly hear and receive the word . 4. it is more fully cleared by mar. 4. 23 , 24 , 25. where christ having said , if any man have ears to hear let him hear , it is added , and he said unto them , take heed what you hear ; with what measure you mete , it shall be measured to you ; and unto you that hear shall more be given . for he that hath to him shall be given , and he that hath not from him shall be taken away , even that which he hath . luk. 8. 18. it is even that which he seemeth to have . 3. the having doth hence also appear to be meant of hearing with a hearing ear , and of obeying the gospel ; it cannot be meant of bare possession , but of right using , because he that had but one talent had possession ; yet is said not to have , because he did not well imploy it . the sense then is , to him that hears the gospel with an hearing ear and an obedient heart , more knowledge , comfort , spiritual abilities , and happiness shall be given ; but an unfruitfull disobedient hearer shall lose all the comfort and happiness he seemed to have . all spiritual saving light is from christ. serm. viii . joh. 1. 9. that was the true light , which lighteth every man that cometh into the world . sect. 1. all spiritual saving light of knowledge , peace , joy , hope , life , and glory , is from christ. it remains that i consider the senses in which christ as the great officer of his father , or mediatour between god and man , enlightens with spiritual light every man that cometh into the world . i said that the text may be understood of this light two wayes , 1. that all who are enlightened with spiritual light to salvation , have it from christ. 2. that he doth enlighten all sorts and nations of men with spiritual light . i shall consider both . 1. that all who are enlightened with spiritual light to salvation , have it from christ , is the same with that which christ saith , joh. 14. 6. i am the way , the truth , and the life , no man cometh unto the father but by me . and it is proved in the several sorts of spiritual and saving light , that all who have them , have them from christ. 1. there is the light of the knowledge of the glory of god , as the expression is , 2 cor. 4. 6. and that is in the face of jesus christ. no man hath seen god at any time , the only begotten son which is in the bosome of the father , he hath declared him , joh. 6. 46. not that any man hath seen the father , save he which is of god , he hath seen the father . joh. 14. 7. if ye had known me , ye should have known the father also , vers. 9. he that hath seen me , hath seen the father . believest thou not that i am in the father , and the father in me ? the words that i speak unto you i speak not of my self , but the father that dwelleth in me , he doth the works . mat. 11. 27. all things are delivered unto me of my father , and no man knoweth the son but the father , neither knoweth any man the father save the son , and he to whom the son will reveal him . from whence it is apparent , that the light of the knowledge of god and his grace which bringeth salvation , is all from christ. it was the spirit of christ which was in the prophets , which testified beforehand the sufferings of christ , and the glory that should follow , 1 pet. 1. 11. 2. there is the light of peace with god , which is derived from christ and no other . 2 cor. 5. 18. and all things are of god , who hath reconciled us to himself by jesus christ. vers. 19. god was in christ reconciling the world unto himself , not imputing their trespasses unto them . vers. 21. for he hath made him to be sin for us , who knew no sin , that we might be made the righteousness of god in him . heb. 2. 17. wherefore in all things it behoved him to be made like unto his brethren , that he might be a mercifull and faithfull high priest in things pertaining to god , to make reconciliation for the sins of the people . isa. 53. 5. but he was wounded for our transgressions , he was bruised for our iniquities the chastisement of our peace was upon him , and with his stripes we are healed , 1 pet. 2. 24. who his own self bare our sins in his own body on the tree , that we being dead unto sins should live unto righteousness , by whose stripes ye were healed , col. 1. 19 , 20. for it pleased the father that in him should all fullness dwell , and ( having made peace through the blood of his cross ) by him to reconcile all things to himself , by him i say whether they be things in earth or things in heaven . all then that have the light of righteousness and peace with god , have it from jesus christ , who is therefore termed by the prophet isai. 9. 6. the prince of peace , and was represented by melchizedeck king of salem , that is , heb. 7. 2. first being by interpretation king of righteousness , and after that also king of salem , which is king of peace , isai. 9. 7. of the increase of his governement and peace there shall be no end . 3. there is the light of spirituall joy , comfort , hope , courage , boldness , and confidence before god , which is derived from jesus christ and no other . we are the circumcision salth the apostle , phil. 3. 3. who worship god in the spirit , and rejoyce in christ jesus , and have no confidence in the flesh , rom. 5. 10 , 11. for if when we were enemies we were reconciled to god by the death of his son : much more being reconciled we shall be saved by his life . and not only so , but we also joy in god through our lord jesus christ , by whom we have now received the atonement , col. 1. 27. which is christ in you the hope of glory , phil. 2. 1. if there be any consolation in christ , 2 cor. 1. 5. for as the sufferings of christ abound in us , so our consolation also aboundeth by christ , eph. 3. 12. in whom we have boldness and access with confidence by the faith of him , eph. 2. 11 , 12. wherefore remember , that ye being in time passed gentiles in the flesh , that at that time ye were without christ being aliens from the commonwealth of israel , and strangers from the covenants of promise , having no hope , and without god in the world . when they were without christ they had no hope , 1 thes. 4. 13. whereby it is evinced that all spirituall joy in god , all the comfort against death and wrath to come , all the courage and boldness and confidence before god , all the hope of the glory of god in which they rejoyce , rom. 5. 2. all the spirituall strength they have to endure and do is from christ , phil. 4. 13. it is the peace of god which passeth all understanding , which keeps mens hearts and minds through christ jesus , v. 7. the light of life , as it is termed , john 8. 12. the inheritance of the saints in light , col. 1. 12. is from christ and him only . 1 john 5. 11. and this is the record , that god hath given to us eternall life , and this life is in his son , he that hath the son hath life , and he that hath not the son hath not life . john 3. 36. he that believeth on the son hath everlasting life , and he that believeth not the son shall not see life : but the wrath of god abideth on him . rom. 6. 23. for the wages of sin is death , but the gift of god is eternall life through jesus christ our lord. rom. 5. 17 , 18 , 21 for if by one mans offence death reigned by one , much more they which receive abundance of grace , and of the gift of righteousness , shall reign in life by one jesus christ. therefore as by the offence of one judgement came upon all men to condemnation : even so by the righteousness of one the free gift came upon all men unto justification of life , that as sin hath reigned unto death , even so might grace reign through righteousness unto eternall life , by jesus christ our lord. 1 cor. 15. 22. for as in adam all dye , even so in christ shall all be made alive . acts 4. 12. neither is there salvation in any other : for there is none other name under heaven given among men , whereby we must be saved . 1 cor 1. 30 , 31. but of him are ye in cerist jesus , who of god is made unto us wisedome and righteousness and sanctification and redemption , that according as it is written , he that glorifieth let him glory in the lord. out of all which we may infer , that all the light of spirituall knowledg , whereby we know the way to god , and understand his will and counsell is from christs irradiation , in whom are hid all the treasures of knowledge and wisdome , col. 2. 3. that all our light of peace and amity and favour with god is communicated to us by the appearing of jesus christ in mans horizon , without which there would have been an eclipse of the light of gods countenance for ever , that all our joy in the holy ghost , our everlasting consolation , boldness , courage , and confidence in god is through christ who strengthens us , without which we had been sick unto death for ever ; that our eternall life , glory , salvation , is from christ his resurrection and appearing , without which an everlasting night of torment and horrour had scized on us , we had been in utter darkness , where is nothing but weeping and wailing and gnashing of teeth . sect. 2. christ inlightens gentils as well as jewes with spirituall light . the other sense of the text is , that the light of christ is not confined to the jewes , but extended to the gentiles , that he doth with spirituall light inlighten all sorts and nations of men , according to the prediction of simeon , luke 2. 32. mine eyes have seen thy salvation , which thou hast prepared before the face of all people , a light to lighten the gentiles , and the glory of thy people israel . a thing which was much gainsaid by the jewes , who could not brooke it , that the kingdome of god should be taken from them , and given to a nation bringing forth the fruites thereof , as christ speakes , mat. 21. 43. for which the chief priests and pharisees sought to lay hands on him , v. 46. and when paul had made a narration of his converson , and how christ appeared to him and said to him , depart : for i will send thee far hence unto the gentiles , the jewes gave him audience unto this word , and then lift up their voices , and said , away with such a fellow from the earth , for it is not fit that he should live , acts 22. 21 , 22. so odious and abominable was the mention of the calling of the gentiles to be the people of god. and yet ( so great was the blindness of the jewes in reading the prophets ) the thing was frequently and plainly foretold by the prophets , isa. 42. 1 , 4. behold my servant whom i uphold , mine elect in whom my soul delighteth : i have put my spirit upon him , he shall bring forth judgment unto victory . he shall not fail nor be discouraged , till he have set judgment in the earth , and the yles shall wait for his law , mat. 12. 18 , 19 , 20 , 21. i will put my spirit upon him , and he shall shew judgment to the gentiles , and in his name shall the gentiles trust , isai. 42. 6. i the lord have called thee in righteousness , and will hold thine hand and will keep thee , and give thee for a covenant of the people for a light of the gentiles to open the blind eyes , to bring out the prisoners from the prison , and them that sit in darkness out of the prison-house , isa. 49. 9. and he said , it is a light thing that thou shouldst be my servant to raise up the tribes of jacob , and to restore the preserved of israel : i will also give thee for a light to the gentiles , that thou maist be my salvation unto the ends of the earth , from which place simeon seemes to have taken his expression , luke 2. 31 , 32. and is alleadged by paul acts 13. 47. to that end , isa. 55. 5. behold thou shalt call a nation that thou knowest not , and nations that knew not thee shall run unto thee , because of the lord thy god , and for the holy one of israel , for he hath glorified thee , isa. 60. 1 , 3. arise , be enlightned , for the light is come . and the glory of the lord is risen upon thee , and the gentiles shall come to thy light , and kings to the brightness of thy rising . accordingly our lord christ doth often declare himself to be the light of the world not confining his appearing to the jewes only , but as the sun of righteousuess he was to inlighten all nations , john 8. 12. then spake jesus again unto them saying , i am the light of the world ; he that followeth me , shall not walk in darkness , but shall have the light of life . john 9. 5. as long as i am in the world i am in the light of the world , john 12. 46. i am come a light into the world , that whosoever believeth on me should not walk in darkness . whereby the term [ world ] is meant specially the gentiles , as the apostle useth it , rom. 11. 12. according to that speech of christ john 12. 31 , 32. now is the judgement of this world , now shall the prince of this world be cast out , and i , if i be lifted up from the earth , will draw all men unto me . which thing our lord christ insinuated in the parables of the invitation of all sorts in the high wayes to the marriage of the kings son , mat. 22. 9 , 10. and to the great supper , luke 14. 22. and the prodigall son , luke 15. 32. and more plainly foretold john 10. 16. and other sheep i have which are not of this fold : them also i must bring , and they shall my voice , and there shall be one flock and one shepheard . for though our lord christ mat. 15. 24. saith , i am not sent but unto the lost sheep of the house of israel , and commanded his twelve apostles mat. 10. 5 ; 6. go not into the way of the gentiles , and into any city of the samaritans enter ye not , but go rather to the lost sheep of the house of israel , yet did he begin to preach to galilee of the gentiles , so that the people which sate in darkness saw great light : and to them which sate in the region and shadow ●f death light was sprung up mat. 4. 5 , 16. and when the woman of canaan pleaded for her self and her daughter , that though she were a dog , yet the dogs eat of the crumbs that fall from their masters table , mat. 15. 27. jesus answered and said unto her , o woman great is thy faith : be it unto thee even as thou wilt , and our lord christ did preach himself to be christ to a woman of a city of samaria , called sychar , who was thereby brought to believe on him with many of that city , john 4. 41. and after his resurrection he gave express commission to his apostles to make disciples of all nations , mat. 28. 19. to go into all the world , and to preach the gospell to every creature , mark 16. 15. appointing all sorts of disciples to be baptized in all nations , according to which injunction , they went forth and preached every where , the lord working with them , and confirming the word with signes following , v. 20. and when poter stuck at it to go to the gentiles when cornelius sent to him , god resolves him by a vision and a charge of the spirit with the descent of the spirit upon them , that he bad also to the gentiles granted repentance unto life , acts 11. 18. which thing he alleadged in the councell at jerusalem , acts 15. 7. when he said , men and brethren , ye know that a good while ago god made choice among us , that the gentiles by my mouth should hear the word of the gospel and believe , and god which knoweth the hearts bare them witness , giving them the holy ghost as he did unto us , and put no difference between us and them , purifying their hearts by faith . to whom james assented adding v. 14 , 15 , 16 , 17. simeon hath declared how god at the first did visit the gentiles to take out of them a people for his name , and to this agree the words of the prophets as it is written , amos 9. 11. after this i will returne : and will build again the tabernacle of david , which is fallen down ; and i will build again the ruines thereof , and will set it up , that the residue of men might seek after the lord , and all the gentiles upon whom my name is called , saith the lord , who doth all these things . which thing was also made known to ananias concerning paul , when he was told , that he was a chosen vessel unto him to bear his name before the gentiles , and kings , and the children of israel , acts 9. 15. and to paul himself , acts 26. 17 , 18. i have appeared to thee , and now send thee to the gentiles to open their eyes , and to turn them from darkness to light , and from the power of satan huto god. whence he took it that the gospel of the uncircumcission was committed to him , gal. 3. 7. that he was a teacher of the gentiles in faith and verity , 1 tim. 2. 7. which thing he counted his speciall priviledge , eph. 3. 8 , 9. unto me who am less then the least of all saints is this grace given that i should preach among the gentiles the unsearchable riches of christ , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the phrase in the text ) to enlighten all men , or make all men see what is the fellowship of the mystery , which from the beginning of the world hath been hid in god , who created all things by jesus christ. hence in the setting down the great mystery of godliness 1 tim. 3. 16. this is one chief point , that god was manifested in the flesh preached to the gentiles , and believed on in the world . for which reason it is said tit. 2. 11. that the saving grace of god hath appeared or shined to all men , and so christ inlightens every man that cometh into the world with spirituall saving light . sect. 3. there is not sufficient direction in the acts of gods common providence to lead men to the knowledg of gods grace in christ. how all spirituall light is derived from christ , and how he inlightens all sorts of men with it , hath been shewed before in some measure . yet it is to be observed , that he inlightneth jews and gentiles differently : the jews by his own personall preaching and example , the gentiles by his apostles and the gift of his spirit instead of his personall preaching . there is another way which as i said before , hath been conceived by some , that god vouchsafed to the gentiles before christs comming in the flesh ; and in like manner he doth now to those who never heard the gospell , in an universall calling to the knowledge of his grace in christ by his beneficence and patience towards all men , and by the ordering of the heavens and other creatures in the world , which are objects fit to induce men to enquire after a mediator and the gospel , and that thereby men men might find out that which might lead them to faith , and this hath been styled universall objective grace . against this opinion besides what is before said may be objected . 1. that it is said acts 11. 18. when they heard these things they held their peace and glorified god , saying , then hath god also to the gentiles granted repentance unto life , which shews that they gathered that god had granted repentance unto life to the gentiles , in that the gospel was sent to him , and not by any thing that before was vouchsafed to them ; therefore they judged not that repentance was granted to life by an universall calling , in the view of gods providence before . if any say cornelius was a praying believer before , it is granted . but 1. he was but a single person , 2. he was a proselyte of the gate , and came to the knowledg of god , not meerly by use of naturall abilities , but by the law and the prophets , which acquainted him with the promise of christ. if it be said that rom. 2. 4. it is said , or despisest thou the riches of his goodness and forbearance and long suffering , not knowing that the goodness of god leadeth thee to repentance , it is granted ; but it doth not follow therefore that the bare observation of gods goodness , patience and forbearance was a sufficient direction to lead them unto repentance unto life , which could not be without the intervention of that mediator and sacrifice , who could not be discerned by that direction alone . 2. if there had been such a direction to come to god , the mystery of the gospel and the grace of god could not be said to be kept secret since the world began , and made manifest to all nations , then by the scriptures of the prophets , rom. 16. 25 , 26. it had not been the hidden wisdome of god in a mystery as it is termed , 1 cor. 2. 7. which was from the beginning of the world hid in god , eph. 3. 9. from ages and generations , col. 1. 26. but had been revealed before by his patience , goodness , and forbearance , and the frame and ordering of the creatures contrary to those texts . if it be said , that the apostle saith rom. 10. 18. but i say have they not heard ? yes verily , their sound went into all the earth , and their words unto the end of the word . it is answered , that though the words as they are psal. 19. 4. are meant of the motion and illumination of the heavens , yet the apostle by way of allusion makes use of them only to shew that since the apostles preached the gospell , the word of god was made known to all nations for the obedience of faith , as it is , rom. 16. 26. and this to be his meaning appears from v 14 , 15 , 16 , 17. whence the hearing mentioned v. 18. appears to be of the word of faith by preachers sent , who bring the glad tidings of good things , preach the gospel of peace , and their feet are therefore beautifull . if it be said that col. 1. 23. the gospel is said to be preached in every creature under heaven , i grant that the particle in the greek is & , which commonly is translated in , but there it is to be translated to , being redundant , as not only by the use of the phrase mark 16. 15. to which it is likely the apostle had reference , but also by the words may appear , sith the gospell preached is said to be heard by them , of which paul was a minister ; and were it to have the sense , which those which read [ in ] would have , it should not be restrained to every creature under heaven , sith in the heavens according to their sense the gospell is as much , if not more , preached , as in every creature under heaven . 3. if there had been a sufficient direction in the ordering of the creatures , and acts of divine providence to bring us to god , then the counsell of god might have been found out by man if he had used his naturall abilities faithfully and carefully . but the apostle doth expresly deny this , 1 cor. 2. 9 , 10 , 11 , 12. saying not only that they have not entered into the heart of man , but also that they are the deep things of god revealed by his spirit , not to be known but by it , as no man knowes the things of man but the spirit of man , that they are freely given of god , and we receive his spirit to make them known to us . 4. if there had been a sufficient direction in the acts of divine common providence towards all men to lead us to the enquiery and knowledg of gods grace in christ then there had been an universall calling thereby . but the apostle denies mens calling to the communion of gods grace to be universall , 1 cor. 1. 9 , 24 , 26. therefore there is not an universall objective grace or sufficient direction in acts of common divine providence to lead us to gods grace . if it be objected that it is said , that the gentiles held the truth in unrighteousness , because that which ought to be known of god was manifest in them , or to them , for god hath shewd it unto them . i answer it is true , and the next v. 20. shews that if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be to be read , not , what may be known , but what ought to be known of god , as that author would have it , yet v. 19. it is not said , all that ought to be known of god was revealed to them , not the counsell of gods grace in reconciling them to himself , but only his eternall power and godhead , which are understood by the things that are made , v. 20. and the evill of some sins and necessity of some duties , rom. 2. 14. and that the effect of these is not conversion to god but inexcusableness , rom. 1. 20. and 2. 15. 5. if the scripture term those times wherein the gospell was not preached to the gentiles , nor the written law or prophets sent to them the times of ignorance which god winked at or overlooked , and by the apostles then commanded every man every where to repent , suffering all nations in times past to walk in their own wayes then he did not by his acts of common providence sufficiently direct men to attain to his grace . but the antecedent is true , acts 14. 16. and 17. 30. therefore also the consequent . if it be said that acts 14. 17. it is said , nevertheless he left not himself without witness , in that he did good and gave us rain from heaven , and fruitfull seasons filling our hearts with foode and gladness , and acts 17. 25. that he giveth to all life and breath and all things , that he made all nations of one bloud , for to dwell on all the face of the earth , and hath deterwined the times before appointed , and the bounds of their habitation , that they should seek the lord , if happily they might seek after him , though he be not farre from every one of us , v. 26. 27. it is granted : but it is denied that the thing witnessed thereby , was that gracious and good affection which he beares unto the world through jesus christ , his inclination unto peace with men upon their repentance , as the said pagans debt p. 12. for those acts of providence do not so much as shew , that by one meanes or other god is taken off from the rigor of his justice and severity of his wrath against sinners , but only that he deferres it ; nor is it true that what is related acts 14. 17. is all the evangelicall doctrine preached at lystra by paul , for it is said before v. 7. that they were at lystra , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preacbing the gospel . nor is it consequent , that because the apostle faith , heb. 11. 6. he that cometh unto god must believe that he is , and that he is a rewarder of them that diligently him , that therefore this is all the faith or beliefe that the apostles makes simply and absolutely necessary to bring a man unto god , i. e. into grace or favour with him ; nor is it true . for then many of the gentiles had been brought into gods favour without faith in christ contrary to eph. 2. 12. john 14. 6. acts 4. 12. 1 john 5. 11 , 12. 6. if the grace of god given us in christ before the times of ages were manifested by the appearing of christ who abolished death , and brought life and immortality or incorruption to light by the gospel , then it is supposed this grace was not to be seen before . but the former is true 2 tim. 1. 9 , 10. therefore also the latter . 7. if it were so that the acts of gods beneficence acts 14. 17. testified his gracious affection unto the world through jesus christ , then we might believe by reasoning without preaching , but that is contrary to rom. 10. 14 , 15 , 17. ergo 8. if there were no more faith absolutely necessary to bring a man to god then the belief of gods being and reward of diligent seeking then a faith short of belief in christ , would purifie the heart and save , yea workes would save ; for such a faith would be accepted only by reason of the workes it produceth . but this takes away the main end of the gospel . which tels us that we are saved by faith not by workes , that all might be of grace , and boasting might be excluded and christ might be all in all , eph. 2. 7 , 8 , 9. eph. 1. 3. 1 cor. 1. 29 , 30 , 31. 2 tim. 1. 9 , 10. tit. 3. 4 , 5. therefore that opinion is to be rejected as making christianity unnecessary , and morall philosophy sufficient to salvation . sect. 4. application to move us gentiles to rejoyce in this light , and not to rest on humane reason . as for us christian gentiles it concerns us 1. to magnifie the rich grace of god in causing the lord christ to come as a light to the gentiles . oh let all that love the salvation of god admire , exult , glorifie god for his mercy as it is written , for this cause will i confess to thee among the gentiles , and sing unto thy name . and again he saith , rejoyce ye gentiles with his people ; and again , praise the lord all ye gentiles , and laud him all ye people ; and again esaias saith , there shall be a root of jesse , and he that shall rise to reign over the gentiles , in him shall the gentiles trust , rom. 15. 9 , 10 , 11 , 12. there are a company of bastard christians , or rather hypocriticall atheists risen up . who talk ( i know not whether they believe themselves ) as if every man might be saved in his own religion , or in his own opinion though there be no religion in him , if he live honestly , he of a fair civll debonaier behaviour , though these secretly follow their own lusts , and when it is for their advantage slight rules of justice , and temperance . these count the knowledge of christ , preaching of the gospel , zeal for the purity of gods worship and service and doctrine of christ superfluous , and therefore are so far from magnifying the love of god in sending christ to be a light to the gentiles , that they rather profanely deride the esteem of it , and hate those preachers and zealous christians , who earnestly urge men to follow the light of christ , as an eyesore to them , disquieting and vexing them , who mind only their own pleasure and profit , and would not be disturbed by any discourse of god , or christ , heaven or hell , or judgment to come ; were such persons sensible of the state of the world afore christs comming in the flesh , the barbarous rudeness , the abominable idolatry , the horrible cruelty , the beastly uncleanness , the notorious perfidiousness that the best of those nations were inured to , they would prize more the light of christ , and preaching of the gospell . however it be with such as are either naturally or voluntarily blind , or judicially blinded , so as the light of the glorious gospell of jesus christ doth not shine unto them , yet you who have been once enlightned , and have tasted of the good gift of god , and of the powers of the world to come , methinks should take heed how you let the relish of gods goodness , and memory of his loving kindness in giving christ to be your light , be lost . we may justly , and should if we were sensible of our benefit have a new song in our mouths , even a song of thanksgiving to our god , and joyn in comfort with the prophet our praecentor isa. 54. 1. sing o barren thou that didst not bear , break forth into singing , and cry aloud thou that didst not travel with child : for more are the children of the desolate gentiles then the children of the married wife the people of the jewes . 2. it concerns us to take heed how we doate on our own reason , or the most exact writers of morality , or the most perfect patterns of civility and ingenuity , and neglect the light which christ hath brought into the world . there is a good use to be made of the writings of the gentile philosophers , orators , poets , historians : i am not so severe , as some ancient councils were , utterly to forbid the reading of their books : no not to the younger students if they read them with a christian eye , and a sound judgment , which is to be an index expurgatorius of many passages in them : yet if men rest there and be inamoured on them and prefer them , as politian did , before the gospell , they may justly expect to be lashed by god , as one of the fathers is said to be for his inordinate affection and immoderate delight in ciceroes works . i would not altogether forbid society with ingenious , civill , and morall men : there may be much good behaviour learned from them . but if we converse with them , and not with the children of the light , if we conforme our selves to this world , and be not transformed in the renewing of our minds , that we may know what that good acceptable and perfect will of god is in christ , if we behold not with open face as in a glass the glory of the lord , nor are changed into the same image from glory to glory even as by the spirit of the lord , 2 cor. 3. 18. we may be amiable to men , but not lovely in gods eyes , we may win mens applause , but shall loose gods favour . let us be wise therefore so to use candles that we do not burn day-light , i mean that we so make use of all the reason , and humane wisedome and virtue we have our selves , or discern in others writings or examples , that yet we chiefly eye and follow the grand light the sun of righteousness the lord jesus learning him , by studying the great counsell of god which he revealed and denying our selves take up our cross and follow him as his disciples . christ is to be chosen and followed as our light. serm. ix . containing an exhortation to use christ as our light. joh. 1. 9. that was the true light which lighteth every man that cometh into the world . the principal use of all i have said is , that you may be induced to embrace and follow the lord christ as the great light of the world . besides the evidence out of holy scripture , to prove him to have been sent from god a light into the world , the accomplishment of what he foretold , the success of his errand which he declared with the great wisdome and holiness in all his sayings and doings , do amply confirm it . it is true , among the gentile philosophers there was light , but it was dimme ; there was light in the law , but it was imperfect ; no light which is truly such is to be rejected , yet in comparison of the light of christ , it was but darkness . philosophers light guided men well in some things , in most did lead men into crooked and dangerous wayes ; in the true worship of god they were wholly dark . the teachers of the law did teach many things aright about gods being , works , worship ; but in the great business of reconciling man to god , erecting the kingdome of heaven , and the coming of the messiah to judgement , were as blinde as moles . no man hath ascended up to heaven , but he that came down from heaven , even the son of man being in heaven , joh. 3. 13. no man hath seen god at any time , the only begotten son which is in the bosome of the father he hath declared him , joh. 1. 18. compare gospel precepts and promises with the most accurate sayings of any other writers not divinely inspired , and you will finde the former exceed the later in wisdome and truth , as much as gold doth lead ; or bread , acornes . indeed the things are such as none but a holy person would declare , they are so opposite to sin and ungodliness , specially when they did inevitably exasperate mens rage , and procure persecution unto death . they are such as none could declare but he that came from god ; they are so agreeable to what the prophets and holy men of old delivered ; so much advancing gods glory ; overthrowing satans kingdome ; and leading men to god : the predictions of things to come concerning ; himself , his apostles , the preaching of the gospel throughout the world , the persecutions of his disciples , the propagating of his church , the destruction of jerusalem , the giving of the holy ghost , his death , resurrection , ascension , the dispossessing satan of his empire in the world , the conversion of the gentiles ; which are all accomplished , besides many other things not yet finished , but yet in fieri , in doing ( of which the things already done , besides the signes of the nearness of their accomplishment , do give firm assurance ) do make infallible proof of christs being that true light which enlightens the world . nicodemus , though one of that sect which most envied his repute , yet was forced to tell him , rabbi , we know thou art a teacher come from god , for no man can do these miracles that thou dost , except god be with him , ioh. 3. 2. the devil hath attempted to raise some up , who might as christs apes make shew of doing such things as christ and his apostles did ; but their imposture hath quickly appeared . neither julian , nor the iewes of the first ages , nor other adversaries of christ , though great impugners of christianity , could ever evince any falshood in the evangelists relations of christ and his acts . the witnesses of them though persons of understandidg and intergrity , laid down their lives in testimony of them , notwithstanding the sorest tortures used to force them to a denial , in spight of all the practices of the devil ; yet the preaching of christ crucified , prevailed to pull down the idols of the nations , and to bring in a sort the known world to the obedience of the faith . though the lewes contradicted and blasphemed , the roman emperours raged , lucian jeered , libanius wrangled , julian calumniated , papists corrupt , gnosticks , hereticks , fanaticks , quakers , adulterate and cloud the truth of christ , they do but piss against the sun ; the light of christs doctrine , the truth of the gospel , doth and will shine forth : nor can all the cavils of modern atheists , or the dust raised by new phantastiques , take away the brightness of christs light , or hinder its enlightening from others then themselves . and shall we after all the arguments given of christs being the true light , follow after ignes fatuos , under pretence of new light ? what real comfort , or spiritual help to holiness , or heavenly directions , do they give to lead men to god , better then christ hath done ? may you not discern a vain-glorious spirit , a self-seeking , proud , carnal spirit in them ? what do their censures of others shew , but a minde to extoll themselves ? their reviling , but their disturbed passions , and impatience of gainfaying ? their affected speech , looks , carriage , but a desire to hide their falshood , and to insinuate into the affections of those unwary souls , whom they would ensnare ? what do all the devices of jesuits , popes , and their agents tend to , but either by force or subtility to set up the monstrous power of the man of sin , and their own domineeting over mens consciences under him ? what is there in their conclave but policy ? in their council of treat but deceit ? in their iesuits and casuists but juggling ? have not the jansenists proved them so versatile in their determinations , as to make their resolutions such as might fit all humours ? what is there but fraud in their doctrine and practice , about keeping faith with hereticks , deposing , destroying princes excommunicate by the pope , equivocating answers upon oath with mental reservations ? and shall we go after such masters , and leave christ ? remember we that one is our master , even christ , mat. 23. 10. and when any shall sollicite us , either not to adhere to christ as our teacher , be it under pretence of being christs infallible vicar ; or not to read or hear his gospel preached , be it under pretence of a sufficient light within them , or a new revelation ; reject them . forget not that christ hath warned you , that if any shall say unto you , lo here is christ or there , believe it not , mat. 24. 23. say as paul , gal. 1. 9. if any man or angel preach any other gospel then is taught , by christ , let him be accursed . we will not venture our lives upon mountebanks , and will we venture our souls upon deceivers ? shall we follow our own conceits which so often prove foolish , and neglect christs doctrine which alwayes proves wise and safe ? no , no , let us answer as peter did for the rest of the apostles , lord to whom shall we go , thou hast the words of eternal life , and we believe and are sure that thou art that christ the son of the living god , ioh. 6. 68 , 69. oh that i could finde your mindes so established in the truth , so armed against all the wily methods of the devil , so instructed in the truth , that you may not be as children tossed to and fro , and carried about with every winde of doctrine , by the sleight of men and cunning craftiness ; whereby they lie in wait to deceive ; but speaking or seeking the truth in love , may grow up into him in all things , which is the head even christ , eph. 4. 14 , 15. alas ! what can we expect , but if we follow blinde leaders ( as all are that teach the things of god , otherwise then christ and his apostles did ) we should fall with them into the ditch , into everlasting perdition ? on the other side , there is so much plain and clear light in christ his doctrine , as will guide our feet into the way of peace . away then with all such obtruded or insinuating teachers , us endeavour to hide from us the light of christ shining in his doctrine , recorded in scripture . let the word of christ dwell richly in us in all wisdome , col. 3. 16. let 's say as that blessed martyr did , none but christ , none but christ : that christ which preached , died at hierusalem , that word of his which is written in my bible , shall be my light , to the testimony of iesus , to his everlasting gospel i stick ; if men speak not according to it , it is because there is no light in them , isaiah 8. 20. to this end it will concern you to take with you , and observe these directions . 1. to take heed of false lights , under what disguise soever they come . the lord christ foretold his disciples , mat. 24. 24. that there should arise false christs , and false prophets , and should shew great signs and wonders , insomuch that ( if it were possible ) they should deceive the very elect ; concerning whom he saith , vers. 23. if any man shall say unto you , lo here is christ or there , believe it not . of these he had forewarned christians , mat. 7. 15. beware of false prophets , which come to you in sheepes cloathing , but inwardly they are ravening wolves . paul had foretold , act. 20. 29 , 30. that after his departing , grievous wolves should enter in among them , not sparing the flock ; and that of the ephesian christians , themselves should men arise , speaking perverse things , to draw away disciples after them ; and thereupon warns the ephesian elders to take heed to themselves and to the flock , over which the holy ghost had made them overseers , vers. 28. paul tels the corinthians , 2 cor. 11. 13 , 14. of false apostles , deceitfull workers , transforming themselves into the apostles of christ ; and no marvel , for satan himself is transformed into an angel of light . and of such he admonisheth the romans , i beseech you brethren mark them which cause divisions and offences , contrary to the doctrine which ye have learned , and avoid them ; for they that are such , serve not our lord jesus christ , but their own belly , and by good words and fair speeches deceive the hearts of the simple , rom. 16. 17 , 18. peter also tells , 2 pet. 2. 1. that there were false prophets also among the people , even as there shall be false teachers among christians , who privily should bring in damnable heresies , denying the lord that bought them . 1 ioh. 2. 18. and as ye have heard that antichrist shall come , even now there are many antichrists . 1 ioh. 4. 1. beloved believe not every spirit , but try the spirits , whether they are of god , because many false prophets are gone out into the world . all which passages do demonstrate the great danger of christians being beguiled by deceivers , who are cunning in transforming themselves , as their master satan doth , into angels of light , that they may seem ministers of righteousness . wherefore it concerns all such as regard the safety of their souls , not to be facile in entertaining such as pretend to hold forth light , but to examine what they suggest , and to try afore they trust . to which end it will be needfull , 1. that we be of discerning spirits , to know the disposition of persons that pretend light ; whether they be proud , arrogant , self-seeking , vain-glorious , covetous , more vehement then considerate , obsequious for advantages , but otherwise wilfull . 2. concerning their proceedings ; whether they deal with the weakest , afore they argue with the ablest ; whether they affect more shew of holiness , then proof of doctrine ; whether they love not to conceal their opinions , till they have ensnared men , by raising a high esteem of their persons ; whether they practise not to disparage others , that they may engross the esteem and affections of men ; whether they be not much in talk , little in deed . these and many more enquiries may much prevent the deceits of those , that with feigned words make merchandize of weak souls . but 3. the chief way is to try what they obtrude upon us by the scripture . such owles will not endure this light ; but as tertullian terms them , they are lucifuga scripturarum , they fly the light of the scripture , and endeavour to make odious the teachers of it . if they cannot prevail to keep it from men in a strange language , they will corrupt it with false glosses ; if they cannot suppress preachers , they will render them suspected or infamous ; if they cannot shut out the light of scripture and preaching , they will set something else in competition with it , as the authority of the church , a council , pope , tradition , light within each , or some other thing , to hide the light from shining forth . therefore it chiefly concerns men in these times , wherein men are exceeding busie to pervert , and thereby to darken the truth , to be very diligent and circumspect in examining by the scripture what they hear ; their doctrine is the fruit by which false prophets are to be known , mat. 7. 15 , 16. if they speak not according to the scripture , it is because there is no light in them , is. 8. 20. 4. use should be made of the ministers appointed to teach us by him , who ascended up on high , and gave gifts to men , apostles , prophets , evangelists , pastors , and teachers , for the perfecting of the saints , and edifying of the body of christ , that we henceforth be no more children tossed to and fro , and carried about with every winde of doctrine , by the sleight of men and cunning craftiness , whereby they lie in wait to deceive ; but speaking the truth in love , may grow up in all things unto him , who is the head even christ , eph. 4. 11 , 12 , 14 , 15. certainly nothing more prevents the practices of deceivers , then learning from a solid ministry , and associating with sober and stable christians . 2. to move us to make use of christ as the true light , it is necessary that we should become sensible of our own darkness . if ye were blinde saith christ , joh. 9. 41. ye should have no sin , but now ye say we see , therefore your sin remaineth . because thou faist i am rich and encreased with goods , and have need of nothing , and knowest not that thou art wretched , and miserable , and blinde , and naked , i counsel thee to buy of me gold tried in the fire , that thou maist be rich , and white raiment , that thou maist be clothed , and that the shame of thy nakedness do not appear , and anoint thine eyes with eyesalve , that thou maist see , rev. 3. 17 , 18. they that apprehend a light within them without christ , are incurably blind ; such fond imaginations lock men fast up under invincible ignorance . as he said , that to be incredulous is the sinews of wisdome ; so may i say , that to be jealous of our own darkness , is the readiest way to drive us to christ the true light . experience will tell us , that they who talk as if they knew as much as preachers can tell them , are found when tried , the most ignorant sots ; and those who are so well conceited of their own strength and wisdome , as to count the counsel and warning of others unnecessary , bidding them not care for them , are soon caught by cunning deceivers . to become a wise improver of christs light , it is of great moment to discern our own blindeness ; and then a christian learns most , when he findes his own ignorance . such sense of our own emptiness , begets an appetite to wholesome doctrine ; when such as conceive themselves full , have no stomack to the most precious truths of iesus christ , but are filled with windy vanities . 3. it concerns those to whom the light of christ is held forth not to shut their eyes against it when held before them . for this saith our lord , joh. 3. 19 , 20. is the condemnation that light is come into the world , and men loved darkness rather then light , because their deeds were evill . for every one that doth evill hateth the light , neither cometh to the light , lest his deeds should be reproved . and indeed it is the signe of a man that is filthy and resolved to be filthy , of a man incurable and marked to destruction , who shuns that light which should direct him to discerne his errour and to learn his way . nor can there be a greater indignity to christ then when he is come into the world to be one light to have our minds possessed with a resolution not to receive it . 4. if the light shine into thy soul from christ , so as that any convictions or discoveries of truth from christ get into thee , take heed that thou hold it not in unrighteousness nor seek to quench it . the wrath of god , saith the apostle rom. 1. 18. is revealed from heaven against all ungodliness and unrighteousness of men that hold the truth in unrighteousness . where lust imprisons light : where corrupt affections put out the lamp of truth there is no entrance of the light of christ into that soul. 5. the light must be believed , as our lord christ saith , john 12. 36. while we have light we are to believe in the light , that we may be children of light . believing the words of christ is indeed the reception of christ as our light . when we entertain the gospell of christ , we do behold with open face as through a glass the glory of the lord , and are transformed into the same image from glory to glory as by the spirit of the lord , 2 cor. 3. 18. the more steddily we eye christ the more assimilated we shall be to him . his doctrine will fashion our minds , his example will direct our practise , so as that in a good sense we shall be christed with christ , he will be in us and we in him , one with us and we with him , not we live , but christ live in us . faith is the loadstone of the soul which drawes the soul to christ , and makes a man to be as he was in this world crucified , risen , ascending up with him , dead to the world , living unto god. 6. there must be a love of the light , it s the greatest sign of a man willfully evill when he hates the light , and its a good sign of a man truly good , when he can delight in that light which discovers his own evils . christ hath therefore determined this to be the great condemnation , that men love darkness rather then light : for that 's the sign they side with the prince of darkness , and that men that do the truth come to the light , that their deeds may be manifest that they are wrought in god , john 3. 19 , 20 , 21. the more light is rejected the more purely voluntary any sin is , when men are willingly ignorant they are incurably evill ; but the more love and delight there is in the light of truth the more freely it is chosen , and more fully imbraced . light is a most delightfull quality , unless it be to illaffected eyes , and so is truth to all but such as are of vitiated spirits : the more heavenly the light is , the more pure , and so the truth of christ the lord from heaven is the clearest truth and most amiable . moses gave a law , but in shadowes ; christ the only begotten son which is in the bosome of the father he hath declared god , and his will without obseurity : he was full of grace and truth , then which nothing is more lovely , and therefore the more the averseness is from the gospel of christ the more estrangedness there is from the life of god , and the more the light of christ is entertained , the more of the love of god dwels in that person . 7. that a man have light from christ it is needfull he should awake out of sleep , eph. 5. 14. a careless soul that 's heedless of what truth is held forth , that snorts securely , and dreams sweetly of peace when there is no peace is no more capable of benefit by the light of christ , then a man that 's of a drousie sleepy head , that folds his hands , and mindes nothing but his bed and pillow . of using bodily light , not only sore eyes , but also drousie heads are offended with light . watching is necessary to the use of christian light , which being neglected , the prince of darkness easily bindes the hands and shaves the hair as dalilah did sampsons , which makes his strength depart from him . to keep our soules safe it is needfull we keep our eyes waking , and to pray with the psalmist , lighten mine eyes that i sleep not the sleep of death , ps. 13. 3. 8. to this must be joyned standing up from the dead , eph. 5. 14. graves and vaults for dead bodies are not fit receptacles of light : to be among men who have no spirituall life in their soules , to be associated with meer carnall worldlings , voluptuous epicures , proud selfish men is as inconsistent with the injoyment of the light of christ , as for a seeing man to lye among the dead , which are cut off from gods hand . a child of light will have little but darkness from such unholy soules as are full of darkness , yea doubtless such company will by their own reasonings , and satans sophistry blow out the light of christ that it shine not where they are . hence it is that among such persons all discoveries of sin or duty , gods counsell or covenant , christ and his church , heaven and hell are tedious : no talk , or action among such is more acceptable then that which proceeds from an earthly spirit . scripture truth , holy sermons , spirituall experiences are unsuitable to that mirth they delight in , those contents that please them , those ends they aim at . whence it is that they put out that light , which crosseth their designes , and wish that neither god did see them , nor christ judg them , nor preachers teach them , nor any saint converse with them . doubtless then a soul that affects these cannot long endure such quench-coales , nor joyn with such extinguishers , but as he is made a child of light so chooseth to be with them in whom is light . 9. it will concerne those who own christ as their light to judg themselves and their wayes by his light . it is the great benefit of light that it doth not make manifest , eph. 5. 13. and thus by the light of christ the evill of our wayes is reproved , the wayes of god approved : we know the righteousness of god , and our unrighteousness . now this is no small benefit to have light to discerne our own errors , which without light from christ we should never have unstood . it is our advantage that god covers our sins , and we discover them . he that is ignorant of them cannot correct them : but walks on in them without shame or sorrow , as a man that walks in the night neither sees how foul his cloathes are , nor knowes how to make them clean . hence it comes to pass that for want of light the carriage of most is so unhandsome and unlike the gospell that they not only shame themselves , but also cause others to stumble . a wise christian therefore will be often judging himself by the light of law discovering his transgressions , and the light of the gospel shewing his estate in christ. 10. it will be needfull not only to use the light of christ to judg our selves by , but also to order our actions by . i am the light of the world saith christ , john 8. 12. be that followeth me shall not walk in darkness . there cannot be unsafe walking by christs light : there is no danger when christ our light goes before . walk in the light saith christ while ye have the light lest darkness come upon you , john 12. 35. how many millions are there of soules perplexed and tortured all their life with feares and doubts for want of walking by the light of christ in scripture , and chosing rather to walk by a light and sparkes of their own kindling , which in the end either goes quite out or burnes so dimme as to leave them in darkness of spirit and horrour of conscience . and no marvell sith it is gods just judgment , that such as neglect the light preached should follow the mares of humane reason , the examples , customes , dictates of men , and in conclusion lye down in sorrow , isai. 50. 11. such foolish fires will lead to nothing but bogs and praecipices : but christ the true light when his gospell is followed guides the feet of men into the way of peace , luke 1. 79. oh that then all that talke of the light within them would follow the light about them , even the light of christs gospel and example , whereby the greatest security is obtained and the surest advancement with god , sith he that followes christ his light shall be where he is . then would men walk honestly or decently in good fashion , not in banquetings and drunkennesses , not in chamberings and wantonnesses , not in strife and envying , if they would put on the lord jesus christ , and not make provision of the flesh unto lusts , rom. 13. 13 , 14. 11. the light of christ is to be used as our weapons or tooles to defend our selves or to work with . the night is over , the day hath approached : let us therefore put off the workes of darkness , and put on the armour of light , rom. 13. 12. the truth is , light is the chiefest instrument for safety and work . if a man be without light he can neither defend himself nor offend an enemy . if any man walk in the day he stumbleth not because he seeth the light of this world . but if a man walk in the night he stumbleth , because there is no light in him , saith christ john 11. 9 , 10. i must work the works of him that sent me while it is day , the night cometh , when no man can work , john 9. 4. as the bodily light is given us by god to fight and work , so spirituall light is given us by christ to fight the good fight of christ , and to do the workes of god. he then that would make use of christs light must be armed with his doctrine , that he may be able to repel satans fiery darts , and expel him as christ did by the sword of the spirit which is the word of god , eph. 6. 17. and he that would improve the light must be doing that business which the word of christ directs him to , and to that end it must dwell richly in him in all wisedome , col. 3. 16. their own light in men makes them rather wranglers with others sometimes the best ( as is seen in quakers ) then contenders against their own lusts , and moves them to disturb others in their work , and to be busie bishops in anothers diocese , rather then to lookinto their own charge : but the light of christ directs us to steddy to be quiet and do our own business , 1 thess. 4. 11. 12. and lastly , make use of the light of christ for thy comfort and rejoycing . the light of the eyes rejoyceth the heart , prov. 15. 30. truly the light is sweet , and a pleasant thing it is to behold the sun , eecl . 11. 7. but the light of christ his gospel doth far more rejoyce the heart , and is much more delightfull to the soul then bodily light can be to the eyes . it is it which removes doubts , griefs , fears , despair in life and at death . oh how sweetly might men live , how comfortably might they dye , if they did make use of it ? light within you whatever quakers tell you will leave you in perplexity , when you shall have most need of comfort . but if you believe in the light of christ as it is held out to you in the gospel you shall see the light of life . be perswaded to disclaime the pretended new light within you as your sufficient guide to god , and choose the light of christ from heaven in his gospel to walk by , and it will guide and comfort you surely and sweetly to eternal life . finis . notes, typically marginal, from the original text notes for div a62877-e6330 2 pet. 1. 16. 1 cor. 2. 4. 2 cor. 4. 2. an apology or plea for the two treatises, and appendix to them concerning infant-baptisme; published decemb. 15. 1645. against the unjust charges, complaints, and censures of doctor nathanael homes, mr iohn geree, mr stephen marshall, mr john ley, and mr william hussey; together with a postscript by way of reply to mr blakes answer to mr tombes his letter, and mr edmund calamy, and mr richard vines preface to it. wherein the principall heads of the dispute concerning infant-baptism are handled, and the insufficiency of the writings opposed to the two treatises manifested. / by iohn tombes, b.d. tombes, john, 1603?-1676. 1646 approx. 463 kb of xml-encoded text transcribed from 85 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a94733 wing t1801 thomason e352_1 estc r201072 99861639 99861639 113779 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a94733) transcribed from: (early english books online ; image set 113779) images scanned from microfilm: (thomason tracts ; 57:e352[1]) an apology or plea for the two treatises, and appendix to them concerning infant-baptisme; published decemb. 15. 1645. against the unjust charges, complaints, and censures of doctor nathanael homes, mr iohn geree, mr stephen marshall, mr john ley, and mr william hussey; together with a postscript by way of reply to mr blakes answer to mr tombes his letter, and mr edmund calamy, and mr richard vines preface to it. wherein the principall heads of the dispute concerning infant-baptism are handled, and the insufficiency of the writings opposed to the two treatises manifested. / by iohn tombes, b.d. tombes, john, 1603?-1676. [8], 157, [3] p. printed for giles calvert, at the black-spread-eagle at the west end of pauls., london, : 1646. a defense of his: two treatises and an appendix to them concerning infant-baptisme. license to print on verso of first leaf. the last leaf is blank. annotation on thomason copy: "aug: 28th". reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english 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limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng homes, nathanael, 1599-1678. geree, john, 1601?-1649. marshall, stephen, 1594?-1655. ley, john, 1583-1662 -early works to 1800. hussey, william, -minister of chiselhurst. blake, thomas, 1597?-1657. calamy, edmund, 1600-1666. vines, richard, 1600?-1656. tombes, john, 1603?-1676. -two treatises and an appendix to them concerning infant-baptisme. infant baptism -early works to 1800. 2007-05 tcp assigned for keying and markup 2007-06 aptara keyed and coded from proquest page images 2008-07 john latta sampled and proofread 2008-07 john latta text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion having perused this milde apology , i conceive that the ingenuity , learning and piety therein contained deserve the presse . iohn bachiler . an apology or plea for the two treatises , and appendix to them concerning infant-baptisme ; published decemb. 15. 1645. against the unjust charges , complaints , and censures of doctor nathanael homes , mr iohn geree , mr stephen marshall , mr john ley , and mr william hussey ; together with a postscript by way of reply to mr blakes answer to mr tombes his letter , and mr edmund calamy , and mr richard vines preface to it . wherein the principall heads of the dispute concerning infant-baptism are handled , and the insufficiency of the writings opposed to the two treatises manifested . by iohn tombes , b. d. gal. 4. 16. am i therefore become your enemy , because i tell you the truth ? london , printed for giles calvert , at the black spread-eagle at the west end of pauls . 1646. to the right worshipfull my much honoured auditors , members of the honourable , house of commons , and societies of the temple . after other meanes duly but without successe tried , for the publique good , to wit the vindicating of truth , and consequently for the preventing of the establishment of an errour and corruption of the most solemn sacred rite of the christian profession , and the oppression of them that oppose it , i consented to the publishing of two treatises in december last about infant-baptisme . it seemed good to sundry persons of note presently to cry downe my assertions , and to load me with unjust accusations , which i take to be rather a baffeling of the author , then an answering of his writing . yet the truth hath gotten so much ground ( however some eminent men pretend otherwise ) that the doctrine of the directory is disavowed by two of the most eminent of my antagonists , as is shewed § 9. pag. 40. 41. 42. 43. 44. of this apology , the chiefe argument of my prime antagonist , is proved to be either nugatory or fallacious , § . 10. pag. 44. 45 46. 47. 48. of this apology , sundry confessions are drawne from my antagonists , which in my judgement , and i thinke in the judgement of any that knowes what belongs to disputes , do yeeld the cause , as those that i mention § . 18. pag 97. 98. 100. 101. 102. & § . 5. page 28. of this apology . and as for the accusations against my selfe , i should sleight them , were it not they had a great influence upon the cause , and therefore have been necessitated to vindicate my selfe ; and therewith the truth in some measure by this apology . the great prejudice against me in point of antiquity , i have also in this apology endeavoured to dispell , specially that from the testimony of augustin , serm. 10. de verbis apostoli , tom . 10. which upon examination i find not to be an historicall narration from good records , but a meer hyperbolicall speech , rhetorically asserting a thing by conjecture from present use in a sermon to the people , § . 15. pag. 81. 82. 83. 84. of this apology . and for the testimony of tertullian concerning federall holinesse , it is shewed to be impertinent , § . 15. pag. 84. 85. that the present synod or reformed churches are against me should be no more prejudice against me , then it is against the synod , and reformed churches that they oppose the doctrine of infant-baptisme , as it was taught by cyprian , and his councill of 66. bishops , augustin , and many synods , and churches all along till the fifteenth century , and the augustan confession art 9. the danger of troubles upon a reformation of this corruption should make men wary how they introduce them ; i thinke they that are bound by covenant to reforme , yet are not bound to do it with procipitation , and without prudence . but however men must take heed how they establish an errour and corruption by a law , and oppresse men for holding a truth , lest they kicke against the pricke . as for my owne particular , the hard dealing i have fo●nd doth not alienate me from my brethren , nor i hope shall make a schism between us ; if it must happen , my indeavour is , that it may be necessary , not voluntary on my part . what hath happened i looke upon it , however meant by men , yet as ordered by god for good , to wit the clearing of the truth , the trying and humbling of my selfe . that i suffer in the repute of men , or my outward peace moves me not . it 's not to be expected children should be born without travail , nor truth without suffering ; yet to leave so intelligent an auditory , with so much advantage of the fruite of my labours , is no small grievance . however i have chosen you for depositaries , in whose hands i may leave this apology ; that you may not be strangers to this businesse , nor forget him who is your reall servant in the things of christ , john tombes . from my study at the temple in london , august 20. 1646. the contents of the apology . pag. 1. sect. 1. of the occasion of writing this apology . pag. 2. sect. 2. of the intention of the author upon that occasion . sect. 3. of the necessity and seasonablenesse of publishing the two treatises about infant-baptisme . pag. 5. sect. 4. of freedome from publishing the two treatises contrary to engagement , with a declaration of the authors proceedings therein . pag. 16. sect. 5. of the clearing the author of the two treatises from scornfulnesse in writing them , of my censure of mr the : goodwins handling this point , and of all writers about coloss . 2. 12. pag. ●8 . of the exposition i give of colos . 2. 12. confessed to be right by mr marshall himselfe . pag. 30. sect. 6. of the clearing the author of the examen from either justifying the anabaptists in germany , or condemning the godly and grave nonconformists in england . pag. 36. sect. 7. of the clearing of the author of the two treatises from vaunting and challenging in the composing and publishing the treatises . pag. 39. sect. 8. of the clearing of the authour of the two treatises from sophistry in them , whereby occasion is taken to vindicate the treatises in many of the chiefe things contained in them . pag. 40. sect. 9. of the meaning of m. marshals second conclusion , the words in the directory [ the promise is made to beleevers and their seed ] and the doctrine therein delivered , disavowed by m marshal and m. geree . p. 44. sect. 10. of the distinction of inward & outward covenant , & that it can stand m. m. in no stead , but to shew his triflting & equivocating in his first argument ▪ and two first conclusions , and of master marshals mistake of my opinion . page 49. sect . 10. of master marshals false and most unjust charge that i carry a socini●● plot through my examen and exerutation pag. 53. sect. 12. of mr marshals unjust charge of my itching after new opinions , and particularly about rebaptization and receiving the lords supper afore baptisme . page 55. sect. 13 of alleaging authors against their mind , particularly master daniel rogers master ball , chamier , ar●tiu , and beza . pag. 60. sect. 14. of master marshals unjust charging anabaptists with a bloody sentence , condemning all the infants of beleevers , as having nothing to doe with the covenant of grace , his imputing to me as if i held that they all belong actually to 〈◊〉 kingdom of the devill , no more promise for them , then for children of turks , their actuall standing in the visible kingdome of the devill . pag. 67. a large disqui●ition of rom 11. 17. &c. wherein is shewed that the ingraffing there is into the invisible church by election and giving faith , and that it proves not infant-baptisme . pag. 78. sect. 15. of master marshals unjust charge against me as darkning his argument , and casting filth in the face of the assembly . pag. 80. sect. 16. of master marshals untrue charge against me , as if i rested on grotius in setting down the tenent of antiquiry upon occasion of which the tenent of antiquity is again examined ; my judgement of their doctrine vindicated : master marshals new allegations answered , and my diligence to find out their tenets manifested . pag 91. sect. 17. of my opinion about excommunication , church-government , the admission unto all ordinances , my former conformity alleaged to allenate mens minds from me and my writings . pag. 9. sect. 18. of the vanity of master leyes vaunt concerning the deadly wound given to my cause , and the contrary demonstrated by a briefe going through the principall points about this argument , as they have hitherto been disputed . as about acts 2. 39. rom. 11. 16. colos . 2. 12. mat. 28. 19. acts 16. 15. mat. 19 14. &c. pag. 97. baptisme and the rite of eating bread and drinking wine at the passeover , though old rites among the iewes , yet used to another end and after another rule by christians . pag. 98. the command confessed to be the formall reason of circumcision by mr marshall . circumcision a priviledge proper to the jewish church-state . pag. 99. no command about the jewes sacraments now in force . pag. 100. infants not disciples as mat. 28. 19 is meant . baptizing housholds inferres not infant-baptisme . pag. 101. we have no evidence for judgement of charity concerning infants , nor is a judgment of charity to be our rule in administring baptisme . pag. 102. sect. 19. of master hussey his pretended satisfactory answer to my exercitation . pag. 106. sect. 20 the epilogue of this apology concerning the reason of the enlargeing of it , the authours present estate and future intentions . the contents of the postscript . page 109. sect. 1. the occasion of this postscript . ● . sect. 2. of m. calamy , and mr. v●nes . their wrong judgement of the dispute , mast . blakes book and my discussing the point . p. 111. sect . 3. of master blakes charge of defect of charity , and some other imputations . pag. 112. sect . 4. they that deny infant-baptisme need not teach that infants perish . pag 113. sect 5. of my censure of master blakes producing gal. 4 29. for the birth-priviledge pag. 114. sect . 6. of the necessity of my taking p●ins in my examen to find out the meaning of master marshals second conclusion by reason of the ambiguity of his expressions . pag. 120. sect . 7. of the corinthians doubt , 1 cor. 7. 12. 13. 14. pag. 121. sect . 8. 1 cor. 7. 14. is not meant of instrumental sanctification , & federal holines . p. 125. sect . 9. of mast . blakes misallegation of gal. 2. 15. which was the text he chose for his birth-priviledge . pag. 128. sect . 10. that 1 pet. 2. 9. is meant of the church invisible . pag. 130. sect . 11. of precedents for womens receiving the lords supper . p. 131. sect . 12. to say that god hath promised to be the god of every beleever and his naturall seed is a new gospell . p. 132. sect . 13. of master rutherfurds and m. blakes opinion about holinesse of a chosen nation , and mediate ancestours profession intitling to infantbaptisme , and the independents advantage in this point . pag. 134. sect . 14. of the word [ nations ] matth . 2● . 19. how to be taken . pag. 135. sect . 15. of master ruthersfurds and master blakes , and mine opinion concerning the rule to know who are baptizable . pag. 138. sect . 16. about two suppositions a●criby me to master marshall and master blake in my examen , page 130. pag. 140. sect . 17. about arguments draw●● from analogy in positive rites and their invalidity , and the insufficiency of master blakes rules . pag. 145. sect . 28. that master blake hath not proved that infants are disciples from matth. 18. 5. nor pertinently alleaged , isai . 49 , 2● . pag. 147. sect . 19. of baptizing ●ous●olds and 〈◊〉 censure of mr blakes speech concerning it . pag. 149. sect . 20. about matth. 19 14. that by the kingdome of heaven is meant the kingdome of glory . pag. 151. sect . 21. that god seales not to every person that is rightly , baptized , that his covenant of grace belongs only to the elect , that his covenant is effectuall , and leaves it not to mans liberty to include or exclude himselfe . pag. 155. sect 22. of mr blakes unjust crimination of 〈◊〉 as putting the children of beleevers out of the covenant of grace , and the epilogue of this postscript . an apology for the two treatises , and appendix to them concerning infant-baptisme , against the unjust charges , complaints and censures of d. nathanael homes , m. john geree , and m. steven marshall , and m. john ley. december 15 , 164● . were published with my consent two treatises , and an appendix to them concerning infant-baptisme . the writing that could not in nineteene moneths before obtaine a few lines , hath now gained foure answers in foure moneths . in january came forth : treatise of one thomas bakewell , in which the title pretends a briefe answer to my twelve doubtfull arguments ( as he stiles them ) against infant-baptism in my exercitation about it . this treatise i think hath honour enough done it that it is named . if any man shew me any thing worth the answering in it , it may in time gain a reply , otherwise for me it may take it's rest . the next moneth was published doctor homes his vindication of baptizing beleevers infants in some animadversions on my exercitation and examen . the next moneth i received from master iohn geree his vindic●ae paedobaptisms in a full answer ( as is asserted ) to my twelve arguments in my exercitation , and whatsoever is rationall or materiall in my answer to master marshals sermon . the next moneth i received master stephen marshall his defence of infant-baptisme in answer to my two treatises and appendix , in which also i am informed of two peices at least from new-england in which i am concerned . and unto all , or some of these , master iohn ley in his epistle to master iohn sal●marsh addes his acclamation in these words . there be divers● davids who are ready for a single encounter with that braving goliah , and some have given his cause such a wound already , as ( though he may play the montebanke with it and skin it over ) will never be cured at the bottom . thus farre they have spoken : i presume they will allow me now liberty to speake for my selfe , and for the truth . my cause ( as master ley cals it ) containes either the manner , or the matter of my treatises . the defence of the matter of them is the chiefest thing , and is first in my intention . but the clearing of my selfe from some complaints or charges in the manner of handling the whole businesse , is so necessary for the removing of prejudices , which would prevent reading and entertaining my writings , and do undermine my present station , that i am constrained , first to plead for my selfe , before i engage further in the controversie : wherefore i shall answer those charges by themselves apart that so the main question may be discussed by it selfe . first , doctor homes in his epistle to the reader hath these words . meane while i could not but lament the untimely birth of master t. his exercitation , and his unnecessary falling intravell with it , after at least sixe able brethren , and above so many daies by nervous disputation had given him so much cause to doubt of his ten●t , or at least a while to suspend it . and this hath been by sundry persons objected to me , that the publishing my booke was extreamly unseasonable . two reasons are implyed in doctor homes his words to insinuate that it was untimely , because it was unnecessary . secondly , because it was after such a nervous disputation as he mentions . to that of needlesnesse i answer . if it were necessary to maintaine truth though generally opposed , when few or none were willing to appeare for it , and speciall providence called me out to do it , if it were necessary to endeavour the preventing of unjust persecution for holding a truth , to which in sermons and other waies law-makers , and magistrates were every where instigated , if it were necessary when the people of god were perplexed about a poynt of conscience that pertaines to their continuall practice , and disputation in publike was declined , to endeavour the bringing of truth to light , if it were necessary for a man to keep the solemne covenant he hath by oath bound himselfe to , though it were to his great hazzard , if it were necessary in a time of reformation for a minister of the gospell to do what belonged to him to further it , if it be necessary for a minister of the gospell to provide for the giving of his account at the day of jesus christ , then it was necessary for me to fall in travell with my exercitation and examen ; for all these ends and ties concurred in the writing and publishing of my treatises . and therefore i am assured that what i did was so necessary , that had i not done what i did , i should neither have been faithfull to christ , nor to his people , nor to the state , nor to my own soule . i confesse my book was untimely published in reference to my own preferment , and outward peace . i saw few or none regarded for clearing of truth : but popular orators , such as relate to great men , or are usefull to uphold a party , are the men esteemed . i could not expect any other then opposition to my opinion , being against such a stream of men . but i feared that of our lord christ , he that is ashamed of me and my words in this adulterous and sinfull generation , of him shall the son of man be ashamed when he shall come in his glory with his holy angels . how nervous the disputation he mentions was , i suppose the doctor knowes not but by report , forasmuch as i never perceived him present at it . the strength , and substance of all the arguments , as well as my memory ( who was then the respondent ) could beare them away , was faithfully digested by me in my exercitation , which was composed not long after in part upon occasion of that disputation . in which disputation i was so farre from finding cause to doubt of my tenet , that i professe sincerely both that disputation , and the severall answers of my learned antagonists , and reverend brethren doctor homes , and master geree , and master marshall have giuen me lesse cause to doubt of my tenet , especially sith master marshall pag. 116. of his defence saies , it was never asserted by him , that the c●venant of saving grace is made to beleevers and their naturall seed , and pag. 92. the command is the cause of the existence of the duty , but the covenant of grace is the motive to it , and pag. 182. he grants , that the formall reason ( which is the adequate reason ) of the iewes being circumcised was the command of god , the covenant of grace , or their church-state he only makes the motive to it , and the thing it related to : which with many more concessions in his defence , and the others answers i doubt not , but if the lord vouchi●ase me time and liberty to improve to the overthrow of his first and maine argument , and the inference he makes from the texts of scripture he brings to confirme it , and consequently his whole cause , as he himselfe confesseth in his sermon . pag. 26. and for giving me cause to suspend my 〈◊〉 ; if he mean by suspension , stifling my doubts in mine own bosome , and never imparting them to learned men for resolution , it had been in my apprehension extreame imprudence , if not stupidity , to have let slip the opportunity of making known the reasons of my doubts in this juncture of time , in which by covenant the state was engaged to settle worship , catechizing , confession of faith , discipline according to gods word , to each of which this point is of no small moment : if he meane by suspending my tenet the not printing my writings , neither am i justly to be blamed therein considering how long i waited and yet never received any resolution , and after i say not , a moneth only , but ten moneths at least waiting for an answer about my motion to master marshall in the epilogue of my examen , it was plainly rejected . and though master marshall excuseth himselfe by relating that i declared to him , that i could , and that i intimated to him i would keep the opinion private to my selfe ( in which either his memory or his apprehension were defective ) and therefore took no further thought of examining my treatises , yet i suppose it concerned master marshall for many reasons to have contrived some course for my satisfaction , or the abatement of height of pride , and confidence which the perturbation of his mind , rather then the true intelligence of my spirit in that businesse made him imagine in my writings . as for the unseasonablenesse in politicke respects ( though i do not take upon me in●ight therein ) yet so farre as my reason is able to discerne , it could never have come more seasonably , to have a matter of such moment discussed , while reformation , and lawes confirming it were yet in fieri , all men knowing , that it is too late to speake , when the legislative power hath fully enacted a law. and whereas master marshall saies , he verily thought i would have 〈◊〉 q●iet by down , preached , kept my opinion to my self , and not have any further appeared ( especially at this time ) to encrease the flame of 〈…〉 , i answer . for my quiet sitting down , and preaching christ , i can boldly and cheerefully appeale to my auditors of these honourable societies whereof not a few are eminent persons in the honourable house of commons . for my app●●ring at this time i have given reasons , which i suppose conscientious men will conceive weighty , yea and preponderating 〈◊〉 divisions that may happen if that of augustine be true , 〈…〉 . nor do i know that any such divisions or confusions have happened by reason of my te●●ises , or are likely to happen , but rather the contrary . and if any divisions be now about that opinion they were afore my treatises were published , and if they encrease they are rather to be imputed to the violence of those preachers , who instigate the magistrate to ex●●pate such as heretickes , who hold the opinion , then to me , who by practice and profession do hold communion with them , that differ from me , and abhorse separation from my 〈…〉 this regard . nor do i doubt but that if it were not for the rigous of many preachers , a way might be found for reformation in this matter without such a flame of division and confusion , as master marshall apprehends . but i wish that as in germany the rigidnesse of some men was the destruction of the protestants there , so it happen not in like manner in england . another objection i meet with is , that i have printed my treatises contrary to the int●mation , or ( as some alleage ) promise i made to master marshall : which master marshall writing to me thus expresseth ▪ pag. 1 , 2. of his defence . but when after some friendly conference with you , you declared to me , that if you might enjoy liberty to exercise your minist●ry in some place , where you should not be put upon the practice of baptizing of infants , you could ( yea and intimated to 〈◊〉 that you would ) keep this opinion privat● to your selfe , provided only , that of any should preach in your pulpit for the baptizing of them , you should take your selfe bound in the same place to preach against it ; otherwise m●ns preaching or printing abroad should be no provocation to you . and pag. 244. master marshall faith thus . for even to new england have some sent your writings , and sufficiently in them showed your scorne of master thomas goodwin , master vines and my selfe , as our friends do from thence write unto us . that i may clearely and fully answer this charge , and the former , and state my selfe , and proceedings right in the thoughts of men , i think it necessary to make this following declaration . it hapned that in the yeare 1627. reading the catechisme lecture at magdalen hall in oxford , and having occasion in one of my lectures to examine whether there be such a priviledge to the children of beleevers , that they should be accounted to belong to the covenant , and church of god , i found not sufficient ground either from gen. 17. 7. or from the institution of circumcision for the affirmative in that question . the substance of my reasons then against the argument drawn from circumcision to baptisme , i have compacted in that short discourse , which is part . 2 , § . 8. pag. 29. of my examen , and begins at those words , i dare not assent &c. which being the chiefe thing i stand upon . i wonder master marshall so lightly passeth over calling it a tedious discourse , altering my words , and saying nothing to the reason i bring . wherefore then , and since i declined the urging of those reasons for it , and wholly rested on 1 cor. 7. 14. conceiving that those words [ but now are they holy ] did import that priviledge to the children of a beleeving parent . and accordingly practised baptizing of infants upon the warrant of that text only , as i often told my auditors at lemster in hereford-shire , which some now about the city can witnesse . it happened after i was necessitated to leave my place through the violence of the kings party , after much wandring up and down with much danger to me and mine i came to the city of bristoll , and there preached for halfe a yeare , in which time in dispute with an antipaedobaptist , i urged that text 1 cor. 7. 14. which he answered with so much evidence , as that although i did not fully assent unto him , yet as one that durst not oppose truth who ever brought it , i resolved with my selfe to consider that matter more full , and to that end being enfeebled with labour in preaching , and griefe by reason of the publike losses at that time , and advised by my physitian to remove out of bristoll , understanding the assembly was to sit in iuly 1643. i resolved to adventure a journey to london through wiltshire , to conferre with my brethren of the assembly , and by the advantage of books in london to make further search into that point . it pleased god to stop my journey then by that sad , and unexpected overthrow neere devizes , which necessitated me to get away from bristoll by sea into pembrokeshire . while i was there i chanced to meet with vessius his theses de poedobaptismo , and therin reading cyprians and others of the ancients testimonies , i suspected that in point of antiquity the matter was not so cleare as i had taken it , but weighing those passages , i conceived that the ancients held only baptizing of infants in the case of supposed necessity , conceiving that by baptisme grace was given , and that all are to be saved from perishing and after in processe of time it became ordinary . wherefore i resolved if ever i came to london , to search further into those two points of the meaning of 1 cor. 7. 14. and the history of paedobaptisme , and accordingly god having brought my wife and children with much difficulty to me after a second plunder , and by remarkable providence turning the wind against the ships when they went without us bringing us out of pembrokshire the day before it was appointed by the kings forces to send to apprehend me , making the wind serve for a speedy voyage in foure dayes from milford haven to the downes , presently upon the receiving us into the ship ( which i hope i shall ever remember to the praise of our god ) being come to london september 22. 1643. i applied my selfe to enquire into the points forenamed . it happened that whereas i had this prejudice against the interpreting of the holinesse of the children 1 cor. 7. 14. of legitimation that no learned protestant had so expounded it , meeting with 〈◊〉 his notes not long before printed at cambridge , i found him of that opinion , and after him musculus and melancthon ; and finding that the sanctification in the forepart of the verse , must be understood of lawfull copulation , expressed by beza thus , fidelis uxor potest cum infideli marito bona conscientia consuescere , which sense only was sutable to the case resolved by the apostle whether they might still continue together , i observed that the apostle speaking of the unbeleeving party mentions his unbeliefe , but when he mentions the beleever , expresseth only the relation of husband and wife , and that the reason of the apostle to prove their lawfull copulation is an argument ab absurdo and including this proposition . all those children whereof one of the parents is not sanctified to the other by lawfull cepulaetion are ●nclea●e , which being expounded of federall uncleanesse were false , and is only true of bastardy , i concluded , that it was the meaning of the apostle , and could be no other . whereupon when in a meeting of ministers in the city of london , the question was propounded what scripture there was for infant-baptisme , i told my breth●●n plainly , that i doubted there was none . this occasioned the dispute doctor homes speakes of which happened about january 1643. concerning which though some gave out i was satisfied by it , others that i was so convinced , that i had nothing to say , yet the truth is , this was all the ground of those reports , that having at first stood upon it that [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of such matth. 19. 14. ] was meant only of such like , it being urged that then it could not be a reason , why they should suffer those children to be brought to christ , i yeelded that it was to be expounded as beza expounded it , horum & similium ut supra , as i expresse in my exercitation , and further granted that if when christ saith [ of these is the kingdom of god ] he meant of their present state of regeneration they might be baptized , but that our saviour meant it of their present state i did not grant : and i further yeelded that i should not sticke at the baptisme of an infant concerning whom i should be certified from god that it was actually regenerate , and beleeving , meaning no more but this , that such a certificate would warrant me in such a case to baptize , it being all one with a profession of faith , as signes made by a dumbe person that he was a christian would warrant his baptisme . this concession being made meerely upon a supposition of an extraordinary revelation , first ma●ter b●●ke , and after him master marshall have often urged , though they have been often tould , that a common rule cannot be drawn from an extraordinary case . not long after that conference , my most loving and reverend father in law master henry scudder fearing the event of this matter , after some writing that past betweene us , advised me to draw up the reasons of my doubts , and he undertook to present them to the committee chosen ( as i conceived it ) to give satisfaction about that point , which i conceived might well be by the leave of the parliament , as the appointing the assembly to give satisfaction about some doubts in taking the covenant . and if the committee as a committe could not do it ( which i suppose they might have done by communicating what after debate was prepared for the assembly , which i presume was , certainly it should have been accurately done with examination of what could be objected , afore those articles in the directory about this matter were passed ) yet particular members might have done somewhat to satisfie me , who would have been then , and shall be yet satisfied with one convincing argument , that it was christs appointment , that the infants of beleevers , because they are borne of beleever are to be baptized . according to the advise given in a short space , i first drew up the nine first arguments in my exercitation , which were delivered as i relate in my examen in february and march 1643. and after in iuly following , the other three . which i said in my examen were delivered to master tuckney , but master marshall tels me he doth deny it , yet i conceive my father scudder told me so , who i am sure would speake truth , and when i read that to him he did not correct me in it , and master thomas goodwin still saies he had them after master tuckney had perused them . besides these papers , that satisfaction might more compendiously be given me at the motion of my reverend father in law , i set down in one page of a paper in quarto , the maine ground of my doubt , and delivered it to him , whether he communicated it to any else i know not : my end was that satisfaction to me might more easily be procured . this short thing i after put in my examen , part. 2. § . 8. as i said above , which master marshall calls a tedious discourse , though it containes lesse then forty lines , and if it had been well answered , might have eased master marshall of the rest of his labour . now the papers before named , i perceived were tossed up and down from one to another , and it seemes master edwards the controversie lecturer at christ-church got them , and picking out some passages , but concealing others that would have cleared them under pretence of refuting them , with the writing of another which he joyned with mine , meerly abused me in the pulpit at christ-church : which i immediately charged him with after his sermon in the vestry , and he only excused it by telling me he named me not , though there were sundry ministers there that knew he meant me . but this it seemes is like master edwards his justice to other men . in this time i attended master thomas goodwins lectures about that argument , had the patience to heare master edwards his discourse at christ church , and read many treatises and sermons , in many of which i found rather invectives than arguments . it happened that the parishioners of fanchurch became disaffected to me , and refused to heare me , though i medled not at all with that matter in the pulpit , and i perceived my maintenance was likely to be withdrawn at the end of the yeare . hereupon one of the assembly my loving friend , understanding that the honourable societies of the temples wanted a preacher , sollicited the bringing of me thither . but the matter was by the honourable house of commons referred to the assembly , who chose a committee to nominate a preacher for them , of which committee master marshall was one , by whom i was rejected . presently after which rejection , having occasion of businesse in the behalfe of some godly pembrokeshire ministers , with that worthy gentleman master iohn w●i●e chaire-man of the committee for plundered ministers , he would needs argue with me about that point of infant-baptisme , and after some dispute , he desired to have my answer to his argument in writing . which occasion i tooke to lay open my condition to him in a letter , which begot no other fruit but a little treatise intituled , infants baptisme proved lawfull by scripture . shortly after in august 1644. i met with master marshal's sermon , and finding the vehemency of his spirit against antipaedobaptists , and having had experience both of his , and master whites inflexiblenesse by my former writings , and seeing no likelihood of imploiment and maintenance for me and mine , except i would gather a separated church , which i durst not do ▪ as not knowing how to justifie such a practice , i resolved to make a full answer to master marshals sermon , and finished it november 11. and having with much difficulty transcribed one copy , and gotten another written for me , i sent my own to master marshall , who received it december 9 1644. about a fortnight after master marshall sent me word , that he would find a time to speake with me : i sent him word , that for the returning answer to my writing , i would not straiten him ; but forasmuch as by his rejecting me i missed being nominated to the temple , and i was then brought to great straights , i requested that he would declare as occasion should offer it selfe , whether he held me fit for the ministery or not , notwithstanding my dissent from him in that point . his answer was , he desired to know first whether i would keep my opinion to my selfe . i returned this answer in writing by my father scudder . i request you to returne this answer to master marshall , that whereas i requested him to declare whether he thought me fit for the ministery or not , notwithstanding my dissent abo●t poedobaptism , and he demands of me a promise of silence in that point , i conceive he is bound by the rules of justice , mercy , and prudence to do it without requiring that condition , and that he hath no reason to be jealous of me considering my carriage in this matter . neverthelesse when i shall understand what promise he would have from me , and what is intended to be done by him for the discussing the point , and clearing of truth , to which i ought not be wanting , and what advantage i may have by his agency for my imployment and maintenance , i shall give him a punctuall answer , and am resolved for peace sake to yeeld as farre as i may without v●●lating the solemne covenant i have taken , and betraying truth and innocency . decem. 26. this begat the friendly conference mentioned by master marshall , which was decem. 30. 1644. in the morning afore the assembly sate . at the very beginning of that conference , master marshall having this last written message in his hand , & reading those words , [ and he demands of me a promise of silence in that point ] told me that he did not demand of me a promise of silence in that point ; for that was beyond his line : this was his very expression . as soon as ever i heard those words , i conceived my selfe freed from the snare i most feared of making a promise , which as the case might stand , i could not keep with a good conscience . then master marshall spake to this effect , that yet for the satisfaction of those who should enquire of him concerning me , he desired to know my intentions . whereupon i dealt freely , that i intended not to publish my opinion in the pulpit , if i might be where i should not be put to baptize : for i conceived it not likely , that there would be a reformation of that thing in this age , there having been so long a practise of infant-baptisme , and such a prejudice in men against the opposers of it : yet i told him that if any should preach to that people i had charge of , that which i conceived to be an errour , i did resolve to oppose it there , otherwise other mens preaching abroad should be no provocation to me : so that it is cleare , i made no promise , and that intimation of mine intentions which i made was only , that i intended not to preach my opinion in that place unlesse provoked there . and this any man may perceive was my meaning by master marshals owne relation , in which the prov●● is rightly expressed ; that if any should preach in my pulpit for baptizing infants , i tooke my selfe bound in the same place to preach against it , otherwise mens preaching or printing abroad should be no provocation to me ; to wit , to preach that opinion in that place . and whereas master marshall alleadgeth this for his quietus est , he might have remembred , that i told him in expresse termes , that it lawes were likely to be enacted to make the deniall of infant-baptisme penall , i held my selfe bound in conscience to appeare in publique about that matter : yea , and master marshall told me he intended me some animadversions on my examen ; whence it may be collected , that neither master marshall nor my selfe had agreed to lay aside the dispute it selfe . it is true , master marshall did endeavour to possesse me with this , that reformation of congregations might be without altering the use of infant-baptisme . to which i answered , that though much might be done other wayes , yet it would never be right , till christs way of baptizing were restored . about two houres after , master marshall comming to me , in the presence of master obadiah sedgwicke , repeating the intimation of my intention aforenamed , with the proviso , told me , he would give testimony in my behalfe as i desired . upon this i parted with master marshall , and master sedgewicke walking with me , commended my proceeding in that matter , and made a notion to me , which came to nothing . upon this i went home very chearfull , not only because i prized amity with master marshall , and there was a likely way of my imploiment and maintenance ; but chiefly because i was freed from that i feared , as a snare , the promise of silence , and there were great hopes that my brethren in the ministery would not be rigid in ejecting out of the ministery and communion , those that dissented from them in that point , and so separation and mutuall persecution might be prevented ( which was and is still the great feare that possesseth my spirit ) and liberty might in time be given for the shining forth of the light in this thing , and by degrees reformation might be perfected , which i conceived the only safe and happy way . upon these considerations i acquainted sundry of my near friends with this mercy of god to me , and being requested to joyne in keeping a day of thanksgiving at anth●l●● , i 〈◊〉 1. following for publique mercies , i made a speciall memento in my booke of speciall passages of my life , to blesse god that day for the conference i had with master marshall in peace and amity : what master marshall did after for me i do not well know , i beleeve he did as he promised , and after a triall of me three lords-daies at the temple , i was in the end of ianuary chosen by the treasurers , and and sundry others of the members of both the honourable societies of the temples to be their preacher for a yeare . after these things , being acquainted with a law made in new-england , and proceedings against those that denied baptizing of infants , i yeelded to the sending of my examen thither , though not so large as it is now printed ( for the dissertation about a speech of master cotton part. 3. sect. 3. pag 42 , 43. and some other things were added since ) meerly to occasion the study of this matter more exactly , and to allay the vehemency of their spirits , and proceedings against those that dissented from them , and therewith i sent this short epistle . to all the elders of the churches of christ in new-england , and to each in particular , by name to the pastor and teacher of the church of god at boston there these present . reverend brethren , vnderstanding that there is some disquiet in your churches about poedobaptisme , and being moved by some that honour you much in the lord , and desire your comfortable account at the day of christ , that i would yeeld that a copy of my examen of master marshall his sermon of infant-baptisme might be transcribed to be sent to you i have consented thereto , and do commend it to your examination in like manner , as you may perceive by the reading of it i did to master marshals ; not doubting but that you will as in gods presence ; and accountable to christ iesus weigh the thing , remembring that of our lord christ , ioh. 7. 24. iudge not according to the appearance , but judge righteous judgement . to the blessing of him who is your god , and our god , your iudge , and our iudge i leave you , and the flocke of god over which the holy ghost hath made you overseers , and rest , from my study at the temple in london , may 25. 1645. your brother and fellow servant in the worke of christ , iohn tombes . the accounting of this act a shewing of my scorne of master thomas goodwin , master vines , and master marshall , i take rather to be the effect of a distempered palat , than a right-discerning taste . after this , sundry things happened which did induce me to yeeld to the importunity of those that sollicited earnestly the publishing of my writings for the publike good . i had sent to master marshall after his returne from scotland , to know what he would do about the motions i made in the epilogue of my examen , for the discussing of the point in difference between him and me . the best of the answer i received was , that sith i had now a place for my ministery without baptizing infants , he expected i would be quiet . about that time i had occasion to make triall of the assemblies approbation of me . the examiner told me , that there were many of the assembly that did scruple in conscience , the giving approbation to me because of my opinion . the directory had been published , and an ordinance of parliament to make the not using it penall . preparations were to send bills to the king , among which i assured my selfe that would be one , which if once past , it would be too late to make an afterplea . the sermons in publique were still as earnest against this tenet as ever . the people of the city much enquired into this matter . a publique disputation was once allowed about it to which i was earnestly solicited but for weighty reasons refused it . sundry came to me to request the perusall of my papers for their satisfaction many learned , godly , and prudent persons , both of them that differed in judgement , as well as those that agreed with me , moved me to have them printed , for the bringing of truth to light . i saw not wherein any danger to the state or church might be created by the printing of them , and which was beyond all to me ▪ i was confirmed it was a truth i held , had tried all fit meanes to have it examined , had been guided in the searching of it , and preserved for this businesse by many remarkeable providences , and thereupon after prayer to god by my selfe , and with others for his direction , i yeelded to the printing of them , not out of a restlesse spirit to vent my selfe , as master marshall imagined , nor out of any mind to encrease the divisions and confusions of the time ( then which there is nothing my spirit and waies more abhorre ) but to vindicate truth , performe my duty to which i was bound by solemne covenant , to do my best for the preventing of that sad evill of removing out of the ministery , and out of communion , and out of the state also them that could not yeeld to infant-baptisme , which is more likely then any thing to encrease our divisions , and make tumults , especially if the relations , and instigations of some fiery spirits prevaile . and in this , i doubt not but i have dealt faithfully to god and to the state , and charitably to other men , without violating any engagement , what ever i suffer in mine owne person . i must confesse had i seen any inclination in the assembly , or master marshall , or other leading-men to examine my writings in a faire scholastike way , and had i had meanes to be able to beare the charges of an impression , and no lawes likely to be established to make the holding of my opinion penall , i had resolved not to publish my writings in english , but in latine , and therefore i first framed my exercitation in latine , conceiving the assembly would have apprehended my aime and intention , to be to deale only with schollars in this matter : but all things falling out crosse to my expectation , i conceived it was the will of god it should be printed as it was . thus much for the justifying the publishing of my treatises . the next charge against me is my abusing my antagonists . and in this master geree in his epistle to the lord mountague speakes thus . the author whom i answer , hath used his opponents more coursly then was conventent to their worth , and places . but all men count his ●leightings of opponents a blemish to his worke . master marshall in his defence , pag. 244. for even thither have some sent your writings , and sufficiently in them shewed your scorne of m. thomas goodwin , master vines , and my selfe , as our friends do from thence write to us . and pag. 53. i alleadge all this to shew , you should not thus vilifie and scorne their ( meaning the ancients ) practice and grounds , as if the century writers , and generally all protestant writers , yea master marshals owne friend , if i mistake not , the●philus philokyrtaces lon●ardiensis in his dies dominica , when they note the naevi quisquiliae blemishes , and errors of fathers and councils did vilifie and scorne them : which if it be an uncharitable imputation to them , it is so to me , unlesse it be thought that men cannot conceive bad enough of an antipaedobaptist . pag. 62. throughout your whole treatise you strive to make an ostentation of reading , and put abundance of scoffes and jeeres upon them who are of contrary mind to you . pag. 76. you powre out such abundance of scorne upon them , who think otherwise then you do . i answer , 1. that the words interpreted as scoffing & scorning , and jeering are not such , but usuall school-expressions frequent in schooles , and in the most temperate writings of the most moderate men of the same profession , towards them that dissent from them , so that i assure my selfe , had not my antagonists before distasted my worke , and consequently the author , they would not have been so construed . how ever master geree say all men count my sleighting opponents a blemish to my worke , yet one i am sure commended my writing for the contrary , that i had discovered the weaknesse of the opponents by such expressions , nor did my father scudder except against those passages as offensive which master marshall doth , though more then halfe was read to him , and observed by him of purpose to avoid offence , afore it was sent to master marshall . 2. that there were many reasons why master marshall should have otherwise conceived of me in those expressions , as namely my declaration of my intention , and petition thereupon in the prologue of the examen , part. 1. sect. 1. my respective speeches of master marshall in the same place , pag. 2. and part ▪ 2. sect 7. pag. 26. and also in the epilogue , part. 4. sect. 8. and if master marshall had remembred it , when in our friendly conference he had told me , he did not expect so high expressions from me , which i conceived he meant of my downright censuring of his arguments , not contemning his abilities , and i told him i conceived it necessary to do so , because he called his arguments undeniable , and had charged the anabaptists with a bloudy sentence , i desired an instance of such an expression as was offensive , which being given by master marshall , i left those words out in the printed book , and would have dealt so with any other , had i conceived it would have been so construed . i might adde further , that when master geree came to me the day he published his ▪ booke , a moneth afore master marshals defence came forth , i told him he did not conceive aright of me in that charge in his epistle dedicatory , and gave him my reason , and told him that i might have much wrong by it , and desired that intimation might be given to master marshall thereof . which whether he did or no i know not , but i supposed it might have occasioned master marshall if he could not alter his copy , yet to have added something in the beginning or end of his book , to have allayed the asperity of that charge . but what are those passage in which i powre out such abundance of scorne on . master vines , master thomas goodwin , and master marshall ? all the passage of master vines thus interpreted is examen , part 2. sect. 6. but how knowes master vines this ? i do not take master vines for a prophet , and to inferre this by reason , the anabaptist u●geth matth. 28. 19. against paedobaptisme , ergo he will urge rom. 12. 19. against magistracy , is in my slender apprehension a baculo ad angulum . he had said , the anabaptists which urged matth 28 19. against padobaptisme when we shall ●e thriven to his full stature , will undermine magistracy by rom. 12. 19. which words seeme to imply , that an anti-paedobaptist is but a young anti-magistrate , and that the same vegetative faculty , that is the same reason that did nourish the one would beget the other . this inference being unreasonable , yet spoken to such an auditory by a man of such eminency at such a time , and therefore tending to the suppression of truth , and them that held it , i conceived it necessary to blunt the edge of it , without any scorne of him , whom i respect as my loving neighbour , but for necessary defence of truth , in a schoole expression used by many protestant writers , and among others , by master gataker in his rejoynder to can in defence of master bradsha● , pag. 113. as for master thomas goodwin it is true , part. 3. sect. 7. pag. 68. of my examen i said thus . i remember master thomas goodwin , who hath handled this matter of poedobaptisme , by spinning out similitudes and conjectures ( fit indeed for the common people that are more taken with resemblances then syllogismes ) rather then with close arguments . in this passage saies master marshall , pag. 143. i stept out of the way to reproach master thomas goodwin , that i vilifie him as a man who by spinning out similitudes , and conjectures deludes his a●ditory with such things rather then with satisfactory arguments , that why like ishmael my sword should be against every man he cannot tell , that he knowes him to be a learned godly divine , and an eminent preacher of the gospell of christ , and his worth not to be blasted by my scornfull speeches , that i have set down his notions otherwise then he preached . to all which i answer . that passage of mine was not to vilifie master goodwin , but to passe a right censure on his sermons , as i did in like manner on doctor featlies treatise , pag. 143. without any vilifying of his learning , because i saw the esteem of them held men in errour . which is so frequent , and just a thing , that it was held meet that an advertisement should be added to the new annotations on the bible , to prevent the danger of some passages in favour of the prelacy and liturgie . hanc veniam petimusque damusque vicissim . and this fact of mine is most injuriously construed , as if i did this like an ishmael that loved to have my sword against every man , as if i affected contention : then which there could not be a thing more falsly charged on me , though in pursuance of truth i held my selfe bound to examine every mans sayings , which i tell master marshall in the epilogue of my examen , to be for exact disquisition of it . doctor twisse in his vindiciae gratiae against arminius often makes digressions , and doth vocare ad partes molinaeus , piscator , lubbertus , alvarez , &c. he writes against doctor iackson , master cotton , &c. master gataker against doctor ames , voetius , balmford , lucius , gomarus , master walker &c. doth any man therefore make them like ishmael whose sword is against every man ? master marshall saies that i vilifie master thomas goodwin as a man who by spinning out similitudes and coniectures deludes his auditors , and then gives him an e●●omium , in which he would have it believed that i charged master thomas goodwin as a man wont to do thus , whereas my words 〈◊〉 only concerning that matter of paedobaptisme , which doth nothing prejudice him in his other workes , of which i have in my examen , pag. 163. given an encomium . and for my censure , it was grounded partly on his own expressions , that in sundry points pertaining to that matter we must be content with hints , which is all one with conjectures , and partly on the maine principles of his dispute ; which were , that forasmuch as the promises to beleevers children are indefinite , as acts 2. 39. luke 19. 8. god hath so cast the order of his election , that multitudes come out of the loynes of his people , that administration of the lords supper and baptisme is to be by a judgement , that we are to judge any infant-children of beleevers to be holy by parcels , though not all in the lumpe , that they are therefore to be accounted holy with a reall saving holinesse , 1 cor. 7 , 14. matth. 19. 14. and therefore to be baptized according to the rule implyed , act. 10. 47. concerning which i say still that i expected arguments , but counted my selfe deluded with these conjectures , as finding nothing to his purpose in any of these texts , which were the maine he alleadged , they neither proving that god had ordered his election so as for the most part to run through the loynes of beleevers , nor that we are to judge any of the infants of beleevers to be in the covenant , or elect by parcels , though not all in the lumpe , nor that baptisme is to be administred by such a conjecturall or uncertaine judgement . but forasmuch as i have disputed at large in my examen , part. 2. sect. 10. part 3. sect. 3. 4. about the promises to beleevers children , and examined all the texts forementioned , and shewed that we are not to administer ordinances by our conjecturall judgement , concerning gods election , or inward holinesse , god having not made that the condition of his servants applying his ordinances , which can be infallibly known to none but himselfe , as master marshall rightly in his sermon of baptizing infants , page 3. but according to the certaine judgement of a persons profession of the faith , i shall not examine this thing here at large : only i thought it necessary to say thus much , not to vilifie mr g●odwin , but to shew the weakenesse of the cause , for which no better proofes could be brought , then such uncertaine guesses even by a man so able as master thomas goodwin , who hath in other things shewed his sufficiency beyond other men . and though i deny not but i might mistake him in some passages , or not exactly reci●● his words ; yet i do not conceive i have misreported his sermons , and however , and whenever they shall be printed , i hope i shall be able to produce the written notes of others to verifie my setting down his notions ; yet if i should mistake passages in sermons not printed , it were excusable , in comparison of the usage i have met with from doctor homes , and master marshall himselfe , who in not a few places , yea i may truly say all along , do in their framing answers to my written speeches , crook my words where they are streight , and they might have discerned them so to be , had their hast in publishing their answers permitted them to ponder my writings . as for instance : master marshall had averred that the christian church hath been in possession of infant-baptisme for the space of 1500. yeares and upwards , i replyed , that if it were true , yet it is not so much as may be said for episcopacy , &c. and after , for antiquity not apostolicall there are plaine testimonies of episcopacy , &c. being in use before any of the testimonies you or any other can produce for baptizing of infants . now m. marshall in his d●fe●c● , pag. 7 ▪ 8. first sets down my words thus , as much may be said for episcopacy , &c. that there are plaine testimonies , for episcopacy &c. before any testimonies can be produced for the baptizing of infants , and then tels me , that the ancients testifie that the baptizing infants was received in all ages , and from the very apostles as a divine institution , no such thing of episcopacy , if i can make it good , i shall do a very acceptable service to the papists , anabaptists , and prelaticall party , if i cannot , i should do well to revoke that bold assertron . in which master marshall deales not candidly with me , when i had said , if it were tru● , yet it is not so much as may be said for episcopacy , ( meaning that which he had said ) the church hath been in possession of infant-baptisme 1500. yeares and upwards , master marshall sets down my words , as if i had said , as much may be said for episcopacy , and in the latter passage leaves out the words [ antiqu●ty not apostolicall ] and [ being in use ] and then insinnates , as if i had asserted , that the ancients say as much for the divine institution of episcopacy as for infant-baptisme . whereas i only spake of the possession and being in use , nothing of the divine institution , and my assertion is so manifest , that even the advertisement at the end of the new annot : on the bible , confesseth it a custome very ancient , and neere the apostles time , as chamier truly acknowledgeth , lib. 10. c. 6. de oecumenico pontifice , tom. 2. pag. 353 mol●n in his epistle to bishop andrewes , ( if my memory deceive me not ) confessed it to have been ab ipsis apostolorum temporibus . and i conceive master marshals leaving out in his proposition of the first part , [ as n●w ta●ght ] which was in mine , and framing it thus , in opposition to mine [ infant-baptisme no late innovation ] may occasion an unwary reader to conceive i had simply asserted it to be a late innovation . now this course , though it may perhaps not prejudice my writings with those that are able and willing to take paines to compare together writing with writing , yet the greatest part either through want of leasure or skill , or through disaffection to me or mine opinion , or through a secure resting on ▪ master marshals word neglecting it , it is a great injury to me , and to the truth , as for master thomas goodwins sermons of infant-baptisme , whether my censure of them , or master robert bayly one of the scottish commissioners charge in his dissuasive , cha. 6. pag. 119. do more disparage them or him , i leave it to master marshal's , master goodwin's and their friends consideration . it hath been excepted against me that i say , pag. 139. of my examen , which if he can apply to infants , erit mihi magnus apollo , which is no worse then what master gataker hath animadv . in luci : part. 1. sect. 8. pag. 22. inter iustum & insontem qui distinctionem iustam dederit . erit is mihi magnus apollo : and that i have said master goodwin dictated at bow , which is so harmelesse an expression , that even the preface to the new annot : and the advertisement call their writings , their dictates . let us consider the scorns put upon mr. marshall . when i urged mr. geree in private conference to instance in particulars , wherein i had dealt coursely or sleighted my opponents , expecting he would have shewed me where i had falsified their words , or belyed , or derided their persons ; instead of any such matter he alleadgeth that passage , part 3. of my examination , pag. 36. of which mr. marshall , pag. 94 of his defence sayes , this you cast away with scorne , affirming it to be an easie answer , because it is easie to be answered ; which possibly may be thought to have some lepidity ( which is sure but a veniall sin in one tired , as i was with hewing at such a knotty piece as mr. marshalls sermon ) but how it should be a casting of scorne i see not . in the same place mr. marshall sayes , i make my selfe merry with the word virtuall , as if the examining the sense of a distinction , were making merry with it , pag. 103. he sayes , i wonder you should seeke to cast an odium upon my expression ( as you doe here , and severall other times ) by saying it is a joyning with arminius . i answer , where i said he joynes with arminius , i conceive still i said right ; not to east an odium upon his expressions , but to shew the errour of them . and for that particular i charged mr. marshall with , in calling proselytes , who sought justification by the works of the law abrahams seed , he joyns with arminius in his analysis , c. 9. ad rom. and opposeth bayne , it was right . for arminius saith , ratio est à duplice semine abrahami , quorum unum tantum verbo isto & proposito comprehendatur . and this double seed of abraham he calls the sons of promise , whom he defines , sunt illi qui fide in christum justitiam & salutem quaerunt , and the children of the flesh , whom he defines ; qui per opera legis justittam , & salutem consectantur . ( i confesse it was in my copy through an easie , but not materiall oversight ; consequuntur , yet in the english i render it , follow : but why this should puzzle mr. marshall i know not ) and to this calling some abrahams seed , who no otherwise were abrahams seed , but in that they professing judaisme , sought righteousnesse by the law , bayne rightly opposeth that speech , that those that conceive carnally of the law seeking righteousnesse by it without something else adjoyned , to wit naturall generation ; are never called abrahams seed . yet mr. marshall in his sermon , and again in his defence , pag. 10. calls those abrahams seed , who are not so by naturall generation , or by faith ; but are proselytes , seeking iustification by the works of the law : which is the very ground of arminius his perverting the ninth of the romans to maintain his opinion of respective predestination . as for master marshall's vindication of himselfe , it goes upon this mistake , as if i had charged him with agreeing with arminius in the expounding the ninth to the romans , and in his opinion of election upon foreseen faith , whereas i only charged him with joyning with arminius in this particular , to call the proselytes that were jewes by profession , but sought righteousnesse by the law , abrahams seed ; pag. 105. mr. marshall sayes , that i try all my wits and artifices to shake the strength of his second conclusion by scornfull speeches , &c. the truth is , i was put to the triall of all my wits to find out the meaning of his second conclusion ; but as for the strength of it , it is so small , that he that can but shew the ambiguity in it , may refute it without much adoe . as for the scornfull speeches mr. marshall can find but one , which was the calling of his second conclusion , a cothurnus ; which i never dream't would have been taken for an expression of scorne , but a proverbiall phrase signifying an ambiguous speech used by david pareus in his judgement on the 5 articles sent to the synod of dort , and by others the most grave , and solid divines , i said , pag. 54. that mr. marshall did very carnally imagine the church of god to be like civill corporations , this he calls pag. 121. a scornfull puffe , but why he should call it so , i am yet to seek . pag. 124. he sayes , that i sleight and scorn that which i know nor how to answer , but it would be hard for mr. marshall to verify this in any particular ; pag. 133. he calls the use of the word coccysme very frequent among schollars , and of the same meaning with crambe used by mr. marshall , pag. 256. a scornfull expression ; and because i say , pag. 63. of my examen , your argument needs a swimmer of delos to bring it out of the deep , this he calls pag. 134. my method to cast a scorn upon an argument , which is only the using a proverbiall speech used by spanheimius in his dubia evangelica , and others concerning a thing that there is need of skill to find it out , pag. 162. 163. in answering the argument brought to prove that holinesse , 1 cor. 7. 14. is not federall mr. marshall sayes . all the reply you make to 〈◊〉 , pag. 80. is to bestow a few scoffes upon it ; that my answer is to deny the conclusion , that i shew no faultinesse either in the matter , or the forme of the argument , that the scope that i mention is but a meer figment ; that i doe as good as say that the objectour can make no argument out of it , and that therefore i need make no answer . and that in one place i grant the minor , then the major ; and thus you most gallantly vapour upon me : and after , i durst leave all schollers to judge , whether my answer deserves all this scorne ; and after , you thought to carry it with more advantage to you by scoffing , then by solemn refuting ; and after . truly sir , i am perswaded all learned men either laugh at , or pity this vanity of your disputing ; and pag. 164 not once suspecting i should have met with an adversary so uningenious to say no worse , who would have said the balking of this question , had been the yeelding of the cause . to all this i reply , that my words are misrecited by mr. marshall . i did not say , his answer is to deny the conclusion , but thus , i find no answer to the argument here , except it be an answer to an argument to deny the conclusion . nor doe i say , that the baulking of the question , whether the beleever , when he commits fornication with an infidell , remove the barre in the unbeleeving party , as that the child is ( in the beleeving parents right ) to be reckoned to belong to the covenant of grace , and church of god , had been the yeelding of the cause , which he makes my uningenuity . 2. the passages only taxe a defect in logick in mr. marshall in that place , but doe indeed containe neither matter of scorn , nor gallant vapouring . 3. and however learned men pitty or laugh at the vanity of my disputing , i doubt not to make it appeare ; that neither mr. marshall nor mr. geree have yet made an answer to that argument , which doth overthrow his exposition of federall holinesse , that though mr. geree sayes there was ignoratio elenchi , yet indeed there is no ignoratio elenchi , the thing being concluded that was to be concluded ; and whereas mr. marshall first new makes the major , and then denies it , he deales not rightly in putting in words to anothers argument , and yet the major is rather true with his addition , and then mr. marshall puts a minor of his owne ; and denies it . but the truth is , the argument should be thus framed : that holinesse which might be though one of the parents , were not sanctified to the other , is not here meant ; but faederall holinesse might be , though one of the parents were not sanctified to the other . ergo , federall holinesse is not here meant ; or thus , that uncleanesse wh●ch doth not agree to all the children of those whose parents are not sanctified one in or to another is not here meant : but federall uncleanesse doth not agree to all the children of those whose parents are not sanctified one in or to another ; ergo , federall uncleannesse is not here meant . but these things i reserve till i review the dispute about the meaning of 1 ▪ cor. 7. 14 concerning which i doubt not , but if god spare me life and liberty i shall make good my argument , and answer mr. marshalls exceptions , yea and further shew , that if the sanctification and bolinesse be taken from the faith of one party , and not from the relation of husband and wife ; the apostles reason as they expound it , would have served to resolve two fornicatours whereof one is a beleever , the other remaining in infidelity ; that they may live together as well as two married persons . pag. 10. i said , surely this is a s●●nd signe that you are not likely to make good your ground , when you have yeelded so much : this he calls pag. 105. an idle scoffe , enough in it there is nothing like a scoffe . pag. 113. i say . but your fe●●hing such a compasse about , makes me imagine your attempt will prove but a parturiunt montes , the mountai●es bring forth . this mr marshall calls a jeere , and a confident scoffe , and i confesse this carries the shew of a jeere , when the other part of the verse is ●●●ed ; but i left it out of purpose , that it might not be so taken ; conceiving mr. marshall would have construed it ( as even grave scholars use it ) to signify an attempt that is faire in shew , but vaine in the issue . pag. 122. i say of mr. marshall's consequence which he called undeniable and clear , thus : if you apprehend clear consequence in it , you may enjoy your conceii ; nos non sumus adeò sagaces , we are not so quick witted ; this mr. marshall sayes , pag. 208. is to seek to render an adversary ridi●ulous , by jeeres and scoffes . but the truth is that was not mine intent , but the griefe of my spirit when i wrote this , being then rejected by mr. marshall in the busines of the temple , being told that it was the assemblies rule not to nominate any to a place in the ministery that questioned the baptizing of infants , pinched with the sadnesse of my condition , and considering how the magistrate was incited against such as could not subscribe to mr. marshalls judgement , upon his reasons which he called undeniable , an indignation that men should be undone for not assenting to so poore proofes , made me after i saw my exercitation stirred not to use that quicknesse in those expressions ; which i am perswaded , had i not done , the point would not have been examined by them to this day : p. 122. mr marshall sayes , your answer is a scoffe out of horace , amph●ra coepit institui , &c. which is no scoffe , but a speech often in the writings of scholars , used to signify , that one fals short of that he should prove . pag. 164. i speak of mr. marshalls discourse about gods sealing conditionally to infants , & their after agnizing thus . and therefore this that you make an objection i looke on as a frivolous supposing a chimaera , and then disputing about it . this mr marshalls calls a scoffe . but what is more usuall with schollars , then to call a fiction a chimaera , without the imputation of scoffing ? and these are all the supposed scoffes against mr marshall , that i find noted by him . now that it may appeare how unequally mr marshall deales with me , ( that i mention no other ) that most accurate and grave writer mr gatak●r in a little thing containing but 60 pages , in a full letter intituled antithesis , in answer to two protestants godly men , and as eminent as mr marshall ; doctor ames an english-man professor of divinity at franiker in westfriesland , and gisbert voetius professour of virecht , about lusory lots : hath these passages , pag. 6. sibyllae qod fertur folium : sed qod nisi sibylla nobis explicuerit interpretaturum alium credo autore dempto neminem , pag. 16. cum absurdit as illius detecta a plane jam fuerit & reverà defensoribus suis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pag. 17. quam invovoluta tandem ista ? &c , de sensu si ambigimus , condonabit nobis spero , amesius ; neqe enim hebettoris paulò ingenii qi sumus ista facilè asseq●imur , pag. 20. verum ista prout & superiora ploeraque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pag. 21. nam qae s●quntur mihi aenigmata sunt mera , & sphinge vel oedipo opus habent , pag. 22. nam qae sequntur non sunt nauci , pag. 22. neqè enim perspicuè loqi amat amesius ; sed anguillarum in morem ambiguae locutionis coeno sua involvere & occultare solenne habet , pag. 24. nam in testimonii illius , qod plurimum in hac causa , ponderis obtinet interpretatione , meras agis praestigias ; eaqe proponis , qae sibi invicem adversantur , &c. pag. 27. verum pronuntiata ista qae ex hic positis tamen profluunt , sunt ab omni sensu humano prorsus aliena . ita levior deprehenditur ratiuncula ista , qae pro argumento tamen achillaeo ac palmario proponitur , qàm sunt ipsa farfari folia , pag. 31. qàm imbelle 〈◊〉 elumbe planè argumentum , & viro tanto prorsus indignum . ecqis tam vecors ut ista admittat ? pag. 32. qo teneam vultus mutantem protea modo , pag. 33. vanitatis illos potius incuset amesius , qi tam vana nobis aggesserunt , seqe etiam qi adversus istud objecta tanqam adversus illud opposita proponit ; tum consecutionibus è suo cerebro confictis elidendis negot●um sibi frustra facessit , pag. 34. cum aliorum , tum & amesis etiam ipsius dogma futile , pag. 46. qarum ille q●●sdam tanqam cramben toties recoctam reponit , pag ▪ 48. affirmatur non probatur , quasi pythagoricum illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sufficeret . which passages as i conceive no men ever charged with scoffing so neither doe i conceive justly might mine , which shew no more sleighting or contempt of my opponents then his doe . but pag. 94. of my examen i say , the misunderstanding of colos . 2. 11. 12. hath been the ignis fatuus , foolish fire , which h●th led men out of the way in this matter into bogs . upon this mr marshall pag. 170. thus speaks to me . truly sir , were these scorns of being led by foolish fire into bogs &c. cast upon my selfe only , it were nothing ; but when they are thus cast in the faces of all divines , ancient and modern ; all harmonies and confessions ( except onely a handfull of upstart anabaptists ) as if they were all such simple ones that an ●gnis fatuus , a fools fire might lead them into any bogs ; i can hardly forbeare to tell you : it is an argument of an arrogant spirit . i pitty mr marshall's distemper , that occasioned this passage , to speak of casting scornes in the faces of all divines ancient and modern , as if all divines did expound that text , in that misunderstood way i mention ; to talke of all harmonies and confessions , instead of the harmony of confessions , which containes not many ; and one i am sure it is not against , to wit the english confession : to speak disdainfully of them that are his opponents under the term of upstart anabaptists to make the using of the term ignis fatuus , to resemble a misunderstanding a scoffe ; to impute it to me as if i had accused all divines ancient and mod●rn all harmonies and confessions of simplicity : as if a misunderstanding might not be in all men out of common infirmity ▪ to impute it to me as if i had said into any bogs , whereas i said , hath led men out of the way in this matter into b●gs meaning the opinions ; that baptisme succeeds into the place , room ▪ and use of circumcision : and therefore that the command to circumcise male infants at the eighth day , is a command to baptize any infants of beleivers at any time ; which errours i call bogs , as being indeed anti-evangelicall errours : though all the divines on earth should avouch them , yet this i may say without arrogance of spirit , in just and necessary avouching of the truth . that reverend and learned divine mr gataker in his answer to mr george walkers vindication , pag. 133. sayes thus . howsoever i suppose it no such hainour matter in something to depart from all writers knowne to 〈◊〉 that have gone before us . sure i am that junius and tremellius in translating and expounding some passages of scripture , departed from all known interpreters than had gone before them as in that place , mal. 2. 16. that in all , even the best translations ever before ran ; if thou , hate her , put her away ▪ pareus comment : in 1 cor. 1. 12. miror verò hoc loco omnes ferè● interpretes fictionem statuere . i might fill a volume with interpretations different from all foregoing ; yea , what interpreter of note is there who doth not differ from all others , and yet it is not counted arrogance ? besides , if this be not allowed upon cogent reason , how shall scriptures and truths be cleared ? how shall we avoyd idolizing of them that goe before us , and subjecting our judgments to them ? and that i spake right , it may appeare in that ▪ in the principall thing of my exposition of colos . 2 11. 12. to wit , that baptisme is mentioned not to shew that it succeeds circumcision , but because it is one of the means whereby we have communion with christ , and are comple 〈◊〉 in him , and therefore faith is joyned with baptisme , and alleaged to prove it ; gal. 3. 25 , 26 , 27. ( not as in mr marshall's defence , gal. 5. 25 , 26. ) and rom. 6. 3 , 4 ▪ 5. which plainly shewes that here baptisme is not mentioned to that end mr marshall expresseth , & upon which the misunderstanding of this place was occasioned , but to another ; and therefore it proves not that which mr marshall would gather from it ; if it did , it would prove that faith succeeds into the roome place , and use of circumcision as well as baptisme . to this mr marshall plainly sayes , but is not this the same , sense with mine . but he after spends a great many words to no purpose ( as he is wont to doe when he mistakes my reason ) imagining i had reasoned thus . baptisme is named as one of the meanes whereby we come to be compleat in christ , therefore i● d●th not succeed in the room of circumcision , whereas my re●son is t●us . baptisme is alleaged as one of the meanes whereby we come to bee compleat in christ , therefore there was another reason besides the succession of it into the place of circumcision , why the apos●● there me●tions it , which mr marshall denied ; which reason is good , except it were true , that every meanes whereby we are compleat in christ , succeeds circumcision , the contrary whereof is confessed by mr marshall in acknowledging faith to bee one of the means whereby we are compleat in christ , which yet succeeds not circumcision : many more such mistakes in doctor homes , mr. geree , and mr marshall , i may hereafter shew ; i thought it best however god deale with me to cleare my selfe in this , and to take notice of this concession , which with others i may improve to overthrow all mr marshall's dispute . but it is arrogance to deny that which all reformed churches reach , that our baptisme succeede into the plane , roome , and use of the jewes circumcision . to this i answer : 1. i know not that all the reformed churches teach this , i remember not where this doctrine is determined in the church of 〈◊〉 publique doctrinals . 2. master gataker in his postcript to master wo●ns defence , saith thus , that justification 〈◊〉 remission of 〈◊〉 , for my part i deem erro●●us , and suppose that elsewhere i have evidently shewed 〈◊〉 so to be ; how be it calvin , b●●● , olev●● , 〈◊〉 , piscator , parens , ●●sculus , bullinger , fox , and divers 〈◊〉 of great 〈◊〉 , and name , yea whole synods of ours are 〈◊〉 so to say , and yet i never heard this charged for arrogancy on him . and for the assertions i impugne , that baptisme comes in the place , roome , and use of circumcision , and that this may be proved from colos . 2. 11 , 12. though master marshall hold his rod over me , saying , i can hardly forbeare to tell you it is an argument of an arrogant spirit , i feare not yet to call them an iguis 〈…〉 of the way in this matter into begs . to conclude my answer to this charge of scoffing , i do the lesse marvaile that it is my lot to be thus charged , when mr geree in his vindiciae paedob●ptes●● , pag. 60 , 67. cals one free speech very necessary of master ralph 〈◊〉 a man so approved , as by ordinance of parliament constituted master of a house in cambridge , a quipping 〈…〉 of a satyricall spirit against our reverend divines , 〈…〉 checked , abhorred , not countenanced . and i say further that if my memory do not deceive me , there are passages in 〈…〉 , that carry as much shew of irony as mine do , towards a man for age , and learning not inferiour to master marshall , and therefore i suppose my words , which are usuall among scholars , might have had a more favourable construction . i am bold to make use of master gatakers words to lucius , part. ult . sect. 8. pag , 91. stomach● nimium q●m indulget vir cl : superciliumq● nim is alte attollit , qi tam aegre fert placita su● citra uliam vel censoria magistralitatis , vel censurae magistralis volam aut vestigium eis formnlis qibus apud in scholis disceptantes nihil est vsitatius negari , idq : cum negationis rationes adiectas aut videt aut videre si velit qeat . neverthelesse i professe freely , that had i dreamed such expressions so usuall in scholastick disputes would have been so taken , i would for avoyding of offence have abstained from them . there is another charge against me that sticks deeper then the former , and it is this : master marshall in his sermon had mentioned the anabaptists as a dangerous and turbulen● sect , working a world of mischiefe about munster , and other parts of germany . this relation i conceived to be used , not only to magistrates to make them wary to prevent the like , b●t also in all sorts of auditories , with much ingemination to make the persons that question the baptizing of infants odious , and unsufferable in a christian commonwealth , and to stop mens eares against such evidence as may cleare the truth in this matter . to this therefore , as being an objection in the mouth of all sorts of men against the ant●paedobaptists , i thought it best to answer : 1. by granting much of the relation to be true , though perhaps vehemency of opposition ●ath made matters more , or worse then they were , as it is wont to be in such cases . to this master marshall saies , that he is confident i shew more good will to the anabaptists , then intend ill will against those worthy men who have written those stories . i do take with the right hand this charitable opinion in master marshall of my intentions , and i plainly reply , that the truth is , that i did use those words , neither out of partiall good will to the one , nor partiall ill will to the other , but out of a desire to remove that prejudice , which hindered men from examining the truth . as for the men i abhorre the wicked practises of the one , yea so much the more i abhorre he practises of them that would so solemnly by baptisme engage themselves to be christ disciples , and yet act such monstrous villanies , as having learned that the more profession a man makes of holinesse , the more accursed is his wickednesse ; and for the other , i beare as much good will to the memory of them , as if they had agreed with me in opinion . i hope i shall never make agreement with me in opinion , the reason or rule of my love , but relation to jesus christ , appearing in holinesse of life . master marshall saies , that the things are not to be questioned , and that he thinks that i am the first of our divines who have suspected them to overlash in their relations . to this i say , my words are plaine , that much of this is true i make no question , meaning the maine of the relations , that the men denied baptizing of infants , and that they brake out into such turbulent practises as are related of them . that which i added though perhaps vehemency of opposition hath made matters more , or worse then they were , as it is wont to be i● such cases , meaning this , of some particular circumstances in some persons , was not because i suspected the overlashing of the historians , as if they wanted fidelity , but because many things were brought to the publike knowledge by the bishop and canons of munster , their partisans who were papists , and would aggravate all things to the most to make the lutheran reformation become odious ; as studley did in the accident of euoch ap evan killing his mother and brother , or else by captives or desertors , who for favour or mercy would frame their tales , as they conceived might further their ends and because experience of the uncertainty of the manner of carrying things in our times , hath made me speake warily concerning things past . and to speake plainly , when i consider what hooker relates out of guy de bres of the seeming holinesse of the generality of them , their orthodox confession at first mentioned by master marshall from master dury his knowledge , the proceedings and parts of bernardus rotmannus and some others , the things mentioned by my examen , part , 2. sect. 3. the testimonies of gualter , and cassander , that the commotions in germany began from oppression in the state , that luther wrot to the germane princes against their opressions , the strange spirit of lutherans ever since , and the wofull tragedies of germany in this last age , i do count the story of the anabaptists to containe in it many things , the true reasons of which , and the true knowledge of the circumstances concerning them will not appeare till the day of the revelation of the righteous judgement of god. 2. i assigned some possible meanes of the turbulent carriages , and errours of the anabaptists , beside their opinion of antipaedobaptisme . to which master marshall saies , he can hardly guesse whether i int●●ded to excuse the anabaptists in part , or to blame the reformed churches for not hearing them , or to hint it as a warning to our selves . i answer , i did it to shew there might be other reasons of those tumults and divisions that the anabaptists fell into , then the opinion of antipaedobaptisme ; sundry of which , if not all i think happened in their case . master marshall saies , he never read that they sought reformation in a regular way , or were denied it , before they fell into those furies . how farre they sought it i cannot tell , it is plaine that carolostadius and pelargus and some say melancthon would have reformed it in saxony , had not luthers pertinacy in that as well as consubstantiation , and images withstood it ; and how baltazar huebmer sought it at zurich , and was denied , it , is known . i thinke the reformed churches have been to blame , and so may be our present reformers , that they have never yeelded to reforme it in a regular way ; and if anabaptists have never sought it afore me , it hath been it's likely , because they saw mens spirits so bent against them , that they thought it in vaine , yea they have beene rather forced to conceale themselves , it having beene accounted criminall , justly deserving excomunication , deprivation , and sometimes death , so much as to question it . and that the anabaptists have been so cast out and rendered odious as they have been hath been the reason why they have been forced to become a sect ( which i do not justifie ) and by reason thereof , factious spirits have joyned with them , and perverted them with other errours , which perhaps had not happened , had th●y been more tenderly and considerately handled at first . 3. i said , but have not the like ▪ of not the same things happened in other matters ? did not the like troubles happen in queen elizabeths daies in seeking to remove episcopacy and ●eremoni●s ? to this master marshall saith , the rest of that section , is to me extreamely scandalous , when i read your odious compar●●●●s between the non-conformists in queene elizabeths daies , and the anabaptists in germany ; it even grieves me to consider , whether affection to your cause doth carry you and master geree not only pag. 70. of his vina●●c●● paedobapt●smi , wonders at me that i should compare the troubles of the non-conformists , and the anabaptists , and marva●les such an uncharitable and unjust thought should arise in me , that divisions or other miscarriages of the non-conformists should bring them low in england : and beside all this , master geree publisheth a single sheet in print , and it came to my knowledge first by one that carried it about with other news books , and this paper he styles the character of an old pur●tan 〈◊〉 non-conformist , and in the end saith thus : r●ader s●ing a passage 〈◊〉 master tombes his book against p●dob ●pt●sme , where in he compares the non-conformists in england , to the anabaptists in germany , in regard of their miscarr●ages and ill successe in them endeavours till of late yeares , i was moved for the vind●cation of those faithfull , and reverend witnesses of christ ▪ to publish this character . in which mr geree plainly insinuates , that i acculed those faithfull witnesses of christ , whom he cals elsewhere the grave , godly , learned and unblameable non-conformists in england . i o answer this objection , i say that i never had a thought by those words did not divisions and other miscarriages and persecutions , bring the non-conformists of england as low as the anabaptists in germany ? to accuse those men he names of such miscarriages . i honour the memory of cartwright , brightman , hildersham parker , dod ▪ bradshaw , and the rest of the same stampe as godly , learned , unblameable and faithfull servants of christ . but i said some there were tha● in seeking to remove episcopacy and ceremonies did by their divisions , meaning those of browne ▪ barrow , and others , and other miscarriages , meaning of the writers of the books called martin m●rprelate , and the like , the miscarriages of hacket and his companions , the prelates taking hold thereof to accuse them as seditious ▪ and to incense the queen and state against them with per●ec●tion bring them as low as the anabaptists in germany . and i said that the like if not the same troubles happened here in england as in germany , meaning not in the degree , out in the kind , not in the fruit , but in the seed , which if the prudence of the state here had not timely prevented ( which could not be so well done in germany , by reason of so many petty free states ) might have broken out into as great a flame as those combustions in germany . in which my intent was not to discredit bullinger , sl●id●n , calvin , &c. no● to justifie in the least manner the anabaptists wicked practices , but only to shew that in seeking to reforme an abuse , there may happen such miscarriages ▪ and divisions , by the devils stirrring up some ●actious and by pocriticall spirits of those that joyne with the seekers of reformation , to breake out into hainous enormities of 〈◊〉 to stop mens mouthes from speaking for , and mens eares 〈◊〉 ●●aring of truth . and therefore all that love the truth , 〈◊〉 they have reason to suppresse those turbulent spirits , and 〈◊〉 heed of mens heady advises though for a good end , yet they should not yeeld to the devill so much as to permit him by the clamours against those factious spirits , to cheat them of the truth , or to make them lesse , but rather morezealous for it . and that this was my meaning , had my words been either well heeded , or candidly construed , might have been perceived by them . here i wish master geree to consider whether it were agreeable to that friendship he acknowledgeth to have been between us , without any violating of it on my part , to publish such an unjust charge against me , and so to lay more burdens on my backe , after i told him he had not dealt kindly nor rightly with me in his epistle dedicatory to a peere of the realme in aspersing me , whereby i might suffer much and never be heard speak for my self , & yet never once aske me though he had twice conference with me , once a little before his book was published , the other , the same day it was put forth , whom i meant in those passages . i may well take up that speech of absolom to hushai , is this thy kindnesse to thy friend ? now from that which hath been said , it will be easie to answer master marshal's quaeres . the anabaptists in germany rose up , and with fire ●nd sword pulled down magistracy , scholes , &c. did the like , if not the same things happen here ? t is true the bores 〈◊〉 countrey people over all germany did such things , and among them were those that they called anabaptists , but these things were done by others then anabaptists , and in some places where it doth not appeare to me that any such were : the cause of which was pr●tended the oppressions of the people by the princes , but in truth ▪ their desire to plunder , and spoyle . now though the seekers of the removall of episcopacy , and ceremonies did not the same things in degree , yet they did such seditious things as were of the same kind , and tended to them , as inciting against the magistrates ; such invectives against schooles , as had they not been withstood , might have produced the same effects , of which you may see passages out of barrow ▪ in master 〈…〉 , chap. 2 ▪ and i pray god we never ▪ find by experience , that discontented i presbyterians can act the like things for their presbytery , that anabaptists did for their anabaptism ▪ mr marshall saith , what did the non-conformists ever endeavour to do beyond prayers and teares ? if m. marshall mean by non-conformists such as m. geree describes in his character , i have nothing to accuse them , but if he mean by non-conformists those that ●ought to remove episcopacy and ceremonies ( which was my phrase , knowing that in processe of time the terme non-conformists was contradistinguished to separat●sts ) some of them used railing against men in place & authority , witnesse the libels of martin marprelate , and such like in too great abundance , some of them , if cam●en relate true in his anuals of elizabeth ad annum 1591. either conspired with , or some way animated hacket , upon conceite that he was an extraordinary person raised by god to bring in the discipline . master marshall saies what turbulent sect was ever among them , my words were , did not some of them that ●ought to remove episcopacy and ceremonies ▪ grow a dangerous and turloulent sect ? which words of mine are true in the followers of browne , barrow , &c. whom i thinke mr marshall will not deny to have been a dangerous and turbulent sect , and they were at first a part of them that sought to remove episcopacy and ceremonies . he askes , what were those divisions and miscarriages which brought them so low ? 〈◊〉 had said , did not divisions and other miscarriages and persecutions bring the non-conformists of england as l●w as the anabaptists ? the divisions i meant , were those that were between the separatists and other non-conformists , the miscarriages i meant , were those of martin marprelate , barrow , hacket , and others which did meite queene elizabeth and the s●ate against them , to arme the bishops with their power , by which they did persecute them . dr iohn burges rejoynder , chap. 2. sect. 11. pag. ●5 . ●or my part i thinke that the violence of some meaner ●en against those things , hath caused the sharper execution of lawes against some other men of worth . crudelem medicum intemperans ager facit . master marshall toucheth the story of hacke● and his companions and then saith : but what is this to your purpose 〈◊〉 had hacket to do with the non-conformists , who you know ( 〈◊〉 fever you read the story ) abominated him , and would have nothing to do with him 〈◊〉 before he 〈◊〉 into those p●ankes he plaid in london ? i answer , i have read the story of hacket in camdens annals of queen elizabeth ad annum 1591. in saravia against beza de diver●●s ministrorum gradibus , in stow and howe , and i do not find by these that the seekers to remove e●iscopacy did abominate him as you say , but that wiggi●ton a minister , and others of that party did either conspire with him , or otherwise encourage him upon the hope they had , that by him the discipline should be p●omoted , and i find many practises like those of iohn of leyden at munster , as the pretending of revelations , affecting anointing as a king , commanding his prophets arthington and coppinger to go into the citty and preach , exciting the people against the archbishop and lord chancelour yea i find hacke●'s end to have been worse in a more horrible manner than that of ●ohn of leyden : nor do i doubt had london been in the same state as mu●ster was , but the tragedy would have been as bad in the seeking to remove episcopacy and ceremonies , as it was in seeking to remove paedobaptisme . and if the non-conformists did abominate hackes , so did the anabaptists that followed mennon , the munster , and batenburgick , furies . and as for the parallel i brought out of whitg●ft and hooker , i did it not to justifie their charges against the non-conformists , but to shew that they deprehended a likenesse of spirit & waies in some of the one , as well as the other . and my end in the whole was to shew , that in seeking to remove a reall errour , and abuse , fa●●ious persons may fall into such miscarriages , and yet their miscarriages ought not to hinder the reformation of the errour or abuse , though these things may well be urged for caveats to magistrates and people , to suppresse & take heed of the seditious practises of such agents : which warning being rightly taken , is good and necessary , yea perhaps more necessary for these times then i at first imagined , and so needs not a del●a ur , but a right construction . another charge master ley , and master marshall fasten upon me that i wrote my treatises as a braving goliah , so master ley , ub● supra : master marshall in his defence , pag. 2. and came into the field so bravingly and gyantlike . pag. 244. truly sir , thu smels a little too ranckely , thus confidently to challenge all men , not contented with goliah to say , give me a man that i may fight with him , but to defie a whole host , argues a little too much selfe confidence : to which i answer if master ley , or master marshall either had allowed me so charitable an opinion , as my forepast life and actions might have induced them to have of me , or heeded my words in the prologue and epilog●e in my examen , they would never have fastned this charge of a braving goliah , or c●●fident challenging or defying a whole host on me . ●or my bygone actions , they rather speake me a man willing to gratifie others , and to serve the common good , then to make estentation of my selfe out of selfe confidence . there are many that can make report of my labours in the places where god hath disposed of me , there are none that can give one instance , wherein i have put my selfe forward to shew my parts either in preaching the publike sermons in the university , or at pauls , or in great meetings in the countrey ▪ or before great men , or the parliament , or the armies , out what ever i have done upon any such occasions , necessity or conscience have induced me to it . and for my writings such as they are , setting aside the examen and exercitation , they carry their plea for them in their forehead . infirmities i have , and those many , but sure the whole course of my actions are a plea for me against this imputation of a braving , challenging , vaunting humour : yea did not the mindfulnesse of my account in god , love to the soules of men , and the discharge of my duty , lead me into publique actions , i should rather embrace that advise , be●● qui latuit , benè vixit . certainly in this businesse , i was so farre from the braving humour , that , as may be perceived by the relation above , necessity engaged me to it , not selfe confidence , and an humour of ostentation . the truth is , there were other arguments that i had entered upon , before i was engaged in this matter , as namely against the mortality of the soule , universall grace , the antinomian errours about justification , and justifying faith ▪ and some since , as about the matter and forme of a particular visible church , about the nature of schisme and heresie , in which i might safely have exercised such abilities as i have , if selfe ostentation had been my motive , and not have put my finger in this fire , durst i desert the truth . but how uncharitably mater ley , and master marshall do construe my action , i thinke it will presently appeare to him that shall read the prologue , and e●●logue of my examen , especially those speeches , wherein i declared my intentions to be either to rectifie master marshall , or to be ractified by him , that we might give one another the right hand of fellowship ▪ and i pray that the lord would vouchsafe to frame our spirits to seeke the truth in humility and love , which might have given them cause to have conceived otherwise of my disposition , then they have done , except they judged my speech hypocritical , which i am sure would have been beyond their line to do . in the epilog●e i tell master marshall , that i examined his sermon in the middest of many wants , distractions , discouragements , and temptations , which were indeed very many , so many that nothing but gods assistance , and the thought of my account to god could , as then the case was with me , have carried me thorough the worke . i said that i kn●w no reason , why master marshall should conceive , that i had taken the paines to examine his sermon for any ends crosse to the finding of truth , i tell him plainly , my reall mention in this worke is to discover truth , and to do what is m●et for me in my calling , towards the reformation of these churches , according to gods word , ●●ts which we have both bound our selves by solemne covenant . these words should have acquitted me from this charge of braving out of selfe confidence , if master marshall , or master ley knew nothing to the contrary , as i am sure they did not , and i thinke they have no prospective glasse to look into my brest . and for the words mr marshall saies , smell a●lutle too rankely of challenging and difying a whole host , had he considered or recited the whole period , and not cut off my words in the middest , he had seen that my words were not a braving challenge , but a fai●e and most reasonable motion , to have some one treatise framed by those that had appeared in publike , and whose writings or sermons , i had endeavoured to answer , that i might know what they would stand to , and save my selfe the labour and charge of buying and reading every indigested pamphlet : and after i made another motion , in case this was not liked , to have a meeting to consult about a way of brotherly and peaceable ventilating this point . the rejecting of both these motions by master marshall if they make him not inexcusable , yet i presume make my preceedings excusable , and his so p●lpable a misconstruction of my spirit in this matter , doth strongly argue that he looked on my writing with a ●loudshot eye , however he protest the contrary in his epistle dedicatory to the assembly . and i think he should not shoote very wide from the marke , that should imagine that these exceptions against the author , are for want of a cleare answer to the booke . there is yet another charge against me that flies higher , and comes ●earer to the matter , if it were true , and it is indeed ( though they do not call it so ) the deceit of sophistry in my writing , which if it were so , were a damnable sin to pervert the truth of god by such prophane handling . but let us consider what is said : master marshall pag. 2. of his defence , saith thus : wherein i shall not ( as you have done ) carpe at every phrase or expression ▪ nor digresse into imp●rtinent discourses , thereby to swell up a volume , nor amuse the reader with multitudes of quotations of latin and greeke authors , and then turne them into english ; nor frame as many sense of an expression as is possible , and then confute them , and so fight with men of straw , of mine own set●ing up : nor spend a whole sheet of paper together , in confuting what was never intended by my adversary , as the reader shall clearly perceive you have dealt with me . in answer hereto , i say : the first charge is so ranke , that unlesse he meane by carp●●g something else then i conceive , to wit a wanton , unnecessary , quarrelling , or excepting without cause , it is so palpable an untruth , that i wonder he would let it fall from his 〈…〉 he wrote at adventure . i do sometimes ( and yet not so frequently as there was occasion ) declare the ambig●ity and unfitnesse of some expressions ▪ but never without reason our of a carping humour ▪ much lesse carpe at every phrase or expression . and for the second , it is true ▪ i do make some digressions , and so did doctor 〈◊〉 white in his 〈◊〉 the 〈◊〉 church , doctor twiss● 〈…〉 arminiu● , but these digressions i am 〈◊〉 a reall 〈◊〉 pertinent , and necessary to a full discussion of the argument in hand , 〈◊〉 to 〈◊〉 a volume , but to cleare the 〈◊〉 ▪ the third ch●●ge is as va●●e , for the quotations are not multitudes , 〈◊〉 so many as that praise worthy writer master gat●●er 〈◊〉 of them 〈…〉 not for amusing the reader but for 〈…〉 speakes it of himselfe , and i there through mistake of memory put [ ar●es ] for [ orange ] a city neare it . and these i thanke doctor homes for advertising me of : and shall be willing to confesse any other oversights , that no reader may be deceived by me : though for the present i know no other . doctor homes names some other , yet i conceive wrongfully . as for the framing of as many senses of an expression as is possible , and then confuting them , this i thought had been a vertue in disputing to find out the many senses of an expression , and to confute them . i ever tooke this good arguing ▪ if the conclusion be true , then in this or that sense , but in none of all these it is true , ergo it is not true ▪ and that this had not been fighting with men of straw , but fighting with the strongest enemy that was in the field . the last charge is , that i spend a whole sheet of paper in confuting what was never intended by him : be it so ; yet if the reader were likely to take it so , it was fit it should be refuted , and himselfe blamed for speaking no plainer , but leading his reader and answerer out of the way , by the ambiguity of his expression . but to examine this charge more fully : he meanes i assure my selfe the refuting of this conclusion exam part. 3. sect. 4. from pag. 48. to 54. ( which comes short of a whole sheet ) that the cov●nant 〈◊〉 saving grace in christ . expressed in gen. 7. 7. in these words [ i will be thy god , and the god of thy seed ] is made to beleevers and their naturall ●eede . this saith master marshall pag. 116. of his defence was never asserted by him . for my part , though i conceived still that master marshall would never stand to this assertion , and i acknowledged in expresse termes , that sometimes ▪ master marshall spake mo●● warily , yet i gave many reasons why in his second conclusion his words were to be so taken , as if he had asserted that , which master marshall neither hath ▪ nor i thinke can clearly take off ▪ nor did i herein fasten any thing upon him against 〈…〉 as he 〈◊〉 to suspect , pag. 116. of his defence , and master geree pag. 13 ▪ of his vindiciae paedobaptisms . for the passage be brings out of my book is not contradictory , s●th i might suppose he held not all the infants of beleevers to be actually ▪ regenerate , and yet might suppose he held that the covenant of saving gr●●● was made to them all , sith all the elect persons have the covenan● made to them as the apostle supposeth , rom. 9. 8. and yet are not actually regenerate . besides master marshall in his answer to the fourth and fifth objection , speakes as if he held the covenant of grace conditionall ▪ and so might hold that all the children of beleevers have the covenant of saving grace made to them conditionally , though not absolutely . i will adde what doctor homes pag. 1. 3. of his animadversions tels me . master t. kn●w learned master p. ( i thinke he meanes master william pemble of magdalen h●ll in oxford , a famous worthy writer , whose memory is very pretious to me , in whose time doctor homes , master geree and my selfe , lived together in that house to the benefit of us all ) who would say , can any meere man write much , and not in any thing contradict himselfe ? why then should it be thought strange that i should conceive master marshall would contradict that in one place , which he had avouched elsewhere , especially sith i find it frequent for protestant divines in this very thing , to unsay in dispute against arminians about perseverance , what they avow in dispute against anabaptists : sure i am master cottons words which i examine in a digression , meane plainly the covenant of saving grace , and therefore he interprets gen. 17. 7. of the covenant of saving grace , and master philips , that the covenant is made to them because offered , and master thomas goodwin in his lectures about infant-baptisme , meant it of the covenant of saving grace and therefore limited it so , as that for the most part election did run through the loynes of beleevers , and master herle at bow-church for master goodwin on heb. 8. 10. tooke upon him to refute anabaptists from thence , because the covenant there was made with the house of judah , and gal. 3. 14 , the blessing of abraham was to come upon the gentiles ▪ and that was the covenant of saving grace . and for my part , i know not how to construe those words of the directory , that the promise is made to beleevers and their seed , any otherwise then of the promise of saving grace , which i conceived plaine by the expression following , make this baptisme to the infant a seale of adoption , remission of sins , regeneration and eternall life , and of all other promises of the covenant of grace . the directory doth in my apprehension plainly appoint the begging for the child the accomplishment of the promise before asserted to beleevers and their seed , and therefore as in the petition it is meant of saving graces , so in the assertion , or else the words are so ambiguous , as they may be a cothurnus , which were more fit for a canon of the coun●s of trent , then for the directory of a protestant church . besides the same promise is said to be made to beleevers seed , which is made to beleevers , but that they will not d●ny to to be meant of the promise of saving grace , therefore neither the other . to this master marshall pag. 116 , 117. of his defence answers thus ▪ 1. he leaves out the words which were for my purpose [ and of all other promises of the covenant of grace ] which is not right dealing : 2. he makes me to conclude from that i cite out of the directory , that if there be not a promise of these saving graces to infants , in vaine are they baptized , and the seal ▪ is put to a blanke . and this consequence he denies , but saith nothing to that which was indeed my reason , which was this , master marshal's second conclusion is to be understood as the words in the directory , this master marshall grants , but the words of the directory speake of a promise of saving grace . this i prove , 1. because the same promise is said to be made to the beleevers seed , which is made to beleevers , for it were a strange equivocation to understand the same terme in the same proposition in two different senses , but the promise made to beleevers there meant , is the promise of saving grace , ergo so is the promise to their seed . 2. because the words speake of the same promise before , in the direction concerning doctrine , which they meane after in the direction for petition , else there would be a cathurnus , which were absurd , but in the petition they mean the promises of saving grace , therefore also in the doctrine . as for that which master marshall makes my conclusion from the words of the directory , that in vaine are they baptized , the seale is put to a blanke : it is no inference from the words of the directory , but comes in in another period , at least fourteene lines after , and among other reasons it is a medi●m to prove that the second conclusion must be so understood , because that is the plea they make for infant-baptisme , and therfore unlesse it be so understood , they must revoke that plea. m. g●ree pag. 13. ( if i understand him aright ) makes this the sense of the director● , the promise is made to beleevers and their seed , that is , it is to be presumed in charity of all the infants of beleevers , that they enjoy the inward graces of the promise till they discover the contrary . wherein , though he grant that which i contend for , that in the directory the promise is meant of saving grace , yet he hath invented another shift to save the credit of the assertion of master marshall and the directory , which he confesseth , if it be taken as i conceive it is , is so manifestly against protestant principles and experience that none can hold it . but who would ever construe those words , the promise is made to beleevers and their seed ; that is , it is to be presumed in charity of all the infams of beleevers , that they enjoy the inward graces of the promise , till they discover the contrary , but he that would make mens words like a nose of waxe , to turne them which way he is willing they should be taken ? would any man construe the words [ 〈…〉 to beleevers ] any otherwise then thus , the promise of saving grace is made by god to beleevers ? and must the same phrase in the same proposition in the other part be construed thus [ the promise is made to the seed of beleevers ] that is , it is to be presumed by men in charity till they discover the contrary , that all the infants of beleevers have the inward graces of the covenant . as if the making of a covenant were all one with a charitable presumption , or the seed of beleevers were all one with infants , or when they are adulti they are not their seed . the apostle rom. 9. 6 , 7 , 8. when he expounded the promise , gen. 17. 7. of the spirituall , not the naturall seed , did not imagine , that the making the promise was mans act of presumption , but gods act , and acts 2. 39. ( to which and gen. 17. 7. it's likely the directory alludes ) the promise ▪ as master marshall expounds it , is of christ and his saving benefits , and the making of it is meant of gods act , not mans presumption . adde hereunto that the whole series of the direction in the directory carries the meaning thus . for having said , that baptisme is a seale of the covenant of grace , of our ingrafting into christ , and of our union with him , of remission of sins , regeneration , adoption , and life eternall , it followes after , that the ●eed and posterity of the faithfull borne within the church , have by their birth interest in the covenant , and right to the seale of it , and to the outward priviledges of the church , &c. where the directory makes a threefold interest : first interest in the covenant . secondly , right to the seale of it . thirdly , right to the outward priviledges of the church , the covenant , seale , and outward priviledges of the church are put as distinct things , and the covenant they have interest in , is the same covenant of which baptisme is a seale , as is plaine by the pronoune [ it ] which imports the same thing : now baptisme is before said to be the seale of the covenant of saving graces , therefore the covenant that the seed of beleevers have interest in by their birth according to the directory , is the covenant of saving graces . which sith master marshall dares not assert , and mr geree saith is manifestly against protestant principles , i wish it were as it ought to be laid to heart , and that the assembly would remember that which they say pag 30. of the answer to the remonstrance of the seven dissenting brethren . and it was further declared , that even in those things which the assembly had voted , and transmitted to both houses of parliament ; yet we did not so leane to our own understandings , nor so prize our v●tes ; but that if these brethren should hold forth such light unto us as might convince us of an errour : we should not only desire the parliament to give us leave to revise our votes , but to revoke them , if there should be caus● . which would indeed bring much honour to the assembly , and knit the hearts of the godly to them : whereas through their silence at this time , this and some other things in the directory about baptism passing uncorrected , & standing confirmed by law , great disquiet to the church of god , and the undoing or molesting of many godly persons , may follow when they cannot yeeld without sin to the doctrine and practise of baptisme as it is there set downe . this by the way . but mr. marshalls tells me pag. 1●0 . of his defence , you cannot be ignorant how our divines owne the outward administration of the covenant under the notion of foedus externum and the spirituall grace of it under the notion of foedus internum : and that still i restraine the covenant to the spirituall part onely ; and would perswade my reader , that they who speake of the covenant of grace , must meane it thus strictly ; and yet i bring not arguments to disprove a true visible membership upon a visible profession , whether the inward saving grace be known or not . to this i answer . i confesse i have met with that distinction of foedus externum & internum , in some protestant writers , but not meeting with it in mr marshals sermon , i had no occasion in my e●a●en to meddle with it but now i will declare my thoughts of it . i confesse that circumcision is called the covenant , gen. 1● 13 ▪ by a me●onymy of the thing signified for the signe , as the text it selfe expounds it ; and i confesse that the apostle rom. 2. 28. distinguisheth of circumcision outward in the flesh , and circumcision of the heart : but no where in scripture doe i meet with the distinction of the outward and inward covenant , nor doe i conceive the expression right . for if the distinction be only distinctio nominis , it should be thus , covenant is taken either properly or improperly by a trope , and not covenant is either outward or inward , if the distinction be distinctio rei : then there is some common notion of a covenant thus distributed , and so the sense must be ; some covenants , that is , promises ( for the nature of a covenant is a mutuall or single promise ) are either externall or internall , and this may be understood either in respect of the making of the promise , and so it is not right for all promises in that sense are externall , none internall for afore it be declared by some transeunt act it is not a promise , but an intention or else it may be understood in respect of the thing promised , and it is confessed that god promiseth inward , and outward good things , and if this were the meaning i should not much except against it , though i should like it better to expresse it thus . the things covenanted are outward or inward , which is plain and easie to be understood , then to say , the covenant is outward , or inward . but mr marshall by the outward covenant means the outward administration of it , and by the inward covenant the spirituall grace of it . according to which explication the distinction is not agreeable to logick rules , nor can stand mr marshall in any stead , but to convince him of trifling and equivocating in his first argument , and two first conclusions . trifling i say in his first argument . for the first argument was this . the infants of beleeving parents are foederati , therefore they must be signati . now mr marshall will not have the antecedent understood of the inward covenant , that is the spirituall grace ; he blames me for that , and he himselfe rejects it in that sense ; then the sense must be , the infants of beleeving parents are foederat● , that is in the outward covenant of grace , that is according to mr marshall in the outward administration of the covenant . now what is the outward administration he expresseth pag. 48. of his sermon , calling baptisme the new administration , and circumcision the old . this then is mr marshals argument . the infants of beleevers are in the outward covenant , that is , in the outward administration , meaning baptisme or circumcision ; this is the antecedent , the consequent or conclusion is , therefore they must be signati ; that is , baptized or circumcised . but is not this a meer inept tautology ; all one as to prove they must bebaptized , because they must be baptized ; all one as to argue , he must have ensem , because he must have gladium ; this is pauls epistle , because this is pauls letter . i said equivocating . for by the covenant mr marshall makes shew of one thing in the first conclusion , but meanes another in the second . for he had said conclusion the first , the covenant of grace for substance hath been alwayes the same , and pag. 10. he shewes wherein lies the substance of it ; to wit , the spirituall part ; now who would not have expected that the second conclusion should be meant of the same covenant to wit the inward ; sith he sayes , pag. 26. the proving the two first conclusions gains the whole cause , if the covenant be the same , and children belong to it , then they are to be owned as covenanters ? yea , and his first text to prove the second conclusion , acts 2. 39. he himselfe expounds it of christ and saving benefits by him . but it seems mr marshal's heart failes him , he found that assertion too hot for him , though that be the ordinary assertion , in the directory , in books and sermons , insomuch that it is an usuall expression to say infants are confederates with their beleeving parents in the covenant of grace ; and therefore now , the second conclusion , that the children of beleevers belong to the covenant of grace , must be understood in another sense then as the covenant of grace is taken in the first conclusion , which is to equivocate . yea further by reading mr marshalls defence , pag. 92. and elsewhere i suspect there is a farther equivocation in mr marshalls argument , which mr marshall it seems doth not perceive , divers expressions being by him taken as the same , which are not the same ; nor to be confounded . for , pag. 92. mr marshall speaks thus ; i concluded therefore that by gods own will , such as enter into covenant ought to receive the seale , which seems to be the proposition by which the sequele of mr marshalls first argument is to be proved , so that he seems to frame the syllogisme entirely thus . they that enter into covenant ought to receive the seale , but the children of beleevers enter into covenant , therefore they ought to receive the seale ; so that the minor seems to him to be all one with this proposition : the children are foederati , which is elsewhere expounded of the outward covenant , or the right to be baptized , but to have right to be baptized , is not all one with entring into covenant . entring into covenant is some act farther then having of right ; for a person may have right to baptism before he enters into covenant . mr marshall should have heedfully distinguished the covenant of grace , which is gods act in his promise of grace ; and belongs to none but those he hath made that promise to , and the outward administration , which is the administratours act ; and not have called it the covenant , and the entring into covenant with god , which is the act of the baptized , and cannot be done ordinarily by an infant , who is onely passive , and makes no promise at baptisme ; and therefore cannot be rightly said to enter into covenant with god. the want of such distinctnesse in expression serves for no other purpose but to puzzle a reader , and the very truth is , the argument which mr marshall , mr geree , doctor homes , &c. bring from the covenant to the seale for the baptizing infants , if it be well sifted , is either a tautology , or an equivocation ; as i may more abundantly shew , if ever i have liberty to examine their intangled discour●es . now from hence he may know the reason why i still rest●aine the covenant to the spirituall part only , which is , because i love to speake plainly without equivocation , and as the scripture doth , and why i would perswade the reader , that they who speake of the covenant of grace must meant it thus strictly , because i would have it thought they do not equivocate , but speake plainly . and for bringing arguments to disprove a true visible membership upon a visible profession , whether the inward grace be known or not , i marvell master marshall should expect this of me , who never denied a true visible membership upon a visible profession , whether the inward grace be known or not , but in expresse termes granted it ; and therefore master marshall doth untruely charge me , when he saies pag. 112. this mistake runs through your whole booke , that none are to be repu●●● to have a visible right to the covenant of grace , but only such as partake of the saving graces of it . and yet mr marshall acknowledgeth pag. 2●3 . of his defence the contrary , when he saith , to all this you assent , and consequently that there is nothing needfull according to the word , but a visible right . but master marshall addes ; and then what will become of all your pleading , that because we cannot know that all infants of beleevers have the inward grace , we may not therefore baptize them . this master marshall makes all my pleading , but master marshall neither doth nor can shew that this is all or any part of my pleading . master marshall pag. 222. hath these words : and as for that you adde , that baptisme is to be administred , not to them who may have grace , but to them who have it . then it seemes they are all wrongly baptized who have not inward grace . but how doth this follow from my words , with any shew of right deduction ? that because i say , it is not enough that baptism be administred to persons , in that they may have grace , but it is to be administred to them that have it , that therefore it seemes they are all wrongly baptized who have not inward grace , unlesse my speech had been , that it is to be administred to none but them that have it , which cannot be drawne from my words , till it be proved that every affirmative proposition is exclusive , which true logick will disclaime . he that saith , a coate is not a mans because he may buy it , but because he hath bought it ▪ doth not affirme that he only hath a coate by right that hath bought it , for he may have right to it another way , viz. by legacy my pleading is , because we have no command , we cannot baptize infants without will-worship according to ordinary rule , sith the command is only to baptize disciples , or such as professe faith . i grant that if any be a reall actuall beleever that cannot speake , yet if he professe the faith by other signes , or god do reveale it for him he may be baptized by the force of philips rule , acts 8 38. and peters speech , acts 10 47. but he that saith , reall actuall beleevers may be baptized , doth not thereby affirme that they only are to bee baptized . a proprio primo modo ad proprium secundo modo non valet argumentum . all crowes are black , therefore only crowes are black , is no good argument . master marshall tels me pag 95. that he is confident , that i who durst baptize an infant known to be regenerate , durst not give the other sacrament to it ; because more is required to make them capable of that sacrament , then is required to make them capable of baptisme : a regenerate infant i thin● is capable of thus : but besides regeneration , he is sure i will grant , that an examination of a m●ns selfe , and an ability to discerne the lords body , is required to 〈…〉 capable of that . to put him out of doubt , i say ; upon the same supposition that god should regenerate , and make an infant an actuall believer i should as soone give the lords supper as baptisme to it , as conceiving that the same actuall faith that makes capable of the one makes capable of the other , and the same supernaturall extraordinary power that begets actuall faith can beget selfe examination and discerning the lords body . and thus i have answered that accusation of spending a whole sheet of paper together in confuting what was never intended by my adversary , and have retorted this point of sophistry as more justly chargeable on himselfe . but mr marshall hath yet more of sophistry to charge me with , and thus he speakes pag. 3. of his defence . but first give me leave to observe your destructive artifice . it is the socinians way to clude all texts of scripture , which are urged against them , if they have been differently expounded by learned and godly men , ancient or moderne : to question all conclusions infer'd by consequence from scriptu●e : to deride the testimonies of any of the ancients by discovering the nakednesse , errour , and oversight of those reverend men : and by making themselves merry by turning the orations , epistles , or allusions of the fathers into syllogismes , and by inserting of ergo now and then , to make all their rhetoricall passages seeme ridiculous . i appeal to the judicious reader , whither this plot be not carried through your examen and exercitation . it is a very sad thing that brethren should thus yeeld either to their passion , or zeale of god but not according to knowledge ▪ so as to paint out their opponents in as ougly a forme as they can without cause . mr marshall appeales to the judisious reader , and i am very willing to accept of the appeale , provided that under the terme , judicious reader , he do not meane one that is resolved to gainsay whatsoever is contrary to the streame of other reformed churches ▪ or the present synod , or that may endanger his present station , or carried away with prejudice , and passion . he desires le●ve to observe my destructive artifice . if he meane my skill to overthrow his arguments i confesse it , it was my businesse , if he meanes something else when he names it he may have an answer . he tels me what the socinians way is , and would have it thought that is my way . for the socinians way , i have read mr cheyuels discourse , but remember not that their way is described as mr marshall sets it downe . i have read very little either in socinus , or any socin●●n . in that which i have read i confesse i finde much shifting and impudence in eluding the scriptures urged against them , christ●●nus bermanus ex●rcit . theolog . 20. hath collected 38 examples hereof . i finde that they make little account of the testimonies of the ancients , since the first nicene council in the point of christs deity , yet they alleage those afore the nicene council in that point , and sometimes others of the ancients . but it is more easy for mr marshall to affirme then to prove any such so●man plot in my examen or exercitation , though mr marshall could not but know , that an adversary could hardly shew more malice , and do more mischiefe to a man then by bringing him into suspicion as if he were of a socinian spirit . he saies , it is the socinian way to ●lude all texts of scripture which are urged against them if they have been differently expounded by learned and godly men , ancient or modern . the truth is , though socinians do use this art , yet their proper devise is , so farre as i have observed , to elude by new interpretations of their owne . but what one text have i eluded in an , such manner ? if there be any , it is either 1 cor. 7. 14. or coloss . 2 ▪ 11 , 12. i or the first , though it is true i alleage eleven authors expounding as i do , and might make a further addition , and there was great reason i should do it , because of the prejudice that was against my interpretation , yet that was not it which i rested upon , but the analysis of the words , which being rightly stated , i found upon reason , to which neither mr marshall nor mr geree have yet answered , that the sense i gave must needs be right . and it was confessed to me by a learned man of the assembly , that he thought matrimonial holines was not all that was meant there , yet that i had sufficiently overthrowne that of federal holines ▪ mr marshall though he have altered my method and forme in clearing that text , and so obscured my elucidations of it , yet could finde eight arguments there against his opinion . and for the other text it hath been shewed before that mr marshall confesseth my sense to be his sense . the truth is , my expositions of texts are in most of them so 〈◊〉 that mr marshal himselfe doth grant them , though he differ from me in the inferences from them . he saies further , it is the socinians way to question all conclusions inf●rred by consequence from scripture . this is the first time that ever i heard them to be charged with this ▪ but rather finde them by mr cheynel and others charged with assenting to nothing but what they could conceive rationall . i remember docter chalo●er in his credo ecclesiam catholicam mentions this as the artifice of the jesuites in france to stop the mouthes of protestants by rejecting consequences , and requiring expresse texts , which being invented by veron ▪ was called methodus v●roniana , the vanity of which is refuted by vedelins in a treatise of his . i remember i saw a printed paper taken as it is sayd from the mouth of captaine paul hobson against infant baptisme , wherein was somewhat spoken against consequences , which i disclaime . yea , i expresly say pag. 110. of my ex●men , but i grant , that if you make it good , by good consequence , you may recover all . i confesse i do reject the consequence drawne from the command of circumcision to baptisme by reason of analogy , and all such anologies as being vaine yet too much postering 〈◊〉 , and former writings and sermons . it is the speech of mr rutherf●rd , due right of presbyteries , ch. 2. sect . 2. pag. 37. proportions are weake probations . but it is an overlashing to purpose in mr marshal to say , that i carry this socinian plot through my examen and exercitation to question all conclusions infer'd by consequence from scripture . though mr marshal in this matter appeares not to be the man i tooke him to be , yet i hope he is not come to calumn●are ●●d●cter . i presume the judicious reader will judge , that mr marshal is bound to give me satisfaction for wronging my credit , of which he should be more tender , by so deep , & yet so palpable a false accusation . mr marshal makes this the socinian way to deride the testimonies of the ancients . of what they do i can say little . but i challenge mr marshall to give one instance wherein i make my selfe meerly by turning the orations , epistles , or allusions of the fathers into syllogismes , and by inferting of ergo now and then to make all their rhet●ricall passages seem ridiculous . as for derid●●g the testimonies of any of the ancients by discovering the ●akednesse , &c. i do it no otherwise then the most approved protestant writers rivet , perkins , cooke , jannes , century-writers ▪ chamire , jewel , reynolds , &c. yea and many of the papists themselves , sixtus s●●●sis , bellarmine , &c. who usually disclaime some writings of the ancients as spurious , and many speeches of the most approved as absurd and erroneous : yea , mr marshall himselfe in the points of infant communion , rebaptization , necessity of baptisme and communion in his defence , derides cyprian and augustine as much as i doe in my examen in the point of infant-baptisme . mr marshall sayes my ma●ne faculty lies in the anascenasticall part , but that i bring not satisfying arguments to settle men in that i would have . but mr marshall might remember my businesse in my exercitation , and examen is to discover the nullity of the pleas that are made for infant-baptisme , in which if i had done no more but overthrowne the proofes that are brought out of scripture , it had been enough . whereas i have further shewed upon erroneous grounds it was taught of old , and what abuses haue followed it : which surely smect●mnuus , and dawlphintramis in their pleading against ep●sc●pacy and liturgy thought sufficient ; however in this point mr marshall censures my exercitation and examen as insufficient . when smectymnuus had disputed down episcopacy and liturgy , they conceived they had done their part , though they referred it to the synod to consult how to setle church government and worship . and why should not my disputing be thought edifying to the church of god by overthrowing an errour and abuse , which will in time be found worse then episcopacy and liturgy , though i take not upon me to direct how baptisme is to be reduced to the right way , neverthelesse when i am duly required to declare my opinion either about the nullity of poedobaptisme as it is used , or the way of reducing baptisme to its right use , whether according to conscience or prudence which i doubt not but may be done in time without necessity of separation , turning seekers , or popular tumult , though for the present generation by reason of preingage-ments , mens spirits are very averse from it , ) i shall be willing to doe it , as being resolved ; notwithstanding the unkind usage i have found , yet to remember my covenant and account to god. and as i have not hitherto , so neither i hope in god ever shall foster any crypticall divinity , of which i need be ashamed to bring it into light , or which should justly cause men to be jealous of me as a dangerous person likely to trouble the church , though unbrother-like mr marshall pag. 76. endeavours to represent me as if i were one that had need to be watched . he talkes not in a letter to me in private , but in print , of my high and scornfull spirit , but how justly may appeare by this apology . he tells me , i magisterially tread down under foot the arguments and reasons which others conceive strong . but it will be hard for mr marshall to shew where i tread down any thing magisterially , that is without cogent reasons ; and such , as were it not for his mistakes of my reasons , he himselfe would be forced to subscribe to them . as for questioning so boldly some doctrines which have never been q●●stioned before , i suppose he meanes it of that which i said pag. 23. of my examen about rebaptization , which master marshall saies doth clearly discover my itch after new opinions , pag. 67. of his defence , and that which i say pag 85. of my examen , concerning the question , whether an unbaptized person may in no case ea●● the lords supper , this master marshall pag. 167. of his defence , numbers amongst my freakes and out-leapes , and saies is a spice of my itch after singular opinions . but master marshall might have observed , that in the former , i gave the reason of what i said , because it goes so curr●n , that rebaptization is not only an errour , but also an heresie ; plainly shewing there was a necessity that cryed out against the anabaptists as heretikes , to bring a demonstrative reason to prove it unlawfull to baptize againe him that had been rightly baptized . for i presume , hat as king iames censured cardinall peron for making a kind of problematicall martyrs , calling them martyres that dyed in maintenance of a point not certain whether it were de ●ide , so it is as absurd for our preachers to make problematicall hereticks , by declaiming and exciting the magistrate against those as hereticks , of whom it is uncertaine whether they hold an errour or no. as for master marshals reasons , they are not convincing to me , nor is the holding rebaptization such a new opinion as he would make it . and for the other it is no out-leape , but a question that lay in my way by reason of master marshals words , and exceeding necessary to be resolved , considering that otherwise those ministers and people that cannot agree about the validity of infant-baptisme , or adult-baptisme , supposed not to be rightly done , for want of a right ministery , or power to give the spirit , or the manner of it's administration , must of necessity separate from communion in the lords supper for this reason , because none is to be admitted to the lords supper till he be rightly baptized : which i professe is to be stood upon in point of prudence for right order ; yet if it be stood upon in point of conscience , so as in no case the contrary is to be permitted , it will of necessity make many superstitious perplexities in ministers , and inferre many an unnecessary schisme , this being not a sufficient reason for a refusall of communion , because a godly person takes his baptisme to be right , though i know the contrary . nor do i thinke the thing either such a new opinion or practise . for besides , that it may be doubted whether all the apostles were baptized , as suppose matthew ( which is as probable for the negative as the affirmative ) yet were admitted to the lords supper by christ himselfe : when constantine the great and others did differre their baptisme so long , it is not likely they never received the lords supper afore their baptisme . nor is it inconsistent with my grants : for what though i grant that baptisme is the way and manner of solemne admission into the church , meaning the regular way , yet it followes not that none may receive in any case afore baptized . mr marshall holds ordinatination by a presbytery is the regular way of solemne admission into the office of publike preaching , and it may be fit by an ecclesiasticall canon to order it so ; yet i thinke it will not be denied , but that there may be cases , wherein a person may lawfully be a publike preacher without such ordination . the other grant which master marshall saies is mine , was never expressed by me so rawly as he laies it downe . it is not as he puts it downe , that nothing is to be doue about the sacraments , whereof we have not either institution or example : but as master marshall might have perceived if he had heeded my words , examen , pag. 28. pag. 110. pag. 152. that no positive worship , or essentiall , or substantiall part of it , is to be done without institution by precept , or apostolicall example , i never denied , that many things pertaining to circumstance and order may be done about the sacraments without either , and of this kind i conceive baptizing afore eating the lords supper to be . as for itch after new opinions , why are not doctor twisse , and master gataker , and indeed all that cleere truth more fully then others , censured in the like manner ? i wish if my words would take any impression on him , that master marshall would forbeare thus judging least he be judged . i thinke i know my selfe better then master marshall , and i told him , my reall intention was to discover truth , yea all my wayes shew me free from this itch after new opinions , though i professe my selfe an impartiall searcher of truth , ●●llius addictū jurare in verba ●agistri , no not to the determinations of the assembly . may it not with better reason be said , they have an itch after new opinions , who hold that without power to suspend all scandalous persons from the lords supper , a man cannot with a good conscience be a pastour , that without this power the church of christ is to be suspended from the lords supper many yeares , &c. and for fleighting of authors , i have answered it already . there is yet another charge , as if i should alleadge authors against their mind . as first master daniel rogers . i said master daniel rogers in his treatise of the sacrament of baptisme , part. 1. pag. 79. confessed himselfe unconvinced by demonstration of scripture for it . master marshall writes to master daniel rogers , he answers in these words : if i were to answer that anabaptist , i should answer 〈◊〉 silen●io , & contemptu : for why should i not ? since in that very place of my sacrament , part. 1. pag. 78. 79. where i confute thos● schosmaticks , he 〈◊〉 my words from their own defence : my words are , i confesse my self unconvinced by any demonstration of scripture for ●●●dabaptisme , meaning by any positive text ; what is that to helpe him ? except i thought there were no other arguments to ●vince it : now what i thinke of that , my next words shew , pag. 77. line 4 , 5 , 6 , 7. i need 〈◊〉 transcribe them . in a word , this i say , though i know 〈◊〉 , yet that is no argument for the non-baptizing of infants , since so many scriptures are sufficiently convincing for it . therefore this want of a 〈◊〉 text must no more exclude infants , &c. then the like reason should disa●ull a christian sabbath , or women kind not to be partakers of the supper : the quoting of mine owne text were enough . i will set down his words as i find them , that the reader may judge whether there be truth in it , that i have snatched his word● from their own defence , and whether he did not oppose demonstration of scripture to ●●●ritt●n tradition . the words are thus : i say this for the setling of such as are not wilful , that 〈◊〉 take the baptism of infants to be one of the most reverend , generall and uncontrouled traditions which the church ha●h , and which i would no losse doubt of then the creed to be apostolicall . and although i confesse my selfe yet unconvinced by demonstration of scripture for it , yet first sithence circumcision was applied to the infants the eighth day in the old testament : secondly there is no words in the new testament to infringe the liberty of the church in it , nor speciall reason why we should bereave her of it . thirdly , sundry scriptures affoord some friendly proofes by consequent of it . fourthly , the holinesse of the child ( externall and visible ) is from their parents , who are ( or ought to be ) chatechised confessors , penitents , and protestants in truth ( which priviledge only open revolt disables them from ) therefore i say , the seed being holy , and belonging to the covenant , the lord graciously admits them also to the seale of it in baptisme . if master marshall please he may write backe to his reverend and learned friend , that the supposed anabaptist thinks his plaister too narrow for the sore , that he seems to eate his own words , that his words help me to shew that he once thought it indeed one of the most reverend , generall , and uncontroled traditions which the church hath , and which he would no lesse doubt of , then the creed to be apostolicall , which if he meane it of the creed called the apostles as it is now , parker in his booke de descensu ad inferos , and others have shewed to have been made long after the apostles dayes , and the tale of their meeting to compose it , in the exposition on the creed , attributed to ruffinus , or some other to be of no credit . and for scripture , master rogers findes but friendly proofes , somewhat like bellarm●nes pie & probabiliter credi potest , and that there is no word in the new testament to infringe the liberty of the church in it : which if master rogers can satisfie himself with , he may , i professe i dare not so play with my own conscience , and i thought this was fit to be told master marshall , to shew that i was not the only man that questioned , whether his proofes for infant-baptisme were so undeniable as he would have them ; and that 's enough to shew the unreasonablenes of the violence of his spirit against those that differ from him . and for his quaere why he should not answer me , silentio & contemptu : i presume master marshall hath long since done that office of a friend to tell him it is written rom. 14. 10. why doest thou set at at naught thy brother ? i had said not as mr marshall repeats it , master ba●l cuts the sinewes of the argument from circumcision , but , me thinkes mr balls words cut the sinewes of that argument . and so they do plainly . for if however circumcision and baptisme agree or differ wee must looke to the institution , and the agreement is not enough to conclude , that baptisme belongs onely to members in church-covenant , and their children , because it was so in circumcision without an institution , as the new england elders reason , by the same reason however baptisme and circumcision agree or differ : yet baptisme will not belong to infants , because circumcision did so by vertue of proportion , without an institution , which if mr ball or mr marshall could shew , they needed not trouble us with the command about circumcision of male infants , to prove infant-baptisme , which is indeed to maintain that the ceremoniall saw still binds , which is plain judaisme . but what sayes mr marshall to this ? if mr marshall cut the sinewes of the argument from circumcision to baptisme , himselfe was very much mistaken in his his own meaning and intention , because in the same place he makes them parallell in this , and i might have done well to have informed the reader so much . i was told , there was a very intelligent man that said he was sorry that i had mr marshall for my antagonist , as knowing him to be apt to mistake , which he conceived would be a vexation to me , and indeed i find his words true . for whereas i said only mr ball 's words , cut the sinewes of that argument ; m. mar. mistakes it as if i had said , mr ball intends to cut the sinews of that argument , and that then he was mistaken in his own meaning and intentions . i confesse it were a very strange thing to charge so understanding a man as mr ball with such a mistake of his owne meaning and intention : but it is no such strange thing for a learned man to speak that which may be brought to inferre the contrary to that he intended , and if this be to abuse men , then all arguments by retortion are abuses . bellarmin l. 5 de justificatione c. 7 prop. 3. had said , propter incertitudinem propria justitiae & periculum inanis gloriae tutissimum est totam fiduciam in sola dei misericordiae & benignitate repouere . this king james in his apologie for the oath of allegiance brings to prove that he overthrowes thereby all his former dispute about inherent righteousnesse , though bellarmine had put in a speciall caution in the next words to prevent that inference , and king james left out that caution in the recitall , yet bishop andrewes in his torturae torti , and many other learned men justified king james , and that rightly . mr marshall , pag , 147. saith thus . and i am sure you must agree with me . sixthly , that of all these testimonies you have cited out of chamier , there is not one word against my interpretation , or for the justification of yours ; yea and i kn●w also that you will agree with me seventhly that the learned chamier in a large dispute doth confute your interpretation and vindicate my interpretation , as the onely true and proper meaning of this text even in that very pla●e , where you quote him . and therefore i know the reader will agree with mee ( whether you doe cr●● ) that you doe but abuse your authour and reader both , in making a flourish with chamiers name nothing to the purpose , and thereby would m●ke the reader to conceive chamier to be of your side , when he is point-blanke against you . and in the same page . first you severall times 〈◊〉 the learned beza as if he were of your m●nd in the interpretation of this text , to construe it of matrimoniall holinesse . i confesse the cause depends not upon beza's judgement , but your reputation depends much upon ●●king this good , that you should dare to 〈◊〉 authour as interpreting it for you , who interprets it exprofesso against you . p. 159. i perswade my self you are by this time ashamed of your impertinent quotation , i assure my selfe if you be not , your friends are p. 157. but sir why do you thus frequently abuse your readers with the names of learned men , inserting some one sentence of theirs into your booke , and thereby insinuating to your reader , th● they are of your opinion in the point wherein you cite them ? i assure you , it concernes your conscience as well as your cause , to be thus often taken tardy . mr geree vindic . poedobaptism . pag. 22. which you expresse in beza's words , but against beza's mind . pag. 28. and therefore i wonder you should so of 〈◊〉 alle●ge an author impertinently especially such an one as is punctually and 〈◊〉 against you . to all this i answer . if mr marshall could have shewed that i had either falsified the words or wrested their meaning , he had said something : but to tell me , because i alleage the words of authors according to their meaning , to prove the contrary to that they ho●d , therefore i ab●●se them ; and inf●● 〈◊〉 ●o the reader that they art of my mind , or side , when they are point blanke against me , or that my allegation is ●●pertinent 〈…〉 is so frivolous a charge , that it deserves no other answer , then mr. 〈◊〉 own words out of horace , pag. 294. 〈…〉 ashamed of my impertinent quotation● , it is because mr marshall and mr geree have misrepresented them , otherwise those my quotations are every one of them pertinent to the particular point i alleage them for , and not yet answered by mr geree or mr marshall . and i confesse i cannot but smile at mr marshalls conceit of me , when he sayes . and i am sure you must agree with me . sixthly , that 〈◊〉 all these testimonies you have cited out of chamier , there is not one word against my interpretation or for the justification of yours ; as if i were another claudi● to subscribe to my own condemnation : which if i doe in this thing , he may well beg me for a foole . it is untruly ascribed to me that i cite beza , as if he were of my mind in the interpretation of 1 cor. 7. 14. to construe it of matrimoniall holinesse . for whereas i did distinctly explain first the term sanctified in the forepart of the verse & then the terms unclean & holy in the later ( which m. marshall confounding in his defence ; & to putting all my arguments together to the number of eight , as he multiplies them , & not sorting them as i did , hath made his answers colourable , but indeed misleads the unwary reader ) and though i knew beza to disagree from me in expounding the term [ holy ] which i had expressely set down , pag. 16. of my exercitation ; and therefore never intended to abuse the reader , or to insinuate that he was of my side , in the expounding the latter part of the verse , yet he expounds the first part with me of matrimoniall sanctification , and so i said , pag. 73 57 , of my examen , not that beza did construe it of matrimoniall holines , but matrimoniall sanctification ; which i should wonder mr marshall did not consider being so plainly and necessarily distinguished by me , but that distemper of body or mind , or hast to prevent the studying of my book by crying it down ( the like whereto may be said of doctor homes and mr geree ) made him compose his answer a●ore hee had well studied my book . as for chamier i did , pag. ●6 . expressely say his opinion was for federall holinesse . do federal● illa sanctitate quid decom●verit 〈◊〉 mentem chemiro calvino , &c. and yet i need not be ashamed to bring his own words against his own tenet , no more then king james to bring bellarmines words against him , or bishop morton to bring the bapists words against them , or mr marshall himselfe to bring my words against me , but rather indeed it is most commendable to bring an authors words to refute his own opinion as being a most cogent and pertinent way of disputing . and for aretius pag. 92. of my examen , i used this very expression [ sayes rightly in this ] intimating that though he agree with m. marshall in his inference from col. 2. 11. 12. yet those words which i cited , and that rightly , served to overthrow mr marshall's reason , from whence their inference is gathered . and therefore it concernes mr marshall's conscience as well as his cause to be thus often taken tardy in false accusations , & insinuations against me . as for that he tells me of aretius his opinion there and elsewhere , it is indeed a meer impertinency ; sith i never denied aretius to be of his opinion , and therefore if i may use his own phrase , pag. 147. he doth but bumbast his booke to no purpose . and here i cannot but take notice , that whereas master marshall had charged in the first use of his sermon the anabaptists with a rash and bloudy sentence condemning all the infants of the whole church of christ , as having nothing to doe with the covenant of grace or the seale of it , and then aggravates it as like hazaels act , i said , pag. 170. of my examen , till you produce some testimonies of those you call anabaptists so determining , i shall take it to be but a false accusation , and a fruit of passion , not of holy zeale . mr marshall both pag. 5. and pag. 243. of his defence , saith thus . i compared not their intentions with his , but the fruits of their principles casting all beleevers children , as much out of the covenant of grace as they doe the children of turks and pagans ; and this i am sure they doe , and your selfe joyne with them who acknowledge no more promise for the children of beleevers , then for the child●en of the turkes , and leave them to have their actuall standing in the visible kingdome of the devill . in this reply mr marshall brings no testimony out of the anabaptists writings to prove them guilty of that rash , and bloody sentence he doth in expresse termes charge them with ; suppose mr marshall should be able ( which i am assured he cannot do ) to prove by consequence that by their principles , they condemne all the infants of the whole church of christ , as having nothing to doe with the covenant of grace , or the seale of it ( which were the words of his sermon pag. 52. though in his defence he alter the words to mince the matter ) yet davenan●● exhorts to brotherly communion , ch. 12. gataker vindication against walker , and many other cry out against it as most unreasonable to accuse men of that sentence which themselves disclaime , because it followes from their principles by remote consequence , much more in downright termes to say , they passe a bloody sentence , and condemn all the infants of beleevers . if it should follow from their principles , yet m. marshall were not acquitted from rashnes , false accusation and passion in those his speeches . i have proved from mr marshall's principle , pag. 35. of his sermon that all gods commands and institutions about the sacraments of the jewes bind us as well as they did them in all things which belong to the substance of the covenant , and were not accident all to them , that it inferres an obligation to all the mosaicall ceremonies , and consequently judaisme ; yet mr marshall would not think it equall i should charge him with judaisme , and then make a declamation against him as turned jew , and preaching judaisme , and to be abandoned by christians as going about to make them jewes . why then doth mr marshall deale so with others ? i know mr. marshall pag. 198. of his defence , endeavours to justifie his principle : he tells me , that his meaning never was to assert the practise of the rituall part in the least particle , but that there is a generall nature , end and use in which they are agree ; which is to answer just nothing . for the question was concerning the commands of the jewes whither they bind , and particularly whither the command of circumcising infants bind us virtually ; now all the commands are about the practise of the rituals , and if they bind they are still in force : the generall nature is conteined in the definition , which is aeternae v●ritatis , and expressed in an enunciation , and is not commanded but declared , and so is the generall end and use to be known and beleeved , not to be practised : but commands are orationes non enunciativ● , never of the generall nature , but of particular acts . who did ever talke of a command that a man should be animal rationale , or of a sacrament that it should be a seale of the covenant ? 2. mr. marshall tells us he did not compare the anabaptists and hazaels intentions , but the fruit of their principles . the truth is , mr marshall did not compare their intentions , nor the fruit of their principles , with hazaels act ; but their bloud● sentence with his act . as for ●●sting out of the covenant of grace , indeed and before god , no promise or errour of ours can doe it , were our intentions never so malicious , the malice of men cannot nullifie the faith of god. as for casting out in their sentence , i conceive it suspends any judgement of them ; we can neither say they are in or out : yea , i say again if all be examined , mr marshall puts them as much out as we , unlesse mr marshall understand no more by the covenant of grace then baptisme , which though mr marshall may doe in a popular auditory , which cannot discern between chalke and cheese , yet me thinks he should forbeare to doe it in print , in a treatise dedicated to the assembly of divines . but i wonder the lesse at mr marshalls rashnesse in accusing the anabaptists , when he is not ashamed to tell me thus , pag. 238 of his defence . it is your judgement that all infants , even of beleevers as well as pagans , though they may potentially belong to the kingdome of christ , yet actually they belong to the kingdome of the devill ; which i am sure he no where findes in my writings , but to the contrary in divers passages , as exercit . pag. 24. but saith mr marshall , you acknowledge no more promise for the children of beleevers , then for the children of turks . this matter i had disputed at large , part . 2. § . 10 of my examen , and to mitigate the odium which popular preachers cast on us by this allegation i had said , so doth the opinion of cyprian with his 66 bishops that would have gods grace denied to none : and therefore his opinion puts all the infants of beleevers in the same condition with turks children . to this saith mr marshal pag. 85. of his def●●ce , which i have shewed , will not follow out of the words of the epistle . now that i conceive he means he had formerly shewed is pag. 41 in these words , though he layes it downe in generall termes that none are to be hindred from comming to christ : yet what he sayes ought to be understood of the church , because he speakes of such as god hath cleansed or purified , who were common : which passage i should sooner have expected from a jesuit then mr marshal , to say that cyprian ought to be understood of the church , when the words nulli hominum nato misericordiam dei & gratium denegandam , & nulla anima perdenda est ; are as expresse as may be , that he means it of any that are born of mankind , that the grace of god is not to be denied them . and after , omnem omnino hominem ad 〈◊〉 christi admittendum esse , and the reason he useth is not from a cleansing proper to the church , but because all men are equall , quando 〈◊〉 deo semel facti saint , as he that reades the epistle , will presently perceive i alleaged also the words of the grave confutation of the brownists published by mr rathband , to shew not that which mr marshall it seems intended , which was to charge all the anabaptists of putting all the children of beleevers out of the covenant of grace as the turks children , but to shew that the opinion of paedobaptisme as some assert it , doth put all the infants of beleeve●s into the selfe-same condition with the infants of turkes and indians ( which were mr marshal●s words ) by putting all of them alike into the covenant of grace . for if they may be lawfully accounted within gods covenant , if any of their ancestours in any generation were faithfull , and that because of gods promise ; exod. 20. 5. then the children of turks are lawfully accounted within the covenant , yea all the infants in the world , for it is not beyond the thousandth generation to noah . mr marshal tells me that hee supposeth i do not think those words , exod 20. 5. were intended to intimate that all the children in the world ; who came from ad●m 〈◊〉 noa● were intended in the covenant of grace , nor that i beleeve mr rathband thought so . what mr rath . thought i know not but his words import so much , and if that was not intended , the text was impertinently alleaged ; and though it is true i do not think with them , yet i might 〈◊〉 alleage their words which i approve not , to shew this is no such 〈◊〉 , which mr marshall called 〈◊〉 great mischiefe , that by the anti-p●dobaptists opinion , all the children of beleevers should be put into the some condition with the children of tarkes ; sith the same followes on the 〈…〉 doctrine also . i had also examen , part . 2. § . 10. set down my opinion freely in 4 propositions about the parity of condition of the turks and our infants , and told mr marshall thus possibly if you open your selfe plainly , there will be no difference between us . mr marshal in his defence neither plainly opens himselfe , wherein he puts the difference , nor sets down my answer justly , but leaves out wholly the the fourth proposition , or confounds it with the third ; and other wise mangles and alters my words in his abridgement , that they are much unlike what i delivered . for instance , pag. 85 he sets down this for my second proposition . that i know no more promise for beleevers children , then for the children of 〈…〉 whereas my words 〈◊〉 the●e . for the covenant or promise of grace , that is righteousnesse and life as christ , though i acknowledge a peculiar promise to abrahams naturall posterity mentioned , rom. 11. 27. yet i know not that god hath made such a covenant to any , much lesse to all the naturall beleeving seed of any beleeving gentile ; and propos . 3. i say , they have some promises , though generall indefinite and conditionall . and i mean by generall and indefinite , such as determine not the kind of good promised , nor the particular person ; and therefore are true , if performed to any persons in any sort of good . and conditionall upon condition of faith and obedience , as , when it is said the generation of the righteous shall be blessed , his righteousnesse to childrens children , to such as keep his covenant . ps . 103. 17. 18. ps . 112. 2. &c. i tell mr marshall if he can shew any more promises then i doe , i shall count them a treasure , if not , why doth he endeavour to make me and my opinion odious to the people , as if i put all the children of the whole church out of the covenant of grace , as i doe the children of the turkes ; and acknowledge no more promise for the one , then for the other : whereas when he hath said as much as he can for them , he can bring no more promise for them then i doe , nor dares reject the limitations i restraine them by ? but sayes mr marshall , you leave them to have their actuall standing in the visible kingdome of the devill . i ask whither the children have actuall standing in the visible kingdome of the devill afore they are baptized or not ? if he say they have not , then by not baptizing , i leave them not in the visible kingdome of the devill , they are out of the visible kingdome of the devill , though they be not baptized : if he say they have their actuall standing in the visible kingdome of the devill afore they are baptized , then how is it true which the protestants disputing against bellarmin alleage against the necessity of baptizing infants to salvation , that the children of beleevers are holy afore baptisme . the truth is , i neither leave infants in the devills , nor gods visible kingdome : for i conceive they are in neither kingdom visibly till they declare by their profession to whom they belong visibly . mr marshall used often this expression of belonging to the visible kingdom of the devill , and i told him examen pag. 41. i feared he did it ad faciendum populum , to move the people , by affrighting them by a bug-beare word , if they keep their children from baptisme , then they leave them to have an actuall standing in the visible kingdome of the devill , or to please them by making them beleeve that by baptisme their children are put out of the visible kingdome of the devill . this i said not judging his heart , but being jealous least it was so ; and i confesse i am still suspicious he doth so , because he still useth it after he hath been told it , and it is a meer engine to stirre popular affections . for how hath the unbaptized infant an actuall standing in the visible kingdome of the devill ; unlesse it be true that all unbaptized persons have an actuall standing in the visible kingdome of the devill , which is false in the catechumeni of old , the converted theefe on the crosse , constantine the great , and many others who were in the visible kingdom of the christ afore they were baptized . on the other side , thousands of people in america baptized by the spaniards , had as visible standing in the devills kingdome as before . i confesse when the baptized professeth the faith of christ , then baptisme is a note of a visible member , and a distinguishing badge between the people of god and the devill , and so by baptisme a person is exhibited a member of the church , but otherwise i see no reason why an infant that makes no profession of christ , should be counted after baptisme a visible member of the church more then before . let a child of a christian be baptized , and after being an infant , and taken by a turke , be circumcised , wherein is that child more a visible member of the church of christ then a turkes child , or is hee not rather a member of the church of mahomet , then of christ ? are the janizaries any whit the more christians because they were baptized infants of christian greekes ? protestant writers are wont to define the visible church of christians a number of persons that professe the faith of christ . so art. 19 of the church of england , and all sorts of protestant writers . now that which makes the visible church , makes each member a visible member , and that is profession . baptisme and the lords supper ; and hearing , are notes as they signify profession , otherwise if a person be baptized , if he should heare or receive the lords supper , and did not professe the faith , he should not be a visible member for all that . i confesse i have met with some writings which put baptisme into the definition of the church , as necessary to the being of a visible church , and the words in the confession of faith of the 7 churches of anabaptists about london [ being baptized into that faith ] artic. 33. are somewhat doubtfull , though they seem rather to import that baptisme is necessary to the right order of a christian church , then to the being of a church ; and i confesse they that hold that members are added to the church by baptisme and not otherwise , and hold a nullity of paedo baptisme , must needs say the churches that have no other then infant-baptisme , are no true churches ; nor their members church-members , as master ma●shall sayes pag. 84. of his defence ; and so voluntary separation necessary . but these points of the necessity of right baptisme , not onely to the right order , but also to the being of a visible church and church-member , and so voluntary separation barely for the defect of it , i have ever disclaimed ; as considering the many errours and ill consequences that would follow thereupon , and though provocations still increase , yet i have in my practise shunned separation from my disenting brethren , and i presume though mr marshall count right baptisme a necessary duty , yet he will be more advised then to make it essentiall , either constitutivè or consecutivè to the being of a church or christian either visible or invisible , for feare of giving too much advantage to separatists , and seekers . i suppose in reference to the present point this is the truth , that however every infant is either in the invisible kingdome of god or satan , that is , elect or reprobate ; yet no child till hee make profession doth visibly belong either to the one , or to the other . i acknowledge that in the visible church of the jewes , the infants were reckoned to the church , and the reason was from the peculiar church-state of the jewes . for then god took the whole family of abraham together in one day , and after the whole nation of the jewes , were but one church or congregation : acts 7. 28. and accordingly appointed one tabernacle and altar , and one high priest , and solemne feasts for all to meet as and one nation all ●●adge , circumcision ; and hee erected them into one policy , because he would have one fixed people among , and 〈◊〉 whom the massiah should come ; and therefo●● he so provided , that their tribes should be distinguished , their inheritance divided , and many 〈…〉 which he did not either then 〈◊〉 appoint to any other people . and this church-state circumcision was applyed to , so that if master marshall and master geree will conclude from rom. 11. 17. &c. that we must have our children baptized , because they had theirs circumcised we being ingraffed into their room , they must not only prove that the gentile-beleevers are grafted into the invisible church in place of the jewes ( which is the apostles sense there notwithstanding , that which m. geree , or master marshall have said ) nor that the gentile visible churches are graffed into the visible church in the place of the jewes : but they must also prove that the gentiles are taken into the same outward church state which the jewes ●ad . but that is most false . for now god gathers not a whole nation together , nor hath appointed one temple altar , priest , &c. as he did to the jews : but he gathers now by preaching , some here , some there , and the visible church hath now no such policy or outward government as the jewes had then : and therefore there is not the same reason of infants belonging to the visible church of the gentiles as they did to the jewes , except one can prove that we are to have the same outward face and constitution of the church which they had , which papists and others imagining have corrupted the church , and baptizing of infants ariseth out of the same jewish conceit . master marshall had alleaged in his sermon rom. 11. 16. &c. to prove his second conclusion . i complained in my examen of the obscurity of his inference , shewed him how ambiguous his words were . he takes this as if it were done in scorne , and as an artifice to darken an argument , but doth not mend the matter in his defence . for 1. pag. 134. whereas i distinguished of graffing in , that it may be either by faith , or profession of faith ; or by some outward ordinance : master marshall in the repetition leaves out this last member , which is not right dealing . 2. whereas i had said ; the thing that is to be proved is , that all the infants of every beleever are in the covenant of free grace in christ , and by veriue thereof to be baptised . master marshall pag. 135. of his d●fence denies this , though it seemed plaine to me , that this text was brought to prove his second conclusion , which i took to bee the same with the antecedent of his enthymeme , or first argument ; and that i did conceive had this sense , that all the infants of every beleever are in the covenant of free grace in christ , otherwise his first argument is but nugatory , the antecedent and conclusion being the same ; and he equivocates in his two first conclusions , understanding the first conclusion of the covenant of saving grace in christ , the other of the outward covenant as hee calls it , as i shewed above : which serves for no better end then to delude a reader . but pag. 135. he saith thus ; the thing to be proved from this text is , that our infants have the same right which the infants of the jewes had , pag. 140 the thing to be proved was , our infants have the same priviledge with theirs ; yet in the same page he thus formeth the conclusion , and therefore we and they making up the same body are taken in upon the same ground , our children with us , as well as theirs with them : which last conclusion i do not take to be the same with the former , nor any one of them the same , with the other or with the antecedent of mr mar. second argument , or his second conclusion , 3. it is yet uncertain to me what is the medium he would prove his conclusion by out of that text . in his defence in three places he calls his confused heap of dictates his argument to wit , pag. 134. the apostles scope was to shew that we gentiles have now the same graffing into the true olive which the jewes formerly had ; and our present graffing in is answerable to their present casting out , and their taking in at the latter end of the world , shall be the same graffing [ though more gloriously ] as ours is now ; and it is apparent that at their first taking in , they and their children were taken in , at their casting out they and their children were broken off ; and when they shall be taken in againe at the end of the world , they and their children shall be taken in together , and all by vertue of the covenant , ero deus tuus , &c. which is the same to us , and to them ; we and they making up the church of god. in the same page in these words . looke how the jewes children were graffed in , so are our children , we are taken instead of them who were cast out , and becom on visible kingdom of christ with the rest of them who kept their station , pag. 140. we as they , were tak●n in ; they and their children shall be at the last taken in again , as they were at the first : and therefore we and they making up the same body are taken in upon the same ground , our children with us as well as theirs with them . which though hee calls his argument , and sayes it hath a plaine sense , yet i see so many ambiguities still in his words , his speeches so informe or shapelesse , that i know not well whither he would make many syllogismes or one , nor which to call the major , which the minor proposition or terme , or which the medium ; and i must professe i find mr marshall still so confused a disputer , that i know not to what purpose his manner of writing in this point should tend , but to puzzle his reader , and weary his respondent . and sith he was told of this , p. 56. of my examen , and desired to mend it in his next writing ; yet instead of mending it , he puts it off lightly , pag. 125. of his defence , a person may suspect it is done on purpose to puzzle , rather then to satisfy . for why should a man that would clear truth in a point of dispute , though in a sermon ad populum ; especially when his auditory is such as it was at westminster abby , be unwilling to make a syllogisme in mood and figure ? did not master marshall make sundry syllogismes in the same sermon ? and would not a short syllogisme after a distinct short paraphrase , have better cleared the truth then such a confused heap of words he useth in his alleaging , rom. 11. 16. &c. and acts 2. 39. however what reason or excuse he can pretend for not doing it in his defence , i see not . mr geree in his vindiciae paedo-baptismi , ch . 1. sect . 3. goes somewhat more distinctly to work , yet neither doth he frame a syllogisme from rom. 11 11. 12. 13. 17. 18. &c. nor doe i know how he would have it framed . he saith , the conclusion to be proved is , that the ch●ldren of christians have the same priviledge with children of jewes , as they were comprehended so under the covenant with their parents as to be reputed members of the same visible kingdome , and to be sealed with them . this conclusion i deny if it be understood of the outward priviledge belonging to the jewish church in that state it was afore christs comming . to prove it he layes down four proprositions , and deduceth four con●ectaries , but how he shews not . the third is ambiguous , and if he mean by [ into the place of the iewes cut off ] the same church-state , and by [ partaking of their priviledge● ] the priviledges belonging to their church 〈◊〉 as i think he doth , it is to denied , and so likewise his second and third consectary in that sense . nor doth either rom. 11. 17. prove it as shall be presently shewed , nor is a beleeving jew a looser by the coming of christ in regard of his seed , sith this was a peculiar priviledge in the time of that church state , which now ceaseth to be a priviledge , christ being come ; as in like manner the temple , high priest , &c. doe , which i have more largely discussed examen , part . 3. § . 11. and for the fourth consectary , if it be understood of pristine church-state , i likewise deny it . i grant the promise will bee extended to them and their seed , but how ? not by an outward ordinance or initiall scale , as it is called , applyed to infants , but by the communicating the spirit and word of god to them and their seed ; as the text he alleageth imports , isai . 59. 20. nor by holding that neither jewes nor gentiles now are to have their infants sealed wil follow , that there will be two distinctestates in the christian churches : one of the jews holy fathers and children , another of the gentiles who have only personall priviledges , none for their seed ; for neither doth baptisme belong to the one or the other , because they the are seed of beleevers : and for regeneration and saving benefits , the lord bestowes to the seed of either as pleaseth him . nor would this conceit of mine set up or keep up a partition wall still contrary to the apostle , ephes . 2. 14. for then a partition wall is kept up when the gentiles as gentiles are excluded from accesse to god which is not done by my doctrine , they that hold that the command about circumcision still binds virtually , come nearer to the setting up a partition wall in the apostles ser se . i return to mr marshall . mr marshall in his sermon as i conceived made this the thing he would prove , that we and our children are graffed in together ; this i granted in some sense to be true , that god doth usually call and adopt the children with the fathers , but i denyed it to be so perpetually ; so as that a rule for an outward ordinance may be flamed thence . and so farre as i can collect the chiefe medium master marshall and master geree take hence to prove it is ▪ that we gentiles have the same ingrassing into the true olive which the jewes formerly had . this master marshall made the apostles scope , though the truth is it is so farre from being the apostles scope , that it agrees not with his words , who makes the ancient jewes naturall branches , not ingraffed , and the scope of the apostle is otherwise , as hath been shewed : examen , pag. 65. but the thie●e difference is about the ingraffing what that is , as i had said . the ingraffing to me is meant of the invisible church by election and faith . to this master marshall pag. 136. sayes , i reply , if it be meant of the invisible church onely and that all who are ingraffed in the apostles sense whether jews or gentiles are only elect ones , i will promise you never to plead this scripture more for any inf●nts ; and after if you please let us try it out . i agree to this motion , and determine that the graffing in rom. 11. 17. &c. is meant of the ingraffing into the invisible church by election and giving faith , with this caution ; that i doe not deny that the same people might or were ingraffed into the visible church by profession of faith , and baptisme ; but hold that this ingraffing is more then that which is into the visible church by outward profession and ordinances . to prove my determination , i thus argue . 1. that ingraffing which is gods act by his sole power , is into the invisible church by election and giving faith . for graffing into the invisible church is as mr marshall saith , pag. 135. admission into visible membership , which if it be by an outward ordinance , is the easie act of the administratour ; if by profession of faith , the easie act of the professour . but the ingraffing meant rom. 11. is gods act from his sole power , as is proved from verse 23. where the reason is rendred why the jewes should be again grassed in , is , because god is able to graffe them in again ; ergo , the graffing here is into the invisible church . 2. that ingraffing which is called reconciliation opposite to casting away , that is by election and giving faith ; for no other acts can reconcile : but the ingraffing here is called reconciliation opposite to casting away v. 13. as may appeare in that v. 16. is a reason of the clause about the reception of the jewes , v. 15. and the 17 verse , is an admonition from the supposition , v. 15. that the jewes were cast away : which is called breaking off , v. 17. now if breaking off , v. 17. be the same with casting away , v. 15. then ingraffing is the same with reconciliation ; erg● , ingraffing is by election and giving of faith . 3. the ingraffing must bee meant of that act whereby the branch stand in the tree as a branch this will none deny , it being the very terminus of ingraffing , as hea● the terminus of calefaction . but that is by giving faith . ergo , the minor is proved from v. 20. where it is said , by ●mbeleefe they were broken off but thou standest by faith , whence i argue . that act whereby the branch stands in the tree as a branch , must be the giving that meanes whereby the branch thus stands , but that is faith , v. 20. erg● , the act of ingraffing is by giving of faith . 4. that ingraffing is meant v. 17. whereby the wild olive is copartaker of the root and fatnesse of the olive tree , as is asserted there . but such is only election and giving of faith . ergo , the minor i prove by considering who the root is , and what the fatnesse of the olive tree is . 1. negatively , the root is not as master marshall and master blake , every beleeving pa●ent . for then all the branches should be naturall ; the child of every beleeving parent is a naturall branch from his father : but here the apostle makes the gentiles branches and a wild olive graffed in besides nature , and the jewes only naturall branches growing from the root , v. 21. 24. nor is it of any moment which is objected , that other parents are called roots as jesse , isai . 11. 1. for here only the root notes such a father as is holy and from whom the branches are holy ; which agrees not to every beleeving father . 2. positively . the root is no other then abraham . i said twice in my examen , pag. 68. 129. abraham only is a holy root , or at most abraham isaac and iacob ; which i said only by concession : that if it were so , yet every godly parent was not a holy root , and therefore it served my turn there , if it were so . this mr marshall pag. 134. calls ; saying , and unsaying . but mr marshall might have considered that i did in that addition only mention the judgement of others , and not contradicted it there where it was not against my purpose if it were granted ; but otherwise , where i expresse my owne judgement , i mention only abraham as the root , exercit. pag. 10. examen , pag. 64 , 65. and soe doe deodate annot . on v. 16 ▪ 17. the new annot. on v. 16. beza on v. 17. neque dubium est , quin radicis nomine intelligatur , abraham credentium pater . which contains the reason of this opinion . for he must be the root who is a father both to jewes and gentiles , who are also branches in this root , the root is said to beare them , v. 18. but we read not this of any other then of abraham called the father of the faithfull , rom. 4. 11. and the gentile beleevers his seed , rom. 4. 13. 16. gal. 3. 29. no where are these things said of isaac , and iacob . it is said indeed that the jewes are beloved , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the fathers either because of the covenant made with them , or because of the favour god bare them ; as often he is said to reserve a lamp in judah for davids sake , but this speech hath speciall respect to the jewes , whereas the benefit of the root , v. 17. 18. is common to gentiles and jews . as for the fatnes of the olive tree deodate saith truly , it is the blessing and promise made to abraham & his seed & so the apostle expres●eth it , gal. 3. 14. and it would be too frigid , and washy an exposition to expound it of outward priviledges , & ordinances . yea it were false , for the gentiles were not partaker of the outward priviledges and ordinances of abraham and the jewes they being taken away . now these things being put it must needs be , that this ingraffing must be by giving faith sith by faith only the gentiles are partakers of the root abraham , and the fatnesse of the olive tree the beleeving church , not by naturall generation of beleeving parents , nor by outward administrations . ergo , the ingraffing here into the invisible church is by election and giving of faith . 5. from verse 25. if the breaking off the jewes be by blinding , then the ingraffing is by giving faith , but the former is true , verse 25. ergo , the latter . 6. if reingraffing of the jewes produceth salvation , is by turning them from iniquity , taking away their sins according to gods covenant , then it is into the invisible church by giving faith , but the former is true , verse 26 , 27. ergo , the latter . 7. if the reingraffing be by vertue of gods election and love , his gifts of calling then it is into the invisible church by election and giving faith , but the former is true v. 28 , 29. ergo , the latter . 8. if the ingraffing both of jewes and gentiles be the fruit of gods mercy , the breaking off by shutting up in unbeleefe , then the ingraffing is into the invisible church by election and giving faith , but the former is true , verse 30 , 31 , 32. ergo , the latter . what should i say more ? it is so plaine from the whole scope and tenour of the apostles words , that the ingraffing there spoken of is into the invisible church by election and giving faith , that from the first verse of the chapter to verse 13. there is scarce a verse but speaks of ●●jecting ▪ foreknowing , election , grace , hardning , giving a spirit of slumber , d●●kning the eyes , stumbling , falling or some equipollent terme to these , and the apostle doth plainly signify his intention in all that discourse to be the shewing the mystery of gods counsell in elcting , reprobating , blinding , converting one while the jewes , another while the gentiles ; so that i cannot but admire , that mr marshall should interpret the ingraffing of bare admission into visible church-membership . 9. adde hereto . the places which i conceive answer to rom. 11. 17. must be understood of the invisible church as eph. 3. 6. 1 cor. 12 , 13. gal. 3. 14. 26. 28. 29. lastly for testimonies of interpreters i find but two in marlorats cathol . exposition on rom. 11. 17. and they have these words . hyperius . neque enim hic amplius docet , sed orationem totam ad gentes convertens sapienter monet , ne propter electionem suam efferantur , aut judaeos quia rejecti sunt contemnant : maxime quum & judaeorum plurimi salutem sint adhuc per evangelium conseq●uturi , gentes verò iterum possent , si deo ita visum foret reprobari . bucer insitus fuisti illis ] hoc beneficium est quod gen●ibus per iudaeos contigit . gentes enim per fidem christi factae sunt semen abrahae gal. 3. 29. ergo , insitae iudaeis , ut grati sanctis patribus promissa , & fruantur , & spiritu illorum vivant : id quod apostolus per communionem radicis & pinguedinis significat ▪ ut namque filii dei omnes eadem dei benevolentia nituntur , ita eorum spiritu aguntur , etiamsi hic donetur grandior post revelatum christum . hic verò ex praecipuis locis est ex quibus probatur eodem spiritu verae justitiae donatos fuisse iudaeos ante incarnatum christum . calvin ad vers . 20. nam erectio iud●orum , si ob incredulitatem facta est , gentium insitio per fidem , quid restat nisi ut dei gratiam recognoscendo inde ad modestiam ac submissi●uem formentur . and this i thought so plain , that i conceived mr marshall himselfe so expounded it in his sermon pag. 43. in these words . it being the primary intention of the covenant of grace , in it's first work , to shew what free grace can and will doe to miserable nothing , to cut miserable man of from the wild olive , and graffe him into the true olive , to take away the heart of stone , to create in them a heart of flesh , &c. which thing hee saith nothing to in his defence , though i alleaged it pag. 64. of my examen , except it be that he meant the words he useth pag. 137 of his defence ▪ alleaging that i say , insition ( not inc●●on as it is printed in mr marshalls defence ) may be either into the visible or invisible church , grassing in , may be either by faith or by profession of faith , and therefore i say the same with him , should be to tell me that he can bring as much from my words for him as i bring from his words for me , which conceit is but vain ; for my words are nothing but the opening the distinction of the various kind of ingraffing ; no assertion in those words what insition is meant , rom. 11. 17. and for the words mr marshall alleageth out of my examen , pag. 65. of which he saith . and truly sir , in these words to my understanding , you grant not only my interpretation of this place , but even the question controverted betwixt us . i shall shew to be a mistake in answering his objection against the interpretation i give of the ingraffing into the invisible church , having first observed that master gerees words in his vindic . paedob●aptsmi confirme my interpretation against his owne in the chapter next before , when he saith , chap. 1. sect. 4. pag. 19. the holines there is meant not actuall holinesse , but potentiall in regard of gods election . and mr blake , pag. 94. we by faith are graffed in for them , rom. 20. the onely objection of waight is , that then some branches of the invisible church may be broken off , and so election made revocable , and apos●asy from grace maintained : and hereupon mr marshall accuseth me as symbolizing with arminius , and puts this in the margine of his book , pag. 144. and in the index : and thereby thinks to cut scores with me for accusing him as symbolizing with arminius , pag. 69. of my examen . to which i answer . 1. that there is a wide difference between mr ma●shals case and mine . i shew that mr marshals tenet agrees with arminius his tenet , and i quote arminius his words in the margine ; and therein i did justly . for arminius also understood his speech of outward administrations , to wit the preaching of the gospell , in the end of his anti-perkins , and both mr marshall and arminius agree , that the infants of the wicked for these outward dispensations are comprehended in their parents according to the tenour of gods justice . but i expressely rejected the tenet of arminius about revocable election , and apostasy from grace ; which if they should follow from my interpretation , i conceiving otherwise , yet were not i to be charged with symbolizing with arminius , as mr marshall doth in his professed tenet . 2 but i conceived i had prevented this objection , pag. 64. of my examen , at those words . the meaning is not that some of the bra●ches in the invisible church may be broken off , but only such as were so in appearance ; and i alleaged iohn 15. 2. as an instance of the like expression : shewing in that very similitude , that the word branch in christ is sometimes meant of that which is so in appearance , & sometimes of that which is so in truth ; and so in like manner it may be used , rom. 11. 17. and thus chamier , ●om . 3. paustrat . cathol . l. 13. c. 21. answers bellarmin ; urging iohn . 15. 2. for falling away from faith . but mr marshall tells me , i professe i understand not how this distinction gives you the least help . i reply , that it plainly avoyds the consequence objected against my interpretation ; for though the branches in one passage be meant of the branches in appearance , and the breaking off that which was so in appearance , yet , other places , as in the same verse in the ingraffing may be meant of true ingraffing into the invisible church in like manner , as it is iohn 15. 2. but because upon more accurate examination i conceive that is not the genuine answer , i shall therefore let it passe . 3. i say , when the apostle saith the branches were broken off , he meanes it of the branches that were truly such , and of the ingraffing that was truly such into the invisible church , but that by the branches are not meant singular persons ; but the people , or as m. mar. speaks p. 137. the body of them were the branches spoken of ●n this place , & m geree p. 16. nor is it either the arminians tenet , or any errour to say that the body of a people which were once the elect people of god , and ingraffed into the invisible church , because the generality or a greater number were such among that people , are broken off from election , and the invisible church . for a people or nation is not a consistent being , but a fluent being as a river , which is the same river still , though not the same water ; and therefore as when cyrus turned euphrates from it's own channell , hee may bee said to have turned away the same river euphrates that was created at first though it were not the same numericall water ; so when god rejected the jews from being his elect , beleeving people he broke off the same people that were the true branches of abraham the true root in the invisible church , and yet no one particular person , who was elect or in the invi●●ble church by faith broken off , which is the arminian doctrine . and this i find observed by each of the three authours alleaged before from marlorat . hyperius at v. 2● . is thus alleaged ; speaking . quemadmodum nunc rejectus est populus iudaicus , qui tamen electus fuerat : ita potest adhuc fieri , ut a●●quando rejiciatur populus gentilis , qui nunc electus est ; alioqu singul●s electos de populo iudaico , vel de populo gentili reprobari impossibile planè est . ad hunc ( inquam ) modum si quicquid de ruina metuenda electis sequitur , non de singulis electis , sed de populo ex quo descendunt interpreteris , multis te molest●is liberaveris . calvin ad verse 21. praecipuè verò notandum pauli sermonem non tam ad singulos homines , quàm ad totum gentium corpus dirigi . bucer ad verse 22. de gentibus loquitur universim non de singulis hominbus . and indeed the text leads me to this interpretation . for when it is said , verse 23 , 24. that they shall be graffed in , god is able to graffe them in again ; these which are according to nature ; shall be graffed in their own olive ; which cannot be understood of the same person , but of the same people . thus have i besides my first purpose put into this apology this large dissertation about rom. 11. 16 , 17. &c. partly because by mr gerees conference with me and another , and his words to me ; ●indic . paedobap . pag. 17. i commend this scripture to your serious consideration , for i conceive it gives clear evidence to what i affirm ; i perceive this text is his chiefe hold for infant-baptism , and in mr blakes new answer to my examen , pag. 69. i find these words ; your examination , rom. 11. 16. hath been under examination , and if there be strength in those exceptions , there is weaknesse no where . mr blake in his answer to my letter , pag. 30. saith thus . if the ingraffing bee by saving faith onely , to derive saving grace personally inherent as a fruit of election from abraham ; then it must be that we are elect in abraham , abraham may say without me yee can doe nothing , &c. i answer , if i made abraham a root as communicating faith by infusion , or impetration mediatory as christ , this would follow ; but i make abraham onely a root as he is called the father of all them that beleeve , rom. 4. 11. not by begetting faith in them , but as an exemplary cause of beleeving , as i gather from the expression . verse 12. that he is a ●ather to them that walk in the steps of our father abraham , which he had yet being uncircumcised . mr blake ibid. pag. 31. what made abraham , isaac and jacob roots ( as in nature , so holy roots ) but the covenant ? and was not the covenant made as well with david , as with abraham , isaac , and jacob. i answer , i make abraham onely the root , as hee is only the father of beleeevers exemplarily , and that which made him the father of beleevers was not the covenant , but his exemplary faith , as i gather from the words of the apostle , rom. 4. 16 , 17 , 18 , 19. 21. and this is all the accession of strength i find him opposing to my so manifest weaknesse . the rest is answered already . mr marshall pag. 124. sayes , i raise a dust about his argument , because i tell him he doth not distinctly expresse what the promise is , acts 2. 39. and i require of him to forme his proofes into an argument , as if it were unreasonable to require him to make a syllogisme in mood and figure in a sermon . and yet hee did make diverse in that sermon , as pag. 39 , 41. but it seems neither then nor since is he willing to tell what promise that is , acts 2. 39 and then conclude syllogistically ; for then it would plainly appear that that text serves not his purpose , who in his second conclusion will not assert that the promise of saving grace is made to the naturall seed of beleevers ; and yet that text speaks of the promise of christ , and saving grace by him . however i remember this was doctor prideaux his manner in oxford , to require the disputant when he urged a text to read it , and then to gather his argument from it ; and this i ever took to be a bringing of light , and not raising a dust about an argument . and i shall still professe it to be a very irksome thing to me to answer an authour that will not doe so , and till mr marshall doe it , shall censure him as one that takes not the way to clear truth , but to darken it with multitude of wo●ds , among which a man shall have much adoe to find the medium and the conclusion . mr marshall , pag. 247. accuseth me of slurring , plundering , darkning the ●rguments of my adversaries . if he had told me wherein he had done me a pleasure , that i might know how to amend it , but if he mean ( as his words pag 134. [ to bring in so many imaginary senses , thereby to darken an argument ] import ) in that i tell h●m his conclusions and speeches may have many senses , and desire him to set down what sense he means , it is a conceit scarce sober , sith it is plaine that distinction and distinct expression is rightly called by logicians lumen rationis , and is the onely way to enlighten , not to darken speeches . and therefore all that are able in dispute , make this their chiefe businesse to distinguish termes , or things that differ ; and then set down their conclusions , and frame their arguments and answers , which is the thing i would have mr marshall doe : nor is my pretending obscurity in marshall a kind of art to evad● what cannot plainly be answered , as mr geree conceives , vind . paedobap . ch . 1. sect . 3. but a means to find out the force of the argument , that i might give it a plain answer . whereas i had framed the fifth argument in my exercitation thus . that which in succeeding ages in which it was in use , was in force . 1. as a tradition not written . 2. out of imitation of jewish circumcision . 3. without universall practise . 4 together with the errour of giving infants the lords supper ; and many other humane inventions under the name of apostolicall traditions that is deservedly doubtfull , but such is infant-baptisme ; ergo , mr marshall pag. 251. 252. tells me , this is a poor argument . and yet such arguments have been accounted after other arguments from scripture of great moment against papists and prelates , in rejecting of ceremonies . but how doth mr mar. answer this ? he denies the major , which hath been accounted good in other points . and then because i make a severall proofe of the severall parts of the minor : he repeats my words as if i had made a severall argument from each branch , and to make a shew of their weaknesse , puts in another argument and conclusion then mine , as like , with this inference . ergo , we are not bound to observe it , ergo , it was not a duty , which were none of my conclusions . and then sayes , this kind of arguing is almost as wild as that which the schooles call à baculo ad angulum , and the boyes in the schooles would stamp and hisse at such an inference . i professe if i should in schooles repeat my opponents arguments as mr marshall doth mine , i should allow the boyes in the schooles to stamp and hisse at such a practise . mr marshall pag. 124. hath these words . you still goe on in your wonted equivocation of the word covenant of grace , taking it onely of the covenant of saving grace , not including the externall way of administration with it . i this i said above i did because i love to speak plainly without equivocation , but it seems to mr marshall that which i count plain speech without equivocation , is equivocating with him . but what a ridiculous charge is this ? it 's equivocation when a word is taken in various senses . is it equivocation in me to take the word covenant of grace onely of the covenant of saving grace ? this is like as if a man should be charged with speaking nonsense , because he speakes good reason in right language . but i hope by this time the reader doth understand who hath used sophistry in disputing , i or master marshall . what i said of the assembly , pag. 27. of my examen , i did it not to cast filth in their face , as master marshall construed it ; but as a brotherly intimation of my feares and apprehensions to make them cautelous , whose wise and faithfull deportment in that great trust reposed in them is of great moment to the whole christian church . of whom i professe i am still jealous out of love to them , that especially in this matter they are not so sensible as they should be of the truth of god , and the good of the church . for which jealousie , and for what i said about wasting of time about inconsiderable things comparatively , i suppose i am able to give a sufficient account . and this i speake meerly to awaken them , and to prevent that inconsideratenes through an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passion , or such like cause usually befals such meetings , and is the cause of much woe to the church of god. be it well or ill taken liberavi animam meam meam , i have freed my owne soule . there are some other things wherewith mr marshal endeavors to render me a suspected person ▪ pag. 29. of his defence . i cannot but wonder , why you ( who pretend to be familiarly acquainted with the secrets of antiquity ) should have so much correspondency with them who are not likely to helpe you with any certaine intelligence . hugo grotius is the strongest stake to support your tottering hedge ; and sure i am grotius was a friend to the socinians , and it is well knowne what they thinke of baptisme . to this i answer , it is untrue that i any where pretend to be familia●ly acquainted with the secrets of antiquity , i say , so farre as i can by search find it is thus and thus , but never did take upon me familiar acquaintance with the secrets of antiquity . it seemes master marshal had the helpe of his friend , and so there was a colledge to answer my booke , yet after he and his friend have done all they could in this point , it doth not yet appeare but that i was in the right , to wit that infant baptisme is not so ancient as is pretended . for he hath not yet acquitted the treatise of questions ad orthodoxos from bastardy ; nor hath he answered that which i said that the words and whole scope of irenaeus , lib. 2 , c. 39. shew that the place is not meant of baptisme : but with a new device , such as it concernes the authors conscience to looke to , when he is told the words and whole scope shew that the place is not meant of baptisme ; in which i chiefely alleaged the words , the answerer saies nothing to that , but maimedly sets downe my words thus ▪ in the last place you labour to prove that it is not meant of baptisme from iren●●us his scope in that place . and then sayes that though the scope be so , yet the words prove the question in debate before us . which is a manifest abusing the reader , never answering the reason i gave from the very words and whole scope , that they could not be understood of the rite of baptisme . and for origen all that is yet brought cannot acquit the passages alleaged from suspicion of being supposititious , considering that origen is taxed for pelagianizing , whereas those words are point-blanke against them , which being observed by me , the answerer thought it wisedome to say nothing to it . and for the rest of the testimonies master marshall brought , i did confesse nazianzen , cyprian , augustin , hierom , ambrose mention paedobaptisme , but never upon mr marshal's ground federal holines , but upon 〈◊〉 supposed necessity to save the infant from perishing . master marshall it seems rests much on augustines words , that he saith . hoc ecclesia semper habuit , semper tenuit , hoc a majorum fide accepit , hoc usque in finem perseveranter custodit ; he puts it therefore in the title , pag. 55. of his defence , and pag. 9. quotes for these wordes augustin . serm. 15. de verbis apost . i have read over that sermon tom . 10 of his workes againe and againe and find not those wordes there , nor any to that purpose , i have also read sermon 14. de verbis apostoli , which hath the title de baptisme parvulorum adversus p●lagianos , and i find not there those words ; onely these i find there . sanctus cyprianus est quem in manus sumpsi antiquus episcopus sedis hujus , quid senserit de baptismo parvulorum , immo quid semper ecclesiam sensisse monstraver●● p●ululum acc●pit● , i deny not but that those wordes may be in 〈◊〉 but if master marshall had given me more certaine direction where to find them , i might then perhaps have given a more direct answer . however for these reasons i conceive litle cause to be moved with those words . first , because i find not that augustin tooke it to be the tenet of the church from any other ground , then the epistle of cyprian , 59. ad fidum , concerning which he saith that cyprian hath shewed how the church hath alwayes held it , both in the words above cited tom . 10. serm. 14. de verbis apost . & tom . 7. lib. 2. de peccat merit● & remiss . c. 5. &c. and yet he that reads that epistle of cyprian shall find cyprian onely declaring the determination of the councill of 66 bishops there mentioned , but nothing of the churches alwayes holding it . secondly , the famous story of the likelihood of cheating augustine and the rest of the african bishops with a supposititious canon of the nicen council by three roman bishops to confirme appeales to rome from africa in the case of apiarius doth me thinkes shew , that augustin might easily be mistaken about the tenet of the church . thirdly , the many speeches in augustin , as epist . 118. and elswhere , and others of the ancients , about easter , lent-fast , episcopacy , infant communion and other traditions which are not credited by protestant , nor some of them by some popish writers doe cleare him from arrogance , or impudence that should say there is ▪ no great reason to give so much credit to that large assertion of augustin ( if it be his ) as master marshal and some others seem to give to it . fourthly those words of augustin tom . 7. de peccat : merito & remissione , lib. 10. c. 34. optime punici christiani baptismum nihil aliud quam salutem & sacramentum corporis christi nihil aliud quam vitam vocant . unde nisi ex antiquant existimo , & ● apostolica traditione , qua ecclesia christi i●situm tenent pr●ter baptismum , & participationem dominicae me●s● , non solum non ad regnum dei sed nec ad salutem , & vitam aeternam posse quenquam hominum pervenire , do me thinkes evidence that augustin sometimes called that the churches tenet , which he gathered by conjecture from the practice of the african christians knowne to him . but it will be said the pelagians did not deny infant baptisme to have been the practise of the church . i answer , nor do i deny that it was in augustines time the practise of the latin and greek churches to baptize infants in case of necessity , but that it was so from the beginning , and alwayes in the church we do not find the pelagians yeelded , yet did they not perhaps question it , either because they were carried away with that erroneous rule that what they saw every where practised , and found not when it began to take that for an apostolicall tradition , or because of the tyranny of the present custome , which augustine himselfe somewhere confesseth , that though he misliked , yet liberius improbare non andeo . but saith master marshal pag. 55. i cannot but conceive it likely , that augustines ecclesia semper habuit , semper tenuit , should sway as much with the intelligent impartial reader , as master tombes his non semper habuit , non semper tenuit i grant it should and much more , yet the authorityes , and reasons i bring should be i account sufficient to weigh downe augustines testimony . i had said the determination mentioned by cyprian epist . 59. ad fidum , a● farre as i can by search find , is the spring head of infant baptisme . master blake in his answer to my letter , pag. 6. i desire to know what colour of truth you can put upon these words . i answer , the words are true without any colour put upon them , for i did not deny that i found infant baptisme practised before , but that the determination of that council was the spring head , that is as examen ▪ pag. 16. the first determined rule , or canon , by force of which it hath since continued in a streame , and this is true . having formerly searched for austines words so often alleaged for the practise of infant baptisme , upon the publishing master blakes booke i found them , not as master marshal quotes it , serm. 15. de verbis apostoli , but as master blake cites it , ser. 10. and upon reading of them , the thing that augustine saith the church alwayes had , held and keeps , seems not to me to be the practise of infant baptisme , unlesse by consequence ( which in matter of history is not so cleare a proofe ) but the doctrine of originall sin in infants , which pelagians denyed , not the practise of baptizing infants . for the words immediately before are nemo ergo vobis susurret doctrinas alienas . and these words are onely a passage in a sermon ad populum , in which usually there is not such exactnes , as in other workes ; & among those sermons , which are not out of all question whether genuine . but that the reader may judge of this testimony , i wil set down the words as i find thē . nullus hominum in ista quae ex ▪ adam defluit massa mortalium nullus omnino hominum non aegrotus , nullus sine gratia christi sanatus . quid de parvulis pueris , si ex adam aegroti ? nam et ipsi portantur ad ecclesiam . et si pedibus illuc currere non possunt , alienis pedibus currunt ut sanentur accommodat illis mater ecclesia aliorum pedes ut ven●ant , aliorum cor ut credant , aliorum linguam ut fateantur : ut quoniam , quod aegri sunt alio peccante praegravantur , sic cum hi sani sunt , alio pro eis confitente salventur . nemo ergo vobis susurret doctrinas alienas . hoc ecclesia semper habuit , semper tenuit : hoc a majorum fide percepit : hoc usque in finem perseveranter custodit . quoniam non est opus sanis me dicus sed aegrot antibus . quid necessarium ergo habuit infans christum , si non aegrotat ? si sanus est qu●re per eos qui eum diligunt medicum quaerit ? si quando portantur infantes , dicuntur omnino nullum propaginis habere peccatum , & veniunt ad christum : quare non eis dicitur in ecclesia , qui eos opportant ad ecclesiam . auferte hinc innocentes istos non est opus sanis medicus , sed male habentibus : non venit christus vocare justos sed pecca●●res ? nunquam dictum est sed nec aliquando dicetur . which last words shew that augustine spake these things not as an historian from good records , but as in popular sermons is wont , out of conjecture from common practise in his time . certainly the last words augustin could deliver on no other ground : this testimony then hath a weake basis . and me thinkes the testimony of chamier panstrat : cathol . tom . 4. lib. 5. c. 15. § 19. denique hunc morem quis non videt ejus temporis esse , cum vix millesimus quisque baptizabatur non adultus , & in catechumenis diligenter exercitus might serve to ballance augustines testimony inconsistent with so many likelihoods to the contrary . which testimony of chamier master marshall might have vouchsa●●d to have taken notice of , though it was but in the margin of my booke . nor hath master marshall or his friend yet it proved baptizing of infants of beleevers , by reason of federall holinesse taught by the ancients ▪ master geree puts a passage of t●rtullian de anima , cap. 39. ex seminis praerogativa procreari sanctos in his frontispeece , and master marshall conceives me sick of it . i answer , i blesse god no truth makes me sicke , it would make me well to see paedobaptisme proved either of scripture , or primitive antiquity . but for this testimony of tertullian my stomacke was quickly eased of it , as finding not onely by reading , delacerda his note on it , but also by considering the occasion and words going before that ex seminis praerogativa imports not federal holines , but holinesse , by reason of the freedom from that unholinesse in their procreation , which the infidels children had from the many grosse idolatrous superstitions , by which they were defiled , and as it were dedicated to the devill . and i conceive hieromes words to paulinus , epist . 153. cited by master blake in his answer to my letter , pag. 57. expounding thus tertullian , assereas sanctos dici fidelium filios , quod quasi candidati sunt fidei & nullis idololatriae sordibus polluantur , shew that in tertullian the praerogative of seed , notes onely freedome from pollutions of idolatry , at or before their birth , not covenant holinesse , and the word candidatos fides , the same with designatos sanctitatis prove that they were holy in expectation , because in hope and intention believers , and so to be baptized . and though i find tertullians words some-what obscure , as all his writings are ; yet in that he cals them designatos sanctitatis ( which seems to be meant of baptisme ) not onely ex seminis praerogativa , but also ex institution is disciplina , which master marshall himselfe interprets of their education , pag. 73. of his defence , it seems plaine to me , that this place proves that tertullian makes their christian education the antecedent to the baptisme of beleevers children in his daies : and so this place makes against master marshals tenet not for it . it is true , the ancients doe allusively call baptisme circumcision . as they do the lords table the altar , the lords supper the sacrifice , the presbyters priests , the deacons levites ; nor do i deny that they say circumcision was a type of baptisme , ( which protestant writers grant not ) and that they thereupon make baptisus succeed circumcision , and they argue for baptizing of infants from circumcision , this i granted in my exercitation and examen . but yet i thinke neither master marshall nor his friend can shew that they argued thus , the children of abraham were circumcised by vertue of the covenant , i will be thy god and the god of thy seed , therefore the children of beleevers onely are to be baptized by vertue of the covenant i find that they argued thus from circumcision , circumcision was the remedy against originall sinne , and the male that is not circumcised , shall be cut off from his people , so baptisme is the remedy of originall sin , and by reason of it , the unbaptized infant dying , shall bee damned . but i thinke if master marshals friend could , he would have shewed that they argued from federall holinesse of infants of beleeving parents , to the capacity of baptisme ; this i yet think is a late device , no elder then zuinglius as i said in my examen . and so my hedge is not yet tottering , but rather mr marshal's hedge , whereby hee fenceth infant-baptisme either from antiquity or scripture is already so broken down , that a mean scholler may goe through it ; and if any truth-searching scholler bee satisfied by mr marshals writing , it is to me an amazement . 2. as for that which he saith , that grotius is the strongest stake in my hedge , meaning in point of antiquity , therein master marshall is much deceived . for , 1. the chiefe stake in my hedge in point of antiquity is the observation upon what ground the ancients taught infant-baptisme , which was not covenant-holines , but supposed necessity to save the child from perishing ; and the supposed power that baptisme hath to give grace , which i gathered from cyprian , augustin , and others , but do not remember that i received it from any but by my own observation . 2. my hedge was in some sort made in my exercitation before i ever took notice of any thing in grotius about paedobaptisme , which was about the time i began to frame my examen upon occasion of mr thomas goodwin his citing his annotation upon matth. 19. 14. where grotius is so farre from being a stake in my hedge , that doctor homes , pag. 146. saith , that for grotius his own opinion it is clear and full for infant-baptisme upon that 19 of matthew v. 14. and therefore i suppose his testimony is the lesse to be suspected in this matter . i confesse that grotius put me in mind of that of gregory nazianzen , which i find in the relation of his life , that though his father were a greeke bishop , yet he remained unbaptized , till being sent to athens to study ; being at sea he was in danger of drowning : and being perplexed , that he was likely to dye being unbaptized ; he resolved to be baptized when he came to shore . mr marshall askes how i prove his father was a christian when he was born ? to this i answer , that i had thought mr marshall had not been ignorant , that this instance of gregory nazianzen's father is brought by many protestant writers against the papists that deny marriage to the clergy , to prove that then bishops were married , and did use their wives . if mr marshall please , he may read what chamier panstrat : cathol . tom . 3. lib. 10. c. 13. § . 10. sayes of his father and mother . i also found in grotius the instance of chrysostome , which i confesse i took upon his word as wanting books and time to read so much as was necessary to examine the matter , grotius not directing whence he had it . but if that instance do not hold , the instance of hierome is plain , whom erasmus in his life proves out of his own writings to have been born of christian parents in pannonia , yet was baptized at rome , whither he was sent to be taught the learning of that age . the testimony of the councill of neocaesarea i did not remember till grotius put me in mind of it ; but i trusted not to his quotation only , but found the same in o s●●nder his epit. eccles . hist . cent. 4. lib. 1. c. 21. at the yeare 311. with this note ; non intelligo quid sibi posterior hujus canonis pars velit . as for the words they are so plain , that mr marshals evasions are but shifts . for though it be true that the canon was only about children in the womb , yet the reason of their not baptizing , is not either because they were not yet born , or suretres could not undertake for them , but because in the confession in baptism , every ones free choice is shewed . which plainly declares that councill held that none were to be baptized , but such as shewed their own free choice by confession . as for balsamon and zona●as it is true that i have not read them but taken their testimony from grotius , because the testimony of the councill of neoc●sarea , ancienter then the first nicene was the thing alleaged , balsamon and zoharas were only glo●●ers ; yet mr marshall sayes nothing to zonaras , and what he brings in answer to balsamous glosse is nothing to the purpose . for neither did grotius nor i say that balsamon denied infant-baptisme according to his own opinion , but that from that canon balsamon and zonaras , do infer that an infant cannot be baptized because it hath not power to choose the confession of divine baptisme , which is all one with that which mr marshall himselfe saith , pag. 31. there is required of him that would professe himselfe a follower of christ ( 〈…〉 the last words of the canon ) a free election : or ( as balsamon hath it ) there is required of everyone in baptisme his own promise , which an infant in its mothers wombe cannot doe . and can an infant out of the mothers womb do it ? so that it is plain even by mr marshals own explication of the canon , that that council held that those were only to be baptized , that could make a promise themselves . i doubt not but that this councill allowed baptisme of infants , as nazianzen did in case of danger of death , but i think it is plain that out of that case they allowed not the baptisme of an infant , no not though a beleevers infant ; till the child could make its own confession : as appeares from their scrupling the baptizing of the mother converted now with child , lest it should be taken to reach to the child in the womb , and from the generall reason , that every one manifests his own free choice in confession . and i am peswaded that this was the true state of baptisme in those dayes , in the greek and latin church ▪ that they did baptize all sorts of infants whether of beleevers or unbeleevers , in case of danger of death , least they should perish for want of it ; in which case lay-persons did baptize : and augustine contra epist . parmeniani , cap. 13. lib. 2. saith , si autem necessitas urgeat , aut nullum , aut veniale delictum est . but otherwise they baptized not ordinarily , till they came to years to make their own confession . the cases of nazianzen , augustine , and hierome , constantine the great , and others ; and their solemn baptizing onely at easter and whitsuntide , which is observed in the rubrick of the english liturgy , me thinke should abundantly satisfie men concerning this truth . i cited likewise grotius his speech of many of the greekes , who in every age even to this day , doe keep the custome of deferring the baptisme of little ones , till they could themselves make a confession of their faith . for which words though he cite no authour , yet i presume grotius , who is even by spanheimius , often stiled vir summus ; would not have said it , unlesse he had some ground for it . mr marshall sayes , i might blush for justifying the anabaptists , in saying that the ancients , especially the greeke church have rejected the baptisme of infants for many hundred yeares ; meaning in the first ages after christ . but as yet , neither mr marshall nor his friend have shewed me sufficient reason why i should retract it . for what he brings out of photius and balsamon , men of much later standing about the later canons , and imperiall lawes of the greekes ; and one of the 8 canons concluded in carthage against the pelagians , requiring infants to be baptized : proves not , but that the greeke church rejected baptizing of infants many hundred of years in the first ages ; nor doth it overthrow that of grotius , that many of the greekes ( he doth not say the greeke church ) in every age to this day doe keep the custome of deferring the baptizing of little ones , till they could themselves make a confession of their faith . yea , the lawes brought by mr marshall rather prove it . for why should lawes be made for it , but because many did neglect it ? and the story out of balsamon about captives of christians , rather shewes that some were not baptized , when little ones even among ch●ristians , because they determine if there were no witnesses to prove their baptisme , though children of christians ; they should bee baptized . as for grotius his being a friend to the socinians , it is nothing to me , who knew not grotius nor his wayes ; nor ever pleaded for him . yet i remember i have read that though he was accused thereof long agoe by ravenspergerus , hee was justified by vossius , and what ever rivet , maresius , laurentius , charge him with , yet his works have a place among the learned , and may be read and made use of cum judicio , at least as the works of papists , lutherans , prelatists , &c. who yet may be tainted with errours . even theophilus philokyriaces , loncardie usis ; if i mistake not master marshals friend , doth in the very title page of his dies dominica , and in the book make use of barenius his testimony in his annals ; an authour and work as much excepted against ●● grotius . nor doe i find that in that wherein i made use of grotius , he hath deceived me ; or i or he wronged the truth , or our reader . mr marshall pag. 54. of his defence saith , that he perceived i have made great use in this controversy of an arminian booke commonly known by the names of censura censurae whereas i never read the book or made any use of it , till i read this passage in mr marshals defence . but since i confesse i have read chapter 23 of it , and am by that i find there the more confirmed in that truth , wherein i concurre with that authour : though the truth is the chiefe light i had for antiquity in this matter , was some little reading of my own , and that which i read in vossius his theses theol : de paedobaptisme . but because mr. marshall hath accused me as having correspondencie with them who are not likely to help me with any certain intelligence , that it may appeare that i used what diligence i could to get most certain intelligence when i applyed my selfe to answer mr marshals sermon , i presumed to write this ensuing letter , to that famous learned gentleman , mr john selden , of the inner temple . clarissime vir , inter theologorum placita haec obtinent , baptismum ioannis & christs circumcisioni judaicae succedere , ejusque locum occupare : atque inde paedobaptismi ri●um deduci . mihi verò cum de paedobaptismi origine , tum de successione baptismi in locum circumcisionis an vera tradant theologi isti , gravis diu insedit dubitatio baptismi enim institutum longè aliud esse à circumcisione , & paedobaptismum in ecclesiis christianis nonnisi in seculo post apostolos secundo obtinuisse plurima suadent . inter alia vero istud urget , quod legerim alicubi ( quanquam libris jam spoliatus locum judicare ▪ nequeam ) baptismi ritum fuisse satis notum ante joannis baptistae tempora in admissione proselytorum aut discipulorum apud judaeos , & interrogatio pharisaeorum non de novitate ritus sed de authoritate baptizantis quaerentium , joannis evangelii cap. 1. co● . 25. idem innuere videtur . et forsan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , apud eundem cap. 3. com. 25. ad usurpationem istius ritus spectabat . paedobaptismum verò ignotum fuisse primaevis ecclesiarum christianarum temporibus asserit ludovicus vives comment in augustini de civitate dei , lib. 1. cap. 27. quapropter vir ornatissime , super istis apicibus doctrinae successione scilicet baptismi●● lecum circumcisionis , & paedobaptismi origin● , te ( cujus periti● in rebus & scriptis hebraicis & ecclesiasticis , veritatis amor animique candor satis spectantur , & latè praedicantur ) consulendum duxi . pla●eat itaque claritudini tu● mihi quanquam obscure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tamen , tanquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , super ●stare animi sententiam tui impertire . et quoniam sat scio te plurimis iisque gravissimis negotits occupari responsum tuum , se● pluribus , seu pa●cioribus verbis tempore à ●eipso posite expect abit . dignitatis vestrae observantissi●● , joannes tombes . londini ●●dibus recto●is ecclesiae 〈◊〉 church , 〈…〉 august●●●4 . 1644. though the answer was no other then a reference of me to the books i might meet with in stationers shops , yet i conceived this advantage i had by it , that what i found in books extant might be the more safely relyed on , and that my diligence to discover the truth would be the more apparent , for which i denied my selfe rest ; and without recompense from men , layd out more then my estate could beare . but m. mar. seems ready to catch at any thing that may make me suspected , and so bring my writing out of credit ; & p. 78. of his defence , thus he speaks . i am misinformed by good friends who know & love you very well if your self incline not this way to baptize any , whether turks or heathens , who onely would make a profession of their faith in iesus christ , & then admit them to al other ordinances , & not have them excommunicated à sacris , but onely à privato consortio ; though their lives should prove scandalous . to which i say , that i deny not , but that in private conferēce lamenting the sad condition of these nations , that are likely to cut one anothers throats about the differences between presbyterians & independents ; i have said that i doubted whether ever excommunication à sacris , or the presbyterian or independent ecclesiasticall government , would be proved to be jure divino by christs appointment . and i confesse that i take it to be but a matter of prudence , whether each congregation have it's compleat power and order within it selfe , or that it bee ordered in some things by an assembly of select persons out of divers congregations , and whether congregations and pastours be fixed , or unfixed . and i doubt whether the power of the keyes , matth. 16. 19. be any other then doctrinall ; whether matth. 18 15 , 16 , 17 , 18. contain any other direction then about particular injuries between brother and brother , or let him be to thee a heathen and a publican ; be any other then shunning familiar converse : whether 1 cor. 5. 2. the mourning that the incestuous person might be taken away from among them , was any other then upon solemn fasting and prayer by the whole church of corinth , out of a holy zeale to gods glory by anathema curse or imprecation , to imprecate the vengeance of god upon him for the injury hee had done to god , and the christian profession ; that he might be taken away from them by god , and whether the delivery to satan were any other then an act of apostolicall power , or such as like them had power over unclean spirits tending to the taking away his naturall life , as molinaeus in his vate● . and i conceive the apostle verse 9 , 10 , 11 , 12. of that chapter ; proceeds from that particular occasion to generall directions concerning the d●●lining society with them that are vitious : which directions are manifestly concerning arbitrary and voluntary society in civill things , such as in a sort in some case they might afford to infidels , and then concludes . and ye shall put away from among your selves that wicked one , which as ainsworth observeth on deut. 17. 7. are the same words that the greeke useth , deut. 17. 7. and in like manner , deut. 22. 21. 22. 24. noting the event of executing judgement by killing , whereby the guilty person and the guilt of his transgression was removed from them . and in reference to the incestuous person if notes the consequent of their mourning that he might be taken away from them , v. ● . not by such a processe as is either used in episcopall courts , or presbyteriall consistories ; or congregationall meetings ( though i think this last way comes nearest to it of any of the three ) by conventing , trying , hearing w●nesses , and then pronouncing a judiciall sentence according to the determination of one or more by plurality of votes , but by a solemn detestation of the fact , mourning for it , and with joint commotion and concurrence of spirit complaining of it to god , and imploring his vengeance to cut him off , and so to vindicate his own name and people . which i conceive the lord did then in an extraordinary way , when they had no christian magistrate or other power to avenge that injury to god and his people , in that ch●rch which was endued abundantly with speciall gifts , 1 cor. 1. 7. 1 cor. 12. 1 cor. 14. which fact , i for my part doubt how it can be made the foundation of an ordinary meer ecclesiasticall judgement , with jurisdiction as superiours that claime authority without speciall gift ; in the time wherein a christian magistrate is ready to execute judgement on such offendors , any more then the fact ; judg. 20. of the whole congregation of israel , in avenging the fact of the men of gibeah , when there was no king in israel , might be drawn into example for an ordi●nary practise when they had judges , m●ch lesse how hence may be concluded any such thing , as power of suspension from the lords supper for every emergent scandall so judged by a congregation , or congregationall presbytery . nor doth the church loose by having a christian magistrate , if that jurisdiction be wanting ; sith i suppose it is better provided for by the constant care of a christian magistrate , if conscientious in executing judgement : if not , such censures have been seldome executed with conscience , or good effect . and though it be , that many magnifie the vertue and benefite of their juridical excommunication yet the best intelligence i have , makes me question whether it hath not been rather an engine of much harme , as being used rather against dissenters in opinion , and opposers of profit , then men openly vitious , mannagers of that cen●ure generally shewing themselves irreconcileable to them that dissent from them , but favourable enough to vitious living . neverthelesse i deny not , but that there is a discipline proper to the church , as namely in case of erroneous doctrine , and superstitious pra●tise , contrary to the christian faith or worship according to the practise . acts 15. and command , tit. 3. 10. rev. ● . 24. 20. and in case of vitious life according to the scriptures , 1 tim. 5. 20. 2 thess . 3. 6. 14 , 15. 1 cor. 5. 9 , 10 , 11. and if any assembly of ministers and rulers bee set up for the better discovery of such , that a person be not charged with those evills upon uncertain reports ; i think it agreeable to gods will , 1 tim. 5. 19. and if it happen that any such facts be perpetrated as are like to that of the incestuous person : i doubt not but the whole church may and ought to disclaime the person so offending , and to exclude him from all brotherly communion , because i conceive so much was done to the incestuous person , as i gather from 2 cor. 2. 6 , 7. yet herein they did not act as judges that had power of jurisdiction over him , but as physicians out of charity seeking to cure him . and i suppose in the manner of doing these things , we have not certain precise direction from gods word , but that we are left free by god to order such things though pertaining to christians as christians by alterable rules of prudence . and thus farre i have thought good to expresse my selfe in this matter , because of mr marshals words tending to render me suspected as if i did monstri aliquid alere , nourse some monster . as for my opinion about baptizing , i have publiquely declared when i examined whether to visible church membership were necessary reall sanctity in the judgement of church-officers , that by profession sufficient to it , i mean a profession of repentance and faith in christ , which is serious , sober , free , and understanding ; but denied that it is necessary there should be a further probation by trying mens spirits , so as to satisfie the particular congregation or church-officers ; that a person be admitted to church-membership , and the lords supper . i confesse such triall is requisite in admitting into speciall function ▪ or intimate society ; but not to communion in worship . and my opinion is , that as much is required to make capable of baptisme , as of the lords supper ; and that being admitted to the one , if rightly performed , they are not to be debarred of the other , for want of a further triall of their spirits . and though i never said that by rectifying baptisme , all the abuses i mention following padobaptisme would be removed ( for i did not make paedobaptisme the sole or principall cause of them , that is mans corruption , which will fall into those or the like in some measure , if paedobaptisme were removed ) yet it is true which i said in my examen , part . 2. § . 7. the onely way to further reformation , is to begin in a regular way at the purging of that ordinance of jesus christ , to wit baptisme . even as though all ignorance and superstition were not removed by removing latin service , yet that was the onely regular way to begin at the removing it . and it is easie to conceive , that forasmuch as the grosse ignorance of people is much occasioned by their baptizing afore they know , that if they were not baptized till they knew christian religion , as it was in the first ages , grosse ignorance in christian professours would be almost wholly reformed , and for christian walking , if baptisme were administred with a solemn abrenunciation , profession and promise by the baptized in his own person , & upon that were baptized , i doubt not but it would have more aw on mens consciences then many other means used or devised , considering how in the primitive times men differred baptisme for feare they might not enjoy their lusts , and they were counted by some as guilty of inexpiable crime that fell away after baptisme : and on the other side , infant-baptisme is the ground upon which innumerable people ignorant and profane harden themselves as if they were good christians , regenerate , and should be saved without holinesse of life , never owning or considering any profession or promise made for them as theirs . there have been other suggestions hinted by mr geree , but amplified in clancular whisperings concerning my former conformity to ceremonies and episcopall government , which are carried about in private to render me a person suspected , and to lessen the credit of my writing , the chiefe part of which i have answered in my sermon intituled fermentum pharisaeorum ; and the time , end , necessity , manner , and circumstances in doing what i did , being pleas sufficient to acquit me , and the things not belonging to the present cause , but being fitter for private audience . i will trouble the reader no further with my apology , assuring my selfe that setting aside this opinion of paedobaptisme and common infirmities , my life , labours doctrine even in the judgement of those that dissent from me , and knew me , will abundantly answer for me against all clancular whisperings whatsoever . and concerning my two treatises8 notwithstanding mr ley's censure passed perhaps afore he had compared mine and my antagonists writings together ; i may rather say , that by my two treatises , there is such a wound given already to infant-baptisme , that however men may play the mountebanks and skin it over , it will never be cured at the bottome . for in point of antiquity it still stands good which i asserted ; that infant-baptisme is not so ancient as is pretended , as now taught , is a late innovation ; that a great number of those that sought reformation in the thirteenth century , opposed infant-baptisme ; that the doctrine of anti-paedobaptisme neither undermines magistracy , ministery , lords day , nor any true interest of the infants of beleevers , that the argument from the covenant to the seale , is either a tautology , or invalid without a command , that the covenant made with abraham , gen. 17. was a mixed covenant having in it not onely promises of spirituall benefits common to all beleevers , but also peculiar promises concerning things temporall ; that acts 2. 39. being meant of christ and saving benefits by him ; as master marshall confesseth cannot serve master marshals turn to prove his second conclusion which he denies to be meant of the promise of saving grace , as if it were made to beleevers and their naturall seed . as for master marshals paraphrase , which he calls argument , pag. 129. 130. of his defenc● ; i think it to bee most absurd in that it makes the promise , acts 2. 39. when applyed to the fathers to be meant of justification , when to the children , of outward administrations ; nor so expounded are the words true : there being no such promise . that rom. 11. 16. &c. proves not that there is the same church state in the churches of the gentiles , that was in the jewes , so as that the infants of beleevers should by vertue of naturall generation be reckoned as visible members , forasmuch as now the church is not nationall as it was then , nor gathered as god did the jewish church by taking the whole nation for his people in one day , but now the church of god is gathered by preaching up and down , some in one place and some in another in succession of time ; that 1 cor. 7. 14. speakes not of federall holinesse , but matrimoniall ; yea if the reason of the lawfulnesse of the living of two persons together in disparity of religion , be taken from the vertue of faith in the one party , not from the relation of husband and wife , as mr marshals exposition makes it , the medium of the apostle to prove the lawfulnesse of the living of a beleeving wife with an unbeleeving husband , will as well prove the lawfulnes of the living of a beleeving forni●atrix with an unbeleeving fornicator ; as may appeare by a syllogisticall analysis of the apostles argument : the major whereof is this , according to mr marshals exposition . that man and wo●an may lawfully dwell together , notwithstanding the unbeleefe of the one party whereof one is sanctified by the faith of the other for begetting of a holy seed ; this is manifestly the force of the apostles reason after his exposition . nor is it necessary to insert [ being husband and wife ] sith the sanctification is not ascribed by him to the relation of husband and wife , but to the faith of the one party , as the proper cause of it . and by mr blake birth . priviledge , pag. 11. holinesse in the text , is a fruit or result of faith in the parent . now the assumption ; the unbeleeving form catour is sanctified by the faith of the ●eleeving whore for the begetting a holy seed master marshall denies not , but salkes only ; telling me pag. 163 of his defence , he could name divines who are no whit infer●●ur to my selfe , who conceive that a beleever even then when he commits fornication with an infidell , doth so remove the barre in the unbeleeving party , as that the child is ( in the beleeving parents right ) to be r●ckoned to belong to the covenant of grace , and the church of god , which is in his sense to be sanctified ; and it must needs be granted , for 〈◊〉 causa ponitur effectus , if the quality of faith be the cause of that sanctification , the sanctification followes in one , as well as the other . the conclusion then followes from mr marshals exposition , that the beleeving fornicatrix may still live after conversion , with her unbeleeving fornicator ; for they are still sanctified for the begetting of a holy seed ; and the children so begotten are federally holy , it being gods rule in this case : if mr marshall say true , partus sequitur meliorem partem . but this is so absurd a thing that i beleeve mr marshall himselfe will when he understands it ▪ quit his chiefe hold , and the judicious reader explode the exposition of 1 cor. 7. 14. of federall holinesse . and for the third conclusion of mr marshall , he hath not yet proved that the rite of baptisme was appointed by christ to succeed into the room , place , and use of circumcision ; or that a command concerning circumcision , should be a command concerning baptisme : yea my exposition of colos . 2. 11 , 12. is acknowledged right by mr marshall , and consequently his inference overthrowne , as i said above . as for that which i alleaged that baptisme was an old rite among the jewes in initiating proselytes , to shew that baptisme in exact speech doth not succeed circumcision , but is a continuation of an old rite to an●ther purpose ; as in exact speech the lord doth not succed the pas●●over , but is an old rite used at the paschall supper among the jewes , and contin●ed by christ to another purpose ; mr marshal catcheth at as a proof for infant-baptisme , because then the proselytes children were baptized : pag. 256. but the answer to it is easie . for though the rite of baptisme was an old use continued by iohn baptist and christ . yet i say it was to another purpose or use ; as i shew , pag. 89. 90. of my examen , clean of another nature ; as mr lightfoot harmony , part . 1. pag. 138. and was used according to another rule then among the jewes . for they did not baptize jewes either elder or younger as the same learned men i cited confesse , but onely the gentiles because they were uncleane ; and they were initiated by sacrifice as well as baptisme , with many other differences : but iohn the baptist and christs disciples baptized jews as well as gentiles , without sacrifice . as for mr marshals fourth conclusion , he confesseth pag. 128. that the formall reason of the iewes being circum●●sed was the command , which if true ; it is the distinguishing and constituting reason , qua posita ponitur res , non posita non ponitur ; so that the jewes ought to be circumcised because of the command , without a command what ever were their interest in the covenant or church-state , they were not to be circumcised . now this is as much as need be to overthrow mr marshals argument , which is to prove that infants are to be baptized precisely by vertue of interest in the covenant without a command , because as hee supposeth the jewes infants were circumcised meerly by vertue of the covenant ; for so the analogy or proportion in his reasoning must hold . the jews infants were in the covenant , and therefore were to be circumcised ; ergo , it must be so with beleevers children now in baptisme ; where the formall reason is supposed to be the covenant : but mr marshall both pag. 92. & pag 182. confesseth the formall reason is the command ; and therefore though the covenant be pu● , yet if the command were not put , circumcision of infants ●ad been no duty , but a will-worship ; and by parity of reason it is so in baptisme : infants are not to be baptized barely by vertue of covenant-holinesse without a command ; which is the main thing i contend for . as for the fifth conclusion of mr marshall , that which i answered continues still , that circumc●sion though it were a priviledge to the iewish church , as the arke , ●abernacle , high priest , temple were , b●longing to that nationall church-state , to have themselves and infants circumcised ; yet it was a priviledge proper to that time not now to continue : as the apostle , gal. 3. & 4. heb. 9. & 10. shewes , it did not belong to the substance of the covenant of grace common to jewes and gentiles ; and so neither is it or any thing in the room of it any more a priviledge to us now then some house the room of the temple : some chief bishop in the room of the high priest , &c. and therefore i say still , that this argument is indeed of no weight , but among vulgar and non-syllogizing capacities ; and that divines that use it do but flatter the people by it ; and that if the reason be good , it overthrowes our compleatnesse in christ , in whom we have circumcision , arke , temple , priest , all ; and as i said in my exercitation it is the very egge out of which most of the popish ●eremonies were hatched ; to wit , because they thought wee must have priviledges as the jewes , and therefore must have something like that they had . mr marshall , pag. 195. of his defence , speaketh thus . first for the point of will-worship i shall desire you to prove this conclusion . that all things belonging to christian worship even in the circumstances of it , even the ages and sexes of the persons to whom the ordinances are to be applyed , must be expressely set downe in the new testament ; if you prove not this , you say nothing to the purpose , for this is our very case . to which i reply . that i owe not m. marshall such service , as to prove what he shall like another eurystheus injoyn me : i have pag. 11● . pag. 152 of my examen syllogistically set down my argument to prove infant-baptisme will-worship , it belongs to him to tell me what he denies in my syllogisme , that i may prove it , though i have already done it , and sha●l doe more fully when he tells me what he doth deny : but it is a meer shift for him to impose on me the proofe of a proposition i owne not , and not tell me what he denies in my own syllogisme . this is contrary to the rules of disputation i have been acquainted with ; yet if mr marshall shall declare that he holds the subject of baptisme to be but a circumstance , i shall be ready to oppose him therein further ; and shew that the point in difference is not the bare age or sexe , but qualification of persons to be baptized ; yea the reason and main use of baptisme . as for mr marshals principle for his virtuall command i have shewed above ; that when he should have brought all protestant divines averring this maxime , that all the commands and institutions of god about the sacraments of the jewes ; bind us as much as they did them in all things which belong to the substance of the covenant , and were not accidentall to them : in stead of this he alleageth another thing , that protestant divines make the same generall nature , end and use of our sacraments , and the iewes sacraments , and argue thereupon from one to the other , which is quite beside the businesse . for the maxime is of commands about the sacraments , and they are all about the rituals or administrations , and concerning commands about the sacraments , binding us as the jewes , he produceth not one command binding us , or one protestant avowing it . as for the command , matth. 28. 19. when i said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to make disciples , but no where are infants said to be discipled , mr marshall tels me that some learned criticks say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , answers to an hebrew phrase among the rabbins , of admission of schollers that they may be taught ; which though i beleeve not , yet if it were granted serves not mr marshals turn , unlesse he can shew that infants were said by them to be thus admitted-schollars . then mr marshall referres me with a blind direction to spanheimius , whom i have consulted , and i find many absurdities in that learned authours words dub . evang. part . 3. dub . 27. this in effect he sayes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 containes not the act the disciples were to doe , but the end of their sending , which i think is so absurd that it needs no other refutation then the mention , and then that they might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without teaching them ; whereas he himselfe sayes , non significat solum docere sed & discipulos facere , so that according to him it includes teaching and somewhat more , and aequipollet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 io : 4. 1. which was by teaching , and the parallell place , mark 16. 15. is , preach the gospell to every creature . i had said in my examen , that the speech of baptizing lydia's houshold , acts 16. 15. must be understood by other places which when they expresse the baptizing of the houshold , they expresse also the beleeving or receiving of the word by the whole houshold , and by the frequent [ mr marshall alters it into sometimes ] use of the word , which is to put the house for the people of growth in it . mr marshall saith , who taught you it must be so interpreted ? i answer , augustin lib. 3. de doct . christ . c. 26. ubi autem ap●rtius ponu●tur ibi discendum est qummodo in locis intelligantur obscuris : cha●●ier panstrat , cathol . tom . 1. lib. 16. c. 6. and all those divines among which i think mr marshall is one , that say we must expound one text by comparing it with others that are like . to that i said , that [ house ] is frequently taken for the grown persons in it ; mr marshall sai●● , it may very well be granted , and hurts not me , unlesse you can prove it must be so meant . though i think i proved it must be so meant , yet it is enough to shew that mr marshall cannot prove from the baptizing of housholds an example of baptizing an infant , sith , the word house may be taken ( as mr. mar. saith , may very wel be granted ) for the grown persons in that house . as for mr marshals second argument , because there was an equivocation in it ▪ and in one sense the major must be denied , in another the minor ; and if the major be understood in one sense , the minor in another ; there bee foure termes , and the syllogisme is naught . to this mr marshall makes no reply in a logicall form , but tells us in a loose discourse , that forasmuch as there is no infallible ground of certainty , but onely of charity , that any growne person to be baptized hath actually the inward grace ; and so in charity ●ee are to conceive of beleevers infants , because christ said , mark 10. 14. of such is the kingdome of god , they are to be baptized so that in his defence mr marshall alters his argument which he set down in his sermon , concluding not from a capacity of inward grace to baptisme as he did then ; but from the judgement of charity that they have actually the inward grace , which he seems to count sufficient for baptisme . mr geree his reasoning is to the same effect : vindic . paedobapt . ch . 1. sect . 7. and is thus formed by him into a syllogism , where we have evidence for judgement of charity , that there is the grace of the covenant , there we may s●e the seal of the covenant . but we have evidence for the judgement of charity , that in infants of beleevers there is the grace of the covenant . ergo , of this syllogism i deny both major & minor . acts 10. 47. doth not provethe major . for the apostle there did not baptize upon a judgment of charity of what was latent , but from a certaine sense of their magnifying god , and the gift of the holy ghost ; nor was simon magus baptized because in the judgement of charity hee had the grace of the covenant , but because he professed the faith , which was certain to philip. and this was master marshals doctrine in his sermon , pag. 47. where he confesseth that the apostles charity or charitable conjecture was not the ground of their admitting them to the ordinance , but the profession and confession of the party made according to the word , which they were bound to rest in . and therefore i see not how mr marshall can count a judgement of charity sufficient for infant-baptisme , without crossing himselfe in his first sermon . for my part i doe not think a minister ought to be ruled in baptizing by his own judgement of charity ( which is ofttimes very uncharitable to those that deserve best ) but by certain knowledge of true sanctification by extraordinary revelation , or of the parties profession of the faith by other meanes , either of which is sufficient , not both necessary . nor do i require of infants more assurance then of grown men , but shewes of repentance and faith in either . yet , as when one being required to bring no more then a servants testimony for the grant of a thing , if he bring the masters hand and seale without the servants testimony and the thing be granted ; he that grants it doth require no more then the servants testimony : so when i say , if shewes of repentance and faith be exhibited i will baptize , and i will baptize upon extraordinary revelation , that an infant is a beleever : i doe not require more assurance of an infant then of a growne person , when i say , if the infant professe the faith , i will baptize , if god witnesse for it that it is a beleever i will baptize , in neither goe i by judgement of charity , but certainty either of revelation or profession , which neither master geree nor master marshall can make good of all the infants of beleevers . but saith master geree there 's evidence in charity to judge that the children of beleevers have the grace of the covenant . to this i answer , the evidence for judgement of charity is to be taken from a persons own deeds according to the rule , 1 cor. 13. 7. charity beleeveth all things , capacity of grace is common to all persons on earth , and therefore is no ground to baptize one more then another . that some infants have been actually partakers of inward grace , as mat. 19. 14. luke 1. 15. ierem. 1. 5. yeelds nothing to prove any judgement to be right that it is so in any other , but onely that it may be so . infants of beleevers are not under the covenant of grace or within the externall administration of it , by vertue of gen. 17. 7. deut. 30. 6. they speak of more then externall administration ▪ and must be understood of the elect which the apostle denies to have bin ever by god assured to the natural seed , rom. 9. 8. 15. no judgements of charity that the infants of beleevers are under the covenant of grace can be deducted from these texts , the most is conjecturall hope that it shall be so , which experience shewes to miscarry often , therefore these things yeeld not a warrant for infant-baptisme . doctor homes argues from matth. 19. 14. that baptizing did in nature antecede imposition of hands , which is false ; nor doth heb. 6. 2. prove it . nor is his argument good , infants had the greater christs blessing , therefore they had or might have the lesse , to wit baptisme ; which reason if good , it would follow they might have the lords supper , be ordained ministers : for these are lesse then chris●s blessing . afore the printing of this apology , i met with and read a book of one mr william hussey a man unknown to me saving by a former treatise of his which i have seen , and he intitles it satisfaction to master tombes his scepticall exercitation : and in his epistle to the reader he saith , and here i will turn sceptique with master tombes . if i should give him the title of fantasticke in requitall of the title of scepticke he pins upon me , i could give better reason for it then he brings for his imposition of that new title on me : but it is enough for me to clear my self . gel. l. 11. c. 5. noct . attic. sayes , the ●y●honian philosophers were called sceptickes ; that is , seekers and considerers , because they determined nothing , but were alwayes in considering and seeking ; but master marshall thinks me guilty rather of too much selfe-confidence . yea in this point though i did as i conceived befitting me then , propound my thoughts in the disputation with my brethren in the ministery , and in my exercitation to the committee of the assembly under the term of doubts ; yet in my examen i assert them as positions , and therefore that authour doth unworthily intitle my exercitation scepticall , or me a scepticke : which is in effect if he understood what he sayes , to accuse me as adhering to nothing as certain in matters of sense , reason , or faith . but concerning the book though he intitle it satisf●action ▪ and the licenser sayes [ finding it to be in his judgement solid and judicious ] and i am pretty well acquainted with the humour of men , who are ready to cry up any thing as satisfactory , which they affect ; yet i beleive the assembly will not conceive his book satisfactory , nor these passages following to be solid and judicious . as that in his epistle to the reader he calls baptisme the seale of the proffer of grace . pag. 3. i answer , that was an especiall priviledge of the iewes that they had their civill lawes from god , but what lieth upon a nation as a duty that it may require of all , and cuts off them that refuse ! and this is implyed in the commission , when nations shall covenant to be discip●●s , which may be done by a part for the whole , then are such ● are in commission from christ commanded to baptize and teach the whole nation , such as are in authority may covenant in a nationall 〈◊〉 for the inferiour sort , and justly require all externall performances from them , such as baptisme and submission to b●e taught 〈◊〉 , pag. 4. and what a parent can doe over his child in matter of 〈◊〉 duty , ● that may the parents of the country , the magistrates require of the nations . god requireth it of them , they may put all nations to schoole to christ , now , what if some of them be too young to learne , yet if they be under the discipline of the master they are schollers ? as may appeare in many litle children that are set to schoole to keepe them safe , and from wantonesse , before they be of capacity to learne , many have a hornbooke given , more for a play-game then a booke , yet are they schollers , because under the discipline and correction of the master ; is it not therefore great reason , that a christian should dedicate his child●● to christ , to be partaker of the blessing and discipline of christ ? pag. 5. and certainly words could not have been invented that could have required the ministers to baptize all the world , infants and all , willing or unwilling ; so that any would see they might be taught , and submit to the precepts and discipline of christ , then to expresse it by the word nation and d●sciple . pag. 12. abrahams seed must be divided into equivocall and univocall ; equivocall seed christ , for that he was not like abraham , he was of abraham , but ex parte according to the flesh . rom. 1. 3. he was the promised seed , not the seed unto whom the promise did belong , as the seed of abraham . pag. 43. that which we argue from receiving of families , and from the apostles commission to baptize nations is , that nations may make lawes for their whole nations to be baptized ; and if the major part of a nation do according to their duty receive baptisme , and undertake for the whole nation to submit themselves to become schollers of christ , they may justly compell by any penalty to joyne with them in the externall worship of god. this therefore is it which is drawn from the commission directed to the disciples for the baptizing of nations , that nations may act as nations , and families as families ; that is , that the more organ●all parts must act for the residue ▪ the magistrates for the nation , the master of the family for the residue , the magistrates for the nation , the master of the family for the family ; otherwise it cannot be said to be the act of the nation , or of the family , though a post factum may be historically related to overspread a nation that is done without a nationall consent , to shew the universality of a spreading evill : yet , where a duty is charged upon a nation , it cannot be orderly received without a nation ●ll consent . pag. 44. he that keepeth any servant that will not be baptized , is not a good christian : it is true , all men of discretion ought to consent sent to every duty ; baptisme 〈…〉 precepts 〈◊〉 , it is pactum impositum pag. 40. the parties to be baptized are all nations , withoutany restriction 〈…〉 . if they that claime their interest in baptisme can undertake for whole nations , the commissioner : must not refuse them : the nation bel●eveth by the magistrate , by whose authority the whole nation is put to schoole to christ , pag. 54. men may require of him that is of years to consent to his baptisme . 〈…〉 a sinne , and punishing him for it as for adult●ry formation or any other publique offence . pag. 59. if any will bring turkes children , and infidels to baptisme , and 〈◊〉 the 〈◊〉 of them in the doctrine of the gospel , i know not but they may : and if 〈◊〉 would 〈◊〉 with their children to christians , i thinke it were a very charitable thing so to do : for the promise was ●ever so tyed to abrahams loyns , neither for ought i know , to any beleevers , but to education in the family of abraham , or any other beleeving family . pag. 61. they that beleeve , and they that beleeve not heare the word , and 〈◊〉 is no 〈◊〉 of the work●● preach it to 〈◊〉 infidel , neither 〈◊〉 it any 〈◊〉 of baptisme , to baptize an infidel . pag. 64. and indeed , 〈◊〉 were a very strange thing for the sacrament of baptisme to be tendered to 〈…〉 , and approved , declared and 〈◊〉 to be 〈◊〉 ; it is true , it may be tendered to men this professe them faith , because man cannot judge them faithfull , notwithstanding any profession , and therefore baptize them ; but if they could know and judge them faithfull , they might give them the lords supper , in which all christ is communicated , and baptisme should not be 〈◊〉 , baptisme is the seale of the tender of christ , 〈◊〉 of the 〈◊〉 power of his blo●d , 〈◊〉 of our communion , or partaking of christ ; that is sealed in the other sacrament . pag. 64. it is true , adultus must have faith , such as it is , naturall , human : before he can be baptized , he must be willing by some inclination or other : it were barbarous to baptize a grown man àgainst his will , which could not be gotten but by some kind of 〈◊〉 , though it might be just with man to punish him with death that should refuse , as it is with god , to punish with eternall death such as despise baptisme . nor do i thinke the principal ground of his new conceit pag. s. will satisfie , which is , that matt. 28. 19. is thus to be expounded , make all nations disciples by baptizing them , and teaching : whereas he himselfe sundry times reads it better , make disciples of all nations baptizing them , and it is vainely alleaged that [ by ] is implyed in the participiall expression , any more then verse 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be expounded hee met them by saying , or matth. 27. 55. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they followed by ministring unto him ; and i said justly , examen pag. 127. this conceit is so absurd , that i presume none that hath any wit will entertain it , though master hussey say page 6 i thinke if ever a man were out of his wit , it was here : but i shall be willing the assembly judge whether of us two need sayle to anticyra to purge our braines . as for his answer to my book though i conceive it lettice fit for some lips , yet in my apprehension it containes a fardell of mistakes , in logick , divinity ; and sometimes in grammar , but most of all of my meaning , and the scope of my words , and for●e of my reasons , which being diligently compared with his book , are a sufficient reply to it . and therefore though hee conclude with a challenge to me , yet he must pardon me if i make more account of my time then to cast it away in refusing such wild notions as he hath vented , except i shall have so much spare time as to write a booke to make sport with ; wishing nevertheless that master hussey had some schoole of divinity as he desires , that he might be either better fitted to write , or learn to be silent . i have been larger in this matter then i intended at this time , that i might shew the vanity of mr leyes vaunt , and however god dispose of me , doe my indeavour to cleare the truth in this thing , and to prevent persecution of it through the provocation and exasperation of spirit towards anti-paedobaptists , which since these writings have been published , hath many wayes discovered it selfe . if the lord spare me life , liberty , and meanes , and it bee found necessary ; i may either more briefly or more largely rescue my treatises from their hands , who have ill handled them and perverted the truth . in the mean time this which is already said might serve a judicious reader to answer the writing of my antagonists though no more should follow . mr mar. book it appears from pag. 59. 212. 227. was contrived by divers : i beleeve the ablest of the assembly , i wish it were declared whether the paedobaptists would stick to that work or any other . i heare there are more yet to be printed , if the aime be to oppresse me with number , or to have this evasion ; that when one is answered , yet some other is not answered ; and so to uphold the errour still ( which is a way of jesuites ) i doubt not but god will defend his truth . what hitherto is objected against my two treatises and appendix , i doubt not but with gods assistance to answer . afore i could finish this apology , i have tasted the fruits of mr marshals , and mr gerees accusation in a message from the benchers of both houses of the temple ; that though they acknowledge my life and labours among them unreproveable , yet by reason of the publishing of my treatises they cannot continue me here . it was foretold me , that some of the assembly would not give over till they had outed me hence . if any of them have disswaded the people from hearing me , though they cannot shew that i have preached any other thing then gospell truth ; if they use any arts to withdraw the people from me , i wish them to consider how they can acquit such actions from the sin of making schisme , and stopping the course of the gospell for their own ends , not permitting any to preach the gospell without concurrence in opinion with them , when as paul rejoiced that christ was preached ; though it added affliction to his bonds , phil. 1. 18. what my desire was in the prologue of my examen , is still , that we may give one another the right hand of fellowship , and stand fast in one mind in the truth of the gospell , and cleare the truth of god to the people whose eyes are upon us . i may call god to witnesse that my ayme in making and publishing my treatises , was the benefit of the assembly by making knowne to them reasons why the doctrine of the directory should be better examined , which would be their honour : if they disclaim me , reject me , repay evill for good , i hope god will help me to bear it , and to love them still , and joyn with them in promoting the work of christ ; notwithstanding i meet with discouragements where i assured my selfe greatest encouragement . to conclude ; as the case now stands , i know not into what corner of the 〈…〉 world god may carry me , nor how i may be accommodated to publish any thing more either in this of infant-baptisme , or any other point of sacred knowledge ; it is not a little comfort to me that i have framed this apology , it shal be my witnesse in time to come that i have sought unity with truth ; and as i have made it my busines to preserve purity of doctrine , so i shal stil though i have neither found recompence nor help considerable from men , but rather am likely to meet with a consumption of estate , & a shortning of my dayes . however things succeed , i shall request that they that can pray , would beg for me that i may doe nothing against the truth , but for the truth ; and for the churches of christ , that the pastors and teachers in them may take heed of bending their wits to maintaine what the prime reformers , and churches ordered by them have avouched , rather then impartially and throughly to examine their doctrine , which as it is a great sin of making other masters then christ , so it is a cause of most mischievous rents and contentions . finis . a postscript , wherein is a reply to mr. blakes answer to my letter . reader . be pleased to take notice , that whereas i say p. 21. of this apology . molin in his epistle to bishop andr●w●● ( if my memory deceive me not ) confessed is to have been 〈◊〉 ipsis apostorum temporib●● , meeting since the printing of that passage , with the booke i find that in that epistle he only confessed it to have been a secule apostolis proximo , but bishop andrewes saith , he had put out that which elswhere he said ab apostolorum sicul● . whence my mistake of memory conceiving he had said it there , which he said elswhere , but altered it in that epistle . 2. that though i had seen most of the latter part of mr. blakes answer to my letter have dayes before , yet i had not the whole booke till aug. 3. 1646 , at which time the tenth s●eet of this apology was printing off ; and therefore i cannot give thee so large 〈◊〉 on it , as i desired to doe ; yet i have thought it 〈◊〉 say thus much in this streight of time , as not knowing how i may be here●● fitted to write any more . the book is ●hered with a preface of mr. calmys and mr. 〈◊〉 , in which they say . the right of infants to baptisme is ear●● strongly by 〈◊〉 arguments , if leg it 〈◊〉 couse quener can make a 〈◊〉 evidence . to which i say , that master marshals first argument is accounted the strongest , and that is far from being 〈◊〉 , as hath been shewed above . they say the 〈◊〉 of the church in all ages in baptizing them is 〈◊〉 by such unde●● testimonies of credible witnesses , that he that doth not see it may well be called strabo , that is , goggle eyed . how true this is the reader may perceive by the examen of master marshals sermon , and this apology . the best or rather only witnesse of ancients for such a practise is august●n concerning whom how litle reason there is to count his speech and undiable hath been before declared here , and in the examen . they say of the birth-priviledge of master blake : where thou shalt find the question so truely stated , and set upon the right basis , and so well fortified , that though there hath been a dust raised ( by some who have a better faculty to raffle and intricate an argument than to wind it off ) yet there is not the least wing of it routed . to this i say , the state of the question hath small difficulty , litle or no disagreement between me and master marshall , and master geree , and i thinke the like of others . if by the basi● is meant master blakes observation pag. 3. of the birth-priviledge , a people that enjoy gods ordinances convey to their issue a 〈◊〉 to be reputed of a society that is holy , to be numbred amongst not ●ncleane , but holy . this observation is ambiguous , it may be true in a sense , that it so happens frequently ; but if it be meant in this sense , that they convey by their generation of them a right of visible church-membership , and title to the initiall seale , as it is usually called it is not true : which onely serves for the purpose . now the wings by which that observation is fortifyed out of the new testament , ( wherein the strength lyes ) are acts 2. 38. 39. rom. 11. 16 , 17. 1 pet. 2. 9. gal. 4. 29. gal. 2. 15. 1 cor. 7. 14. now for three of these to wit 1 pet. 2. 9. gal. 4. 29. gal. 2. 15. they flye of themselves , the first expressely being spoken of them onely that beleeve , v. 7. the second to wit , being born after the flesh , cannot be understood as importing a priviledge or benefit , it being spoken of persons to the worser sense , and causing a casting , out of the inheritance : the third is meant not of a jew allusively so called , but of a jew by naturall generation , opposed to a gentile , and so cannot be said of the children of believing gentiles ; nor can all master blakes words keep them from running out of the field . the text acts 2. 39. if it be understood ( as it must ) of the promise of saving graces by christ cannot be verified of any but those that are called , which it being confessed to limit the first , branch of the propposition , and the last , you , and as many as are afarre off ; it is to mee against reason and truth that it should be left out in the middle , that is , that when it is said the promise is to you , and to all that are afarre off being called , it should be asserted in that branch that is between , the promise is to your children whether called or not . of rom. 11. 16 , 17. i have said sufficiently before . of 1 cor. 7. 14. somewhat also before : and intend more in this postscript . if mr calamy and mr. vines accuse me of raising a dust , and raffling and intricating an argument ( which i imagine they doe because the raising of a dust is master marshals phrase ) they are answered in this apology . my entring into the lists with mr marshall was not out of choice as valuing my self , as they mistake ; but out of necessity lead thereto by providence of god. how well i have acquitted my selfe may appeare by the bringing of master marshall to many concessions which overthrow his first argument . whether this answer of master blake be sinewy for argument , i hope in time to examine . i conceive that to put the question upon the right basis , is to examine whether the formall reason why the jewes were circumcised , were their interest in the covenant ? whether there be the same church-state now that was then ? whether any command about the jewes sacraments now bind us ? but i passe to mr blakes answer . mr blake chargeth me with defect and neglect of charity . for the former i doe not take my writing to discover it , what i shall deprehend i have failed in , i shall i hope confesse to god , and to master blake when we meet . my not speaking to master blake was , because i presumed master marshall had acquainted him with the thing , and the reason of printing my treatises as they were is declared above . why i would not take upon me the place of opponent in the dispute with my brethren i gave the reason , because the argument would presently lead them to oppose ; this being al my argument against infant-baptism that i could wel urge in dispute , that it is not appointed by god , and so presently upon one or two syllogismes they must become opponents again , sith affirmanti incumbit probatio ; i sent not my exercitation to my opponents because i was advised to send to the committee , named in the prologue of my examen ; the rest is answered in the apology . to the point of antiquity in ch. 2. i thinke not needfull to adde any more here . to the third chapter sect . c. master blake because i said examen pag. 144. these i mention , that you may see what stuffe paedobaptists do feed the people with , doth the●● against reason , and charity inferre , that i branded therein all the ministers of christ that ever held infant-baptisme , whereas my speech being indefinite should in such a contingent matter have been interpreted only as equipollent to a particular proposition , 〈◊〉 the words were used onely of that author , and such as delivered like doctrine , with particular exception of master marshall , and many others there named . passion i confesse was in me sometimes in writing my examen , a mixt passion of griefe , and indignation , that preachers of the gospell should be so hard , as then i found , and saw likely would be more ; to their dissenting brethren upon such weake reasons . but such contu●●licus consurer and practises as master blakes sinister conceits p●t upon me i deny . to the second section i answer , that i still conceive , they that deny infant-baptisme , and grant originall sinne , are 〈◊〉 necessitated to say that infants perish in their births●● . it is true as master blake sayes , they that will hold a certainty of the salvation of such infants , they must maintain a promise or covenant to them ; but such a covenant i deny to be made as assures salvation to the infants of beleevers : and i have proved at large , examen part . 3. § . 4. there is not such a covenant . if that gen. 17. 7. be produceed i have proved that it was particularly spoken of abrahams feed , expounded rom. 9. 8. not to be meant of his naturall feed , but spirituall , and therefore till it be proved that all infants of believers dying in infancy , are abrahams spirituall feed ; that promise will not inferre the certainty of their salvation . therefore , this is my judgement : that god will have us to suspend our judgement of this matter , & to rest on the apostles determination . rom. 9. 18. but they that hold that there is no certainty of their salvation , are not necessitated to hold a certainty of their perdition , for there is a medium between both , a hope though not certain , yet probable , and comfortable , that the children of believers dying in their infancy are saved ; taken from some generall indefinite promises : the favour of god to the parents , and the experience that in all ages hath been had of his mercifull dealing with the children of his servants ; all which cannot be said of the infants of infidels , though on the other side we must not so exclude the infants of infidels , as to affirme that none of them are saved . for though the gentiles were without hope ephes . 2. 12. in respect of the body of them , yet now and then god called some , as rab●● out of the visible ch●●ch , and therefore we may not determine universally that out of the visible church there is no sal●●tion at all : but leave this to gods free-will . it doth not 〈◊〉 follow , tha● beathens have equall hopes of sal●●●ion with infants of 〈…〉 . for though they have not hopes from their innocency in themselves , or certaine interest in christ ; yet they have more probable hopes of interest in christ upon the g●●●ds 〈…〉 . and thus is that section answered . the fourth chapter is about my censure of his argument from gal. 41 ▪ 29. as containing very grosse passages . he ace●seth me as one that intended not any 〈…〉 , because i bring but one branch of the 〈◊〉 in his argument , and yet call it his medium , but ●ith i intended not a full answer to him but to master marshall it was enough that i onely reci●ed that in which was indeed the strength of his argument , which was that birth after the flesh , ascribed to some now , gal. 4. 29. imports a priviledge , 〈…〉 church int●●st to 〈…〉 the bos●● of the church of christians . in saying this was very grosse , i sayed no more then that which was right : the apostle opposing persons borne after the flesh , to them that are borne after the spirit , to be cast out , and not to inherit . but sayes master bl●ke , you shut out the literall sense of birth after the flesh , both from the history , and parallel , and bring a● allagericall 〈◊〉 in both , when the 〈◊〉 in the text is evident . i answer , i shut not out the literall sense from the history , but from the parallel ; and that i● so farre from being contrary to the text , that it is expresly said , these things are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but he further objects : you make birth after the flesh , and birth of the spirit , two contradistinct species of births , that both cannot be incident 〈…〉 it is the distribution of a subject 〈…〉 i answer , i make them not onely contradistinct , but also contra●● ; and i deny that it is a distribution 〈…〉 for them the same person should be both borne after the flesh and after the spirit . which i would tell master blake to be very absurd , but that i would give him no more occasion to say i do insult , whoop , and jeere , which he unjustly chargeth on me . and for that he saith , that isaack was borne after the flesh , ( though it be true , he was so in the two senses master blake mentions which are nothing to this place of the apostle ) it is untrue in the apostles sense , for then he should be the child of the bondmayd ; not by promise , a persecutor to be cast out not to inherit , and a type of legall justiciaries belonging to the covenant in mount sinai , for all these things are true of him that is borne after the flesh , gal. 4 , 22 , &c. but the apostle doth not say , that they are cast out , but mentions a command of casting them out . as if gods dictum were not factum : if they were not cast out , why doth the apostle alleage that text ? but they are in the church , otherwise they could not be cast out . i answer , i deny not but legall institiaries may be in the visible church , as ishmael in abrahams house ; though the apostle make the parallel only in the casting out that they might not inherit , but if master blake would gather any thing hence for his purpose , he must prove that the apostle makes some to be in the visible church , by vertue of being borne after the flesh as their prerogative , which is as wide from the apostles meaning , as east & west . but saith master blake where i pray you , do i make suoh abrahams seed ? it is no grosse errour of mine , but a grosse device or calumny of yours . i answer , his words [ if there yet remaine in the bosome of the church children borne after the flesh , so that distinction of births ( as applied to abrahams seed ) still hath place amongst beleeving christians ] shew that he applied birth of the flesh to abrahams seed , else why are those words put in [ at applied to abrahams seed ] but to shew a double seed of abraham , one borne after the flesh , which is all one with the apostle as legall institiaries , another borne after the spirit , which is all one as bebeleevers ? so that this is master blakes tergiversation , not my calumny . in the fifth chapter mr blake complaines , that i take more paines then needs to find out master marshals meaning in his second conclusion , and after . and indeed i never saw a learned man so run himselfe into a maze needlesly , as you in this discourse do ; being at a stand ; you say , whether master marshall meanes a covenant of grace , or outward ordinances , as though these two were opposite , and priviledge of ordinances were not of grace , or that saving grace could be had , in gods ordinary way , without this priviledge . to acquit my selfe of this imputation , i say , that it was very necessary to take that paines i did , to bring my selfe out of that maze which i had not run my selfe into ; but the confusednesse and ambiguity of master marshals expressions lead me into . master marshall had made this the anteceedent in his first argument , the infants of beleeving parents are faederati , or within the covenant of grace ; this i conceived to be the same with his second conclusion , though against the rule of dispute he varies the terme [ faederati , or within the covenant of grace ] into this , [ he would have to be accounted his , to belong to him , to his church and family , and not to the devils ] which i do not take to be equipollent . this necessitated me to shew the many senses of his words , and to take paines to find out his meaning ; else i , knew not what to deny , or what to grant . now , to clear the matter : when it is said , infants of beleevers are faederati , or in the covenant of grace , this may be understood three wayes . 1 they are in the covenant of grace by their owne act of covenanting , because they promise the performance of the condition on their part , and this sense is manifestly false ; and yet when master marshall sayes they are to be accounted covenanters , he speakes as if he meant so : for what is a covenanter but he that makes a promise ? 2 they are in the covenant of grace by the administratours act , because he gives them the seale of the covenant ; but then the second conclusion should be , they are baptized or to be baptized , now this being the same with the antecedent of master marshals first argument , his argument must be thus ; infants of beleevers are baptized , or to be baptized , ergo they are to be baptized , which is meerly to trifle : and yet as i shewed above , this is the effect of master marshals arguing , who will have his second conclusion , and antecedent understood of the outward covenant , as he cals it . 3 they are in the covenant of grace by gods act of promise , and this is that which master marshall should have said , if he would have spoken plainly without equivocation , god by his promise to the infants of beleevers puts them in the covenant of grace , or he accounts them in the covenant of grace , because he hath promised grace 〈◊〉 them , and not have said god would have them accounted his by us , by giving them the outward covenant , as he calls it . now , if he affirme this , that god hath promised grace to infants of beleevers , this grace is either saving grace , or outward ordinances . but saith master blake these are not opposite , but sub●●dinate . be it so , yet they are distinct , and the promise of the one is not a promise of the other : the promise of the word and sacraments , is not a promise of the spirit . now here was the doubt , whether master marshall affirme a promise of saving grace to beleevers infants , or of outward ordinances . i said neither was true , yet the former was more agreeable to his meaning . to prove this i alleaged , that though sometimes master marshall , master blake and others spake more warily , ( in which i dealt candidly with master blake , reciting his expresse words full enough for the purpose ) yet i said most of mr. marshals and others expressions , and one expression of master blake spake as if they meant that god had made a covenant , or promise of saving grace . and to prove it to be their meaning : produced their allegation of these textes , acts 2. 39. gen. 17. 7. matt. 19. 14. which are to be understood of saving grace , and that otherwise the seale would be put to a blanke , and that master blake saith , god promiseth to be a god in covenant to his and their seed , which people in covenant have also a promise from him of the spirit . now what sayes master blake to this , he denyes not that these texts speake of a promise of saving grace , but askes me how 's they are meant , whether absolutely or immediately ? and then fastens upon me an assertion that is none of mine , and i beleeve wrongs master blackwood too . but herein master blake goes from the businesse , and instead of a respondent becomes a poser●● proved these texts alleaged by them for infants being in the covenant of grace speake of a promise of saving grace , and therefore if master marshall meane not that the covenant of saving grace is made to a beleevers child , these texts are alleged to no purpose by him . this is no place to answer mr. blakes unpertinent questions ; which he propounds to me as supposing that because i said , the texts are plainely meant of saving graces , therefore i had affirmed the jewes and all their seed had an absolute , promise of a saving grace : let master blake tell us whether in alleaging gen. 17. 7. acts 2. 39. for infants of beleevers being in the covenant , he understand not those texts of a promise of saving grace , which is all i there contend for . as for mat. 19. 14. it is pl●●●ly meant of the kingdome of glory ; luk. 18 , 16. 17 mark. 10. 14 , 15. and for the speech of sealing to a blanke , &c. whether it be true or false it was not materiall to my purpose ; but whether it shew that he users of it assert a promise of saving grace to beleevers . mr blake upon a mistake , that i had set down sundry things as my assertions chargeth 〈◊〉 as using bellarmines argument , and s●ts down his own answer out of amesius , besides the b●sines who onely alleaged other mens speeches to shew their meaning . as for his own speech he endeavours to make it good , which for present was not excepted against , but onely alleaged to to shew that even mr blake asserts a promise of saving grace to 〈◊〉 of beleevers , for a promise of the spirit is such . but saith mr blake , some promises 〈◊〉 suppose a condition : such is the promise of the spirit 〈◊〉 here i understand it , and you may see in christs words john 7. 39. in the apostle 〈◊〉 ; ephes . 1. 13. to which i say that it is true of the speciall gifts of the spirit , or the increase , or comforts , or assurance of the spirit ; as john 7. 39. ephes . 1. 13. they suppose a condition , but if hee meane it of the regenerating work of the spirit , ( as the words lead me to conceive he meant ) then the promise of the spirit hath no condition , as doctor 〈◊〉 proves in many places particularly . the synod of dort ●●d arl● , &c. part . 3. sect. 6. and it is cleare , for if god have promised regenerating grace upon condition , that condition must be performed either by himselfe or by the person to whom it is ●●●ised ; if the condition he to be performed by himselfe . it is all one with an absolute promise ; if by the person to whom it is promised , then something may be done by a man that may procure gods grace , and so gratia dei datur secundum merita nostra , which is palagi●●sme . now they that say the covenant of grace in respect of saving graces is made to a beleevers seed ; must either exclude the 〈◊〉 promise in the covenant of grace , heb. 8. 10 of 〈◊〉 god 〈◊〉 their hearts , without which he is not their god ; or else hold that promise absolute , & so al infants of beleivers 〈◊〉 be 〈…〉 saved . yet that this is the common doctrine , 〈◊〉 beleevers children have a promise of saving graces , is manifest in that from hence they assert the certainty of their salvation if they dye in infancy , not considering that if god have made such a promise to a beleevers seed , it will as well assure the salvation of a beleevers seed in old age as infancy ; sith in old age they are their seed , and the promise in respect of regenerating grace , which brings with it all the rest , must needs be absolute . and therefore the promises deut. 30. 6. isai . 54. 13. and such like must be restrained to the elect as our saviour doth ; john 6. 45. & gen. 17. 47. is expounded by paul , rom 9. 8. i had said mr marshals words must be understood as the words of the directory , the promise is made to beleevers and their seed ; which is to be meant of the promise of saving grace . mr blake conceives the meaning to be of the promises mentioned , that they are the grace promised , but i perceive he did not or would not understand my words : i did not speak of the word [ promises ] in the direction for petition , that mr marshals conclusion must interpreted by it ; but of the word [ promise ] in that assertion in the doctrinall part [ the promise is made to beleevers and their seed ] which cannot be interpreted of the thing promised ; but gods act of promise , which is said to be made , to wit by him : afore the promised is obtained . so that this new devise will not serve the words of the directory . i had said . and that in that covenant ( gen. 17. 7. ) should be a promise to us beleeving gentiles ( which words mr blake leaves out in the repetition ) that to our seed should be conferred visible church-priviledges , &c. is but a dream , &c. to this saith m. bl. this objection riseth up against god himselfe , rather then any one of your adversaries . but how this should rise up against god , mr blake neither doth nor can shew : mr blake seems to runne to his old shift , that god promiseth church-priviledges upon condition . if so , cede conditionem . let mr blake set down that condition , and i doubt not but either to force him to confesse that the reason of the preaching the gospell to some & their being visible members , is something in man which will be pelagianisme , or else gods promise is absolute ; and so god not keeping it shall be guilty of faith-breaking . master marshall , pag. 127. of his defence accuseth me that i sometimes say that gen. 17. 7. was a promise peculiar to abraham , at other times it was at the utmost to be extended no further then to abraham isaac and jacob , to have their posterity ( as born of them ) to belong to the visible church . but master marshall wrongs me , i have neither of these propositions in either of my treatises ; what i conceive of it i have set down plainly , exercit. pag. 2. 3. but master marshall would have the promise , i will be the god of thy seed as promising visible church-membership to belong to the naturall seed of every beleever . 1. because the covenant was made to him for his faiths sake . ans . if that were the motive , yet it followes not the promise belongs to every beleever as abraham ; no more then it followes , the promise , matth. 16. 18 , 19. was made to peter by reason of his confession , verse 16. therefore it was made to every one that confesseth as peter did , 2. how else should proselytes children have church-membership . answ . not by vertue of that promise , but by vertue of gods command . exod. 12. 48 to his third reason i have often answered and proved , that deut. 30. 6. isai 44. 2 , 3. isai 59. 21. must be meant of the elect , else how did god keep that promise when he did not circumcise the heart of davids and josiahs children . master marshall pag. 129. puts this upon me ; that i say god made this promise to abraham isaac and jacob , to be the god of them , and their seed . but i doe not remember that i say so any where , nor that the scriptures sayes so though i meet with promises somewhat like it , gen. 26. 24 gen. 28. 4. 14. but these promises so farre as they pertain to their naturall seed , were peculiar to them ; and pertain not to every beleever , and his naturall seed . for none of the gentiles are abrahams seed , but by faith. from all which i conclude , there is not a promise either of saving grace or church-priviledge made to the seed of beleevers , and so they are not certainly in the covenant of grace ; in respect of gods act of promising . master blake sayes , what will you say of those that remembred that god was their rocke and the high god their redeemer ; yet were not stedfast in his covenant : psalm . 78. 35. 37. these were a people within covenant . i say this to it , that by his covenant is not meant gods covenant or promise to them , but their covenant to god ; or rather gods commands called metonymically his covenant . master blake saith , and where i pray you doe you find those words that christianity is hereditary ? these are no words of mine but a supplement of yours . i answer , these words are master blakes birth-previledge , pag. 6. the priviledges which in 〈◊〉 or nation are hereditary are conveyed from 〈◊〉 to posterity , the the child of a noble man is noble , so the child of a christian is a christian , and this is all one as to say christianity is 〈◊〉 . i passe by the vindicating of two speeches of mine in this chapter , because i must hasten . to the sixth chapter i have spoken so much as is needfull before . in the seventh master blake accuseth me for abusing master thomas goodwin , but there is no abuse all ; for my words onely make use of master goodwins expression , which master blake denies not to have been his , but that he altered it , which may be unwitting to me . but for the thing i still say that the cerinthians doubt was not about their children . for that which is the doubt is to be the conclusion of his argument that resolves it , but that which the apostle speaks of the corinthians children , it is plain by the argumentative particles [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 else ware ] is a medium of a syllogism , as mr blake page 37. denies not ; now 〈◊〉 prob●● est per notiora therefore it was not the thing ●● doubt . besides ver . 15 , 16. following pertain to the resolution of the doubt vers● 12 , 13. which shewes that they are all a continued resolution of the same doubt , without any such immethodicall interposition of the resolution of another doubt ; as mr blake imagines . as for the occasion of the scruple , sith neither of our opinion● is any other then a conjecture , i let it passe . one passage of mr blakes in these words . and i pray you speake what how you doe beleeve , that the corinthiane tooke it , for a common received principle ; that if a man had as adulterous wife , that his children were legitimate , and not bastards ; so it must be if you opinion passe for a reason . i know not how he collects from my words ; i say that the corinthians took it for certain that their owne children were holy , that is legitimate ; and i say the force of the apostles argument lies in this proposition , that all the children of those parents , whereof one is not sanctified to the other , that is , doe not lawfully couple together are unclean , that is illegitimate ; and that the apostle saith , the unbeleeving husband is sanctified to the wife , that is , is lawfully used by his wife because hee is her husband , as if he had been holy : out of which , all the engines of mr blakes wit cannot extort the inference he puts on my opinion . in the second section mr blake sayes , that i heard before mr goodwins lectures of instrumentall sanctification . if it were so , yet i professe i did never heed or know it so as to take notice of it till i heard mr thomas goodwin use the phrase . mr blake to my first argument against instrumentall sanctification , saith ; and is not this argument of yours of as great force against your interpretation of a matrimoniall , as ours of an instrument all sanctification ? i answer no : for they that cannot beget children may be said to be sanctified matrimonially , that is , may lawfully come together ; but not instrumentally so as to beget a holy seed , which is master blakes sense . for they that by age or accidentall inabilities cannot be sanctified for generation , cannot beget children either by covenant or legitimate . mr blake addes . the sanctifying by the beleeving party here mentioned , respects the issue which you confesse in grounding a legitimation of issue upon it . i grant where there is issue , the holinesse of it depends on the sanctification ; but where there is sanctification , it is not alwayes supposed there is issue , or that there may be issue : to the begetting of which , they are instrumentally sanctified . mr blake . this sanctifying ( whether instrumentall or matremoniall ) hath its influence upon the seed ; such a brand lying upon all the issue , where there is issue ( be it bastardy or gentilisme ) were enough to conclude against such marriages , one principal end of marriage being posterity . he supposeth it seems , that uncleanenes is here meant , which is such a brand on the issue as is enough to conclude against all such marriages . this is very right , but i subsume that brand in all the issue where there is issue ; which were enough to conclude against all such marriages is bastardy , not gentilism . for bastardy in the issue proves the supposed marriage not to be right , but gentilisme in the issue concludes nothing against the marriage : ergo , the uncleanenesse here is bastardy , not gentilism . and thus he hath unawares given the medium of an argument against himself . to my second argument for matrimoniall sanctification , he saith . i know you cannot ignorantly , and therefore i feare you wilfully mistake , the meaning is , you may live together : for all the seed you beg at are ●oly , infallibly , and necessarily holy , as the seed of infidels ( neither parent beleeving ) are necessarily & infallibly unclean ; so that here is a future certainty , and not a contingency ; & it is not possible to imagine a morefull and 〈◊〉 answer 〈◊〉 which i say i am sure mr blake is mistaken , whether ignorantly or wilfully , i determine not ; for he speakes of certainty of the holinesse of the children in the latter part of the verse , whereas the question is whether instrumentall sanctification for the begetting a holy issue ; of which the sanctification in the fore part of the verse is expounded , be contingent or no : and this i am sure is true , and therefore their lawfull living together for present according to mr blakes exposition should be taken from a future contingent , which chamier truly counted absurd , though as happy a logician as he was , he foresaw not how it served against himselfe . bernardus non vider omnia . to my third argument he saith . here you beg the question and reason flat against the apostle . that sanctifying which the apostle mentions is aresult of the faith of the beleeving yoke-fellow , the unbeleever is twice said to be sanctified , but not the beleever ; the beleever doth sanctify , if any sense can be made of the apostles argument . i answer . he begs the question , who supposeth what he should prove : mr blake doth not , nor can shew i doe so ; nor doe i reason flat against the apostle ; the apostle no where saith the sinctifying is the result of the faith of the beleeving yoke-fellow , if it were so , an unbeleeving fornicatour might be said to be sanctified by his beleeving whore , as well as a husband by his beleeving wife . the unbeleever is said twice to be sanctified , because the doubt arose from his unbeleefe ; but the saith of the beleever is not at all expressed , to shew that the faith did not sanctifie , but the relation . but if it were meant of instrumentall sanctification , it would come from gods designation , not the faith of the one party . for whose instrument should he be that is sanctified for begetting a holy seed but gods ? now to this nothing is answered , and so this argument stands good against mr blake . to my fourth argument he saith . understanding the apostle of instrumentall sanctification and of federall holinesse , the proposition [ their children could not be holy without that sanctification ] is most true , necessarily and universally true , as the issue of such a birth , they are federally unclean and unholy ; if afterwards by grace they are changed , this is no finit of their birth , of which the question is in this place , but of the gospell work in their soules , to which i say the question is not here what is the fruit of birth , not how the proposition can be true understood of federall holinesse , and instrumentall sanctification . and i say it is most certainly false , for many a child of both unbeleeving parents are federally holy . but saith mr blake , they are not so at their birth . but this is nothing to the purpose , sith the proposition hath not those words in it , no● the apostle . the apostles reason supposeth it cannot be at any time . and yet it may bee certaine that the child of two unbeleevers may be federally holy at birth whether it be understood of election , inherent holinesse , or outward holinesse , if god please to work and declare it . but the issue of them that are not lawfully conjoyned as husband and wife , cannot be made legitimate by god because it is contrary to the definition of legitimation , which is a state consequent upon birth by the lawfull copulation of lawfull husband and wife . to my analysis of the apostle● argument , mr blake saith the last words , else were , &c. may be a m●d●● , and a resolution of another doub● 〈◊〉 : but that cannot be , 〈◊〉 it is an argument and that is 〈◊〉 drawn from the thing in doubt , 〈◊〉 à 〈◊〉 ; and that 〈…〉 which they would not yeeld , but the contrary was certain to them . mr blake mislikes not my forming the apostles argument , but he excepts against the proposition i conceive the apostles sequele p●supposeth ; which is , all the children of those parents whereof the one is not sa●ctified to the other , are 〈…〉 . to this faith mr blake , i appeale to your selfe , whether the truth of that sequel , by you rightly laid down , doe depend upon tha● proposition which you draw from them● i answer , it doth . mr blake . is the apostle : 〈◊〉 proposition of parents in generall , 〈◊〉 of 〈…〉 beleeving , and another unbeleeving in particular ? i answer , it is of an unbeleeving husband and a wise . and yet the proposition must be 〈◊〉 be of all parents which must prove it ; as he that will prove , if an englishman be noble he is honourable , must prove it by this universall or 〈◊〉 . all noble men are honourable , and not put in , all english 〈◊〉 noble ; for then the antecedent and conclusion would be al●ong : whereas the proposition proving must be larger then the proposition proved ; else we might conclud● , ex meris 〈◊〉 . to 〈◊〉 if the unbeleeving ●●●band were not sanctified by the wife your children were unclean , is all one with this . all the children of the unbeleeving husband not sanctified to the wife , are uncleane . mr blake saith , the truth of the apostles sequele depends on this proposition ; all the children of an nobeleever are unclean , unlesse for generation , he or shee be sanctified by a beleever . i deny it , for the termes for generation by a beleever are added by him , not in the apostle ; and so he changeth the terms . yet it is to be noted that though the apostles major be of husband and wife in particular , mr blake makes the proposition on which it depends of unbeleevers in generall , and so by his own practife justifies me against his owne exception . 2. the proposition mr blake layes down as upon which the major in the apostle syllogisme depends . all the children of an unbeleever are unclean , unlesse for generation be or shee be sanct fied by a beleever , is false ; and so is that which he saith after . all those that are borne of unbeleeving parents , and one of them not sanctified in the other , are out of the covenant of grace , yea the other is false too , according to mr blakes opinion ; unbeleeving parents never beget children by birth-priviledge holy . for children born of infidels brought into abrahams family had right to circumcision , and so were by birth-priviledge holy in mr blakes sense . mr blake tels me , the apostles proposition according to my interpretation is this . all the children of an unbeleever are bastards , except in generation he or shee be sanctified by a beleever . but this i deny : i have set down the proposition according to my interpretation plainly enough already . my alleaging chamiers words against his opinion was no jeare , but a right way of using an authors reasons against another , against his own opinion . and that i did rightly , for these propositions according to chamiers explication are included in the apostles reason . omnes nati ex tis parentibus quorum al●ur non sanctificatur in al ero sunt extra foedus gratiae . nunquam parentes infideles gignunt liberos intra foedus gratiae fusuros . the adding [ futuros ] was necessary , because their being in the covenant of grace is after their begetting ; if i had said , qui fuerunt nut sunt intra foedus gratiae , m. blake would justly then have had exception against me as not righly setting down chamiers conceit : now those propositions of ●hamier are false ; and consequently his explication according to his own grounds . the putting in [ aut fornicantes ] was , because i would include both explications of the forepart of the verse , both that of matrimoniall , which i conceive was beza's and that of instrumentall sanctification . the using of the term rid●ca●lam , was no more a jear of chamier then his using of it a jeare of augustin . but my an agonists are so touchy , that expressions that are not so much as motes in other mens eyes are beames in mine . to the exceptions of master blake . pag. 40. i say , though i did not keep his words , yet i keep the effect of them . if he use not the term covenant of grace , yet i suppose he will not deny he meant that which usually divines expresse by it in this point , though master blake thinkes the word covenant of grace cannot be found in his treatise for baptism , yet if he please he may find the word covenant of free grace , pag. 14. of his birth-priviledge used to that purpose i ascribe to him where he saith , the holinesse he maintaines is from the covmam of free grace to all in the faith , and their seed . my explication of 〈◊〉 meaning of the apostles words master blake sayes is almost the same with his in terminis . then i have not wronged the apostle , and it followes the apostle cals himselfe a jewe by nature , as tied to keep the law of moses . now i called it a dreame to make gal , 2. 15. 1 cor. 9. 14. every way p●● allel , they neither agreeing in scope , occasion , words , nor matter , which are dissimilitudes enough . i grant his sense of the word nature , and that the apostle there speakes of himselfe and other . jewes as in reputation more holy then the gentiles , because of their interest in circumcision and observance of moses law , but this was proper to the jewes in that church-state , who had prerogatives peculiar to them . master rutherford due right of presbyteries . chap. 4. sect . 5. pag 192. that they had prerogatives above us is cleare , rom. 3. 1 , 2 , 3. rom. 9. 4. but i deny that , a holinesse of birth flowing from a parent beleeving , and in covenant is asserted , 1 cor. 7. 14. the term sin●●● of the gentiles is not all one with uncleane , 1 cor. 7. 14. b●●●ne chiefe thing he brings that text for , is to prove that our children have a covenant holinesse because they are to be comprehended under the first member of the distinction jewes by natu●●● . i wondered at this his collection , but it seems master blake takes the term jewes not properly for people so called because borns in judes , or of jewish descent , but allusively as rom. 2. 28. 29. but master blaks doth not observe that the terme jewe allusively taken is a term common to all godly people , or beleevers , whereas here jew is taken as opposite to them that are of the gentiles ; and the denomination of a jew allusively taken is not from nature or birth , as here master blake rightly expounds the word nature , but from faith , as the term seed of abraham , and the israel of god , and the term circumcision philip. 3. 3. so that master blakes owne exposition overthrowes his owne inference . but then saith master blake , our children must be under [ sinners of the gentiles ] and so they are aliens dogs without hope , &c. ephes . 2. 12. i answer , our children are of the gentiles , who were sinners , and as the apostle spea●●s ephes . 2. 12. at that time that went before their calling strangers from the covenant of promise , &c. but it doth not follow that he that saith our children are of the gentiles , who were once strangers from god , and so called sinners according to their condition then , must hold that they 〈◊〉 now . the most godly beleever now is under the second mother of the distinction , being born of gentile parents , and yet not as the gentiles were then , stranger from christ . master blake is most vaine in saying , that by my t●not there were ne more hope of the salvation of a christians inf●●● then of numa , i acknowledge no such matter , nor doth any such thing follow from my words , which are plaine and true ; master blake should , if he would have dealt fairly ; have showed 〈◊〉 of which words , and how that followes which he obtand 〈◊〉 me . when i said the iewes birth priviledge did not 〈◊〉 them to the covenant of grace , i meant the same with the apostle , 〈◊〉 yet they had this benefit by their birth that they were among the people of god , had the priviledge of 〈◊〉 according to the church-state then , were to eat the 〈◊〉 ; come into the court of the temple , had the law , christ was to come of them , rom. 9. 4 , 5. rom. 3. 〈◊〉 and yet many of them not children of the promise . the 〈◊〉 of grace being made by god doth promise to all and every person to whom that covenant is made , that he shall be effectually wrought upon . i said , the common priviledge of cir●●●sion belonging to the jewes , did not arise from the covenant of gr●● , recording to the substance , of it ; but according to the administration that then was . my meaning was circumcision was common to them which had no part in the covenant made with abraham , gen. 17. neither an interest in the evangelicall , nor houshold promises made to abraham , as for instance ismael : and therefor i say it did not arise from the covenant of grace , or parents faith as the formal reason why infants were circumcised , but from gods command according to that church-state that then he thought good to appoint . this being clear from gal. 3 & 4. master blake interprets it , as if i had said circumcision was not a signe of the substance of the covenant , and runs out in a large discourse to prove the contrary ; which toucheth not me who have expressely granted it exercit : pag. 3. examen pag. 39 , &c. and it is a meer calumny in master blake , to to tell me that i close with the jesuites , and with high disdaine shake off the doctrine of the protestants . but saith master blake , pag. 43. you say in your exercitation , pag. 2. the covenant made with abraham is not a p●●e gospell covenant , but mixt . in the same place i explaine my meaning , and prove it so fully , that i wonder that master marshall , master blake and others are not ashamed to except against it . what the jesuites say in this matter , or what the protestants say against them , i have not time to examine . the thing , as i deliver it , is plaine according to scripture : that there were some peculiar promises made to abraham , ge. 17. which are not made to every beleever . to tell us that godlinesse hath the promise of the life that now is , 1 tim. 4. 8. is nothing to the present purpose , for it doth not follow therefore that godlinesse hath the promise of the land of canaan or that christ should be every godly mans seed , &c. mr blake saith , circumcision was a fruit of the faith of the parents , but this is false ; for then all , & none but children of beleevers were to be circumcised , which is not true : whose children soever they were , if in abrahams house , if bought with money of any stranger , they were to be circumcised , i had said , circumcision was a priviledge in that time of the churches minority , and this the apostle delivers , gal. 3. & 4. mr blake takes it as if i had said , the fruition of the promises in such a latitude , were onely a priviledge during the time of the churches minority , and would have me give some scripture or colour of reason for it , which is to impose on me the proving of that i affirme not . i said , he that will prove the birth priviledge of our children from the jewes , must make our case as theirs , and so bring us under the ceremoniall law . this master blake puts into a formall proposition of his owne , a man of straw and then denies it , the reason of my words is plaine , circumcision of infants was from the paedagogy , , or peculiar church-state of the jewes , as may be proved from gal. 3. 25. gal. 4. 1 , 2 , 3. and obliged to the ceremoniall law , gal. 5. 3. therefore , they that from hence would draw the birth priviledge of our children , must make our case the same with the jewes , and so bring us under the ceremoniall law . the rest of that section is vaine , and not worth a line in answer . i said truely , that the interpetation of 1 cor. 7 , 14. of legitimation is no more to be called a singular opinion then master blakes , and that i have proved by alleaging eleven authors for it , and can do more . to the 8th chapter , what he sayes of doctor wilmot i assent to : he was a precious man , and my dear friend ; when master blake shall demonstrate to me what passages in my booke of scandals are inexcusable , i shall endeavour some way or other to retract them . why i did not alter one or two passages , that doctor wilmot excepted against , i shall be willing to give master blake the reason . master blake is mistaken in that he saith , that my friend of the assembly that delivered my letter to master marshal , was the man that told me of the committee of the assembly , and advised me to present the reasons of my doubts to them ; it was not he , but my reverend and deare father in law . and that friend of mine of the assembly , that delivered my letter to mr marshall , tels me that though he was desirous to have master blakes book printed , that the point might be disputed ; yet he did not approve many of his proofes : but by his speech with me lately , i conceive he did except at sundry of the same things which i did . but to the matter of that chapter . letting passe the conference , and the occurrence therein , which was promised should not be divulged by any hearers , nor was there any exact record kept of it ; the dispute is now brought to writing , the question is whether i pet. 2. 9 prove a birth priviledge of christians , equall to the nation of the fewes . i deny it , and say the words there are meant of the church as it is invisible . and to prove this . 1 i argue from the termes , chosen generatior , royall priest-hood , holy nation , peculiar people , or a purchased people , that is by christs death , tit. 2. 14. which cannot be affirmed of any other then elect and true beleevers , ergo . 2 from that which is said of them that were called by god , by his power or vertue into his marvailous light , and v. 10. that now had obtained mercy which they had not before , which cannot be affirmed of any but elect persons , and true beleevers ergo . 3 it is said , v. 7. that these persons did beleeve , contradistinguished to them that were disobedient and stumbled at the word , to which they were appointed , but such are onely the elect , ergo . 4 v. 5. they are said to be built as living stones on christ , a spirituall house , a holy priesthood , to offer up spirituall sacrifice acceptable to god by jesus christ , which can agree to none but elect persons , and true beleevers , ergo . but the terme nation comprehends fathers and children . answ . the word nation , taken in these passages must be understood restrainedly of a spirituall people , as is plaine by considering that the apostle gal. 3. 8 sayes this is the gospell , in thee shall all nations be blessed ; that is , beleevers of all nations : else the apostles collection v. 9. were not right . and so the word kinred is used acts 3. 25. compared with ephes . 3 15. the word houshold , ephes . 2. 19. but they may be said to beleeve with a dogmaticall faith . answ . those that do so never come to christ as living stones ; nor are built a spirituall house , which is proper to them that are made an habitation of god through the spirit , ephes . 2. 22. but the calling of a people is spoken of the ten tribes revolted hos . 1. 10. hos . 2. 23. deut. 32. 21. answ . however it be in the places to which the allusion is , it is certaine that here is meant such a calling , as is from darkenesse to his marvailous light by his vertues or powers ; which therefor deserve to be shewed forth , and which they do shew forth that are thus called . and this is confirmed from rom. 9. 24. 25. 26. which is manifestly said of them who were called v. 23. vessels of mercy ; nor is this a denomination a parte prast antigri , for it is expressely said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the same whom he called vessels of mercy . and i still say that i wonder master blake would persist in maintaining so grosse an abuse of this scripture ; in which i hardly beleeve any approved writer joynes with him . master blake had said no particular president for womens receiving the lords supper , more then for this of infants . baptisme . i alleaged 1 cor. 11. 28. where i said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehends both sexes , to this master blake sayes ch . 9. if arguments from the grammer use be of force , then circumcision of femal● may be proved from john 7. 22. i reply , the subject matter of the command as well as the grammer use of the word prove femals to be included . master coleman an assembly man , and an able linguist in his malè dicis , pag. 32. hath these words . but that i confesse is something harsh , that he should aske me where there is the institution for women to receive the sacrament : when as 1 cor. 11. 28. is as cleare for women as men . mr martin blake in his answer to master benjamin coxe ch . 7. sect . 4. pag. 82. produceth many places where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much quisque any one , matth. 16. 26. joh. 3. 27. & 7. 46. gal. 6. 1. &c. i alleaged for an expresse example of women receiving the lords supper , 1 cor. 10. 17. & 1. cor. 12. 13. and this i did in the pulpit at gabriel fench-church , as mr blake tels me ; and i had fit occasion sith 1 cor. 10. 17. was my text then , and that text is expresse without consequence for womens receiving the lords supper , if [ we ] comprehend women as well as men , which master blake will not deny . and yet mr marshals allegation to prove women virtually to be circumcised in the males serves not for his purpose , i alleaged acts 10. 7. master blake doubts whether it be meant of the lords supper , and if it b meant so he knoweth not how to avoid the pepish argument for communion in one kinde ; and that this yeelds a proofe onely by conseqvence . i answer , if women be comprehended under the terme disciples , and breaking bread be meant of the lords supper , as to me it seems certaine ; because it was the end of their custo●● meeting on the first day of the weeke , and therefore could not be any other breaking bread ; then the example is expresse without consequence , for womens receiving the lords supper . it mr blake know not how to answer the papists , i wish him to read chamier panstrat . cathol . tom . 4. de ench. lib. 9. c. 2. § . 34. &c. master blake would bring acts 2. 47. for example farre more formall and expresse then mine of infant-baptisme , and he tels me of a syllogisme . the lord added to the church dayly such as should be saved , infants are saved , therefore are to he baptized . a strange syllogisme , where in the major permi●● is not in the major proposition at all , consisting of four termes ; and so farre as i can gather in secunda figura ex omnibus affirmantibus : for the medium [ saved ] is the predicate in both premises , or else the major is particular , and so it consists ex meris particularibus . i go on to the 10th chapter . i said , that it is a new gospell to affirme that this is one of the promises of the covenant of grace , that god will be the god of beleevers and their seed . to this mr blake saith . a very high charge from that mouth which very lately , preached it as a gospell truth ; and now being suddenly otherwise perswaded , can bring no other arguments then those that are harrowed from antichristian ●●●aries , who are confessed sub verters of the gospell . i answer , master blake cannot prove that i ever preached that doctrine , i scarce thinke i did ever preach it : forasmuch as i conceived , that doctrine directly contradictory to the apostle , rom. ● 8. ever since in oxford i examined arminius his a●dysis of rom. ● . suddenly i was not perswaded as i shew in my apology before . i knowe not what antichristian sectaries he means who are confessed subverters of the gospell from whom i borro●ed my arguments ; i neither had them from anabaptists , ●o called , nor papists : master blake gives way to his passion in this charge . my arguments i have from scripture , from the most learned protestants , as he may see part . 3. 54. and though it be an old gospell , that god hath promised to be the god of abraham and his seed , yet i still averre it to be a new gospell , to say that god hath promised to be the god of beleevers and their seed . the cove●●●t with abraham and his seed i find 〈◊〉 17. 7. and the urging of this covenant i deny not exod. 32. 13. deut. 9. 27. levit , 26. 42. exod. 3. 6. and though i say not that it contained onely the promise of 〈◊〉 , but grant it contained the promise of 〈◊〉 by christ , 〈◊〉 1. 17. yet i like not cha●iors saying , to call the promise of can●● an app●●●● to the coven●● , sith the holy ghost me thinkes speakes otherwise , ps . 105. 8. 9. 10. 11. that 〈◊〉 cap. 39. speak not of 〈◊〉 his faederall holinesse hath been shewed before ; and 〈…〉 which master blake cites pag. 57. saying that 〈…〉 biunt & expectant baptismum , do me thinkes prove that infants were not ordinarily baptized in his time . nor do i thinke master blake can prove the doctrine of covenant-holinesse , out of justin martyr , epiphanius , augustin , isidor pelusiota . i had said , that i guesse by some words of master marshall , mr blake and master rutherfurd , that to maintaine the baptizing of all sorts of persons in the kingdome , as foundlings infants of papists , whores excommunicat persons ; which is the ordinary practise ; excepted against by independents , that this assertion was upon the anvil : that when a nation shall receive the faith , that is a great or eminent part ; the governours and chiefe cities and representative bodyes shall receive the faith , that nation shall in like manner have all their litle ones capable of baptisme , and counted visible members of the church , as the posterity of the jewes were in the time of that church administration . mr blake askes me , in which of these words i pray you , can you find one word of that businesse which you say is on the a●vill . i answer , to let master blakes words alone for the present , me thinkes master rutherfurds sound plainly as much ; for if notwithstanding the father and mother were as wicked as the jewes , who slew the lord of glory , who did obstinately deny christ ; the children were holy by the holinesse of the chosen nation , which i conceive when the ancestors are not included , must meane the body , or generality of the nation ; then the assertion i set downe as theirs must follow : but this i did deliver but as my guesse , yet so as that i thought necessary to oppose it ; and i say , it opposeth their owne grounds , who derive the title to infant-baptisme from the covenant , to a beleever and his seed ; but these are not the seed of beleevers , but the seed of them that deny and impugne the faith ; and from 1 cor. 7. 14. of which master blake himselfe faith pag. 38. of his answer so my letter , the truth of the apostles sequel depends on this proposition , all the children of the unbeleever are uncleane , ( that is out of the covenant in his sense ) unl●esse for generation he or she be sanctifyed by a beleever . which speech of master blake i conceive plainly overthrowes master blakes position in the birth priviledge , pag. 24. &c. and master rutherfurds in the words before named . for if all the children of an unbeleever are uncleane , unesse for generation he or she be sanctifyed by a beleever , it will not be enough to say the nation is holy , or the mediate ancestors were holy , sith the apostles position is of the immediate parents , about whose living together the question was , and therefore saith , else were your children unclean . mr blakes answer here is a mistake of the force of my reason , which was not from the term [ beleever ] in 1 cor. 7. 14. but from this that by their own expo●ition , they are unclean who are not borne of a beleever , therefore they cannot be holy either by holinesse of remote ancestours or the chosen nation , when the immediate pare●ts are as wicked as the jewes who crucified christ . i said the independents had the advantage in this , and i am sure they have against mr blake and mr rutherfurd , and i guesse that the assembly were sensible of it , when they appointed in the directory the child to be presented by the father , though i conceive that remedy will little or nothing rectify the abuse . mr. blake saith it were worth enquiry whom i mean by officiating priests . i tel him , non-preaching priests made by the bishops . mr blake saith , your selfe were well aware , that every weapon that you left up against this protestant doctrine was forged on the jesuitas a●vill , and that in the whole conflict you were necessitated to borrow help from the philisten artists , when you were put upon it to say page 13. this is no undeniable axiome , that , what all the protestant divines defend against the papists , must be truth undeniable . to this i say , i am well aware that this is a loud calumny , the contrary whereof is manifest by the many and best protestant divines i quote all along my examen , and very seldome make use of a jesuite throughout my treatise . nor was i put upon that speech i used , because i borrowed help from papists ; but because mr marshall spake of his virtuall consequence as undeniable , as if he had been doctor irrefragabilis , and it is necessary when men goe about to bind men to the consent of divines in some churches , that we freely claime our liberty , and not become the servants of men . mr blake saith i doe not know one protestant writer that hath declared himselfe in this thing , but hath declared himself to be your adversary . i answer , none of the antipaedopaptists are my adversaries in this ; yet some of them are protestant writers : in the point of expounding gen. 17. 7. which is the chiefe hold for covenant holinesse , twisse , bayne , ames , downame , and many others are for me , in the point of expounding ; 1 cor. 7. 14. camerarius , melanchthon , musculus , o siander , are for me . mr blake saith but a little before , pag. 58. zuinglius in this hand went right , in which luther his contemporary and opposite in this thing , is charged to be defective . but saith mr blake , i and you have entred into covenant to the extirpation of popery ; and i would learn of you by what character or marke it may be now discerned . i answer , not by this , that that is to be accounted popery which all protestant divines oppose the papists in ; for then many things would not be counted popery which are , nor any thing to be counted popery till we knew all protestant divines oppose it an endles , impossible busines . but there is a shorter way then that , and it is that is to be counted popery which is commonly known by that name , as the doctrine of the popes supremacy infallibility , the doctrine of the masse , transubstantiation , bread-worship , crosse-worship , invocation of saints , &c. or if you will have a more fixed way , you may take that to be popery which either the 39 articles of the church of england condemn in opposition to papists , or is renounced in the scottish negative covenant , or confession in the yeare 1581 as i remember , or what the present parliament of england in their late propositions to the king , propos . 7. would have papists abjure . mr blake saith , may we not require one other instance of a popish truth standing up against an orthodox errour , besides this incontroversie ? that from gen. 17. 7. 1 cor. 7. 14. or any other scripture covenant-holines of beleevers infants cannot be proved is as well a protestant truth , as a popish ; an orthodox errour is , opposition in ●ppos●●● be it that we cannot assign any one thing for truth in which pretestants generally oppose papists ; yet my speech is good , that that is no undeniable axiome , that what all the protestant divines defend against the papists , must be truth undeniable . he that will not subscribe to this , must make the protestant divines doctrines against papists , equall to the holy scripture . in the 11th chapter sect. 1. mr. blake subscribes to my interpretation , and conclusion , but doubts the premises on which i build it to be scarce sound , the reason he gives is , because i thus expound make disciples out of all nations , whereas the verb is transitive , and the noune in the accusative ; and therefore it is boldnesse in me to change it , that in stood of nations i may understand as many or as few as i l●st of nations , whereas mr blake conceivet agreeable to prophecies , psal . 2. 8. &c. that the whole of the nation is appointed to be discipled , and to be baptized , and so infants to be comprehended . i answer , my boldnesse was no other then beza's , annot . on mat. 28. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , idest discipulos mihi facite ex omnibus gentibus . the new 〈◊〉 on the bible annot . on matth. 28. 19. ●each ] gr. make disciples of as john 4. 1. all nations ] not jewes alone , but gentiles also ; acts 10. 34. 35. 47. nor do i any thing contrary to grammar , as the 〈◊〉 in transitive , so it is used transitively by me , and it hath an accusative case after it , to wit the noune confessedly included in the verb that is made from it , and which i think none will deny to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used john 4. 1. and then all nations must either be put by apposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or with the praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i stand not upon it whether be taken but i conceive it more agreeable to the sense , and to the language to expresse it in the latter way , bee then the whole of the nation , and so infants will not be included . i answer , it is true , nor can they be included . for the making disciples all nations is by teaching them , or by preaching the gospell to them ; as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is expressed , markes 6. ●● . ( which no man i think will have the face to deny to bee the same with this ) not onely master marshall himselfe that expresseth it in his sermon pag. 35. that they should teach the heathen and the iewes and make them discicles , and then baptize them ; but mr blake subscribes to this my intrepretation , by preaching the gospell to all nations , make them disciples . pag. 65. so that mr blake must needs exclude infants , except he can make them disciples by teaching or preaching the gospell to them . and for the prophecies he brings , i marvaile he is not ashamed to produce , psal . 72. 11. psal . 86. 9. to prove that that the whole of the nation even infants must be included , mat. 28. 19. as if it were foretold that the whole of the nations even infants should come and worship before god. pareus in his commentary on matth. 28. 19. saith truly , tertium mandatum est de baptizandis omnibus gentibus , hoc est sacramento baptismi initi●●dis & consecrandis omnibus is qui christo nomen darent . in the second fiction of chapter 11. master blake saith , i had thought no man had equal ● bellarmin in taking paines to find a knot in a bull-rush . but i have shewed above that mr rutherfurd hath made a knot , needfull to be untyed . i say , there can no rule be assigned whereby to know when a nation is a beleeving , chosen , or discipled nation , giving right to baptize infants of that nation when not . mr blake askes , doe you mean rules so cleare and plaine that 〈◊〉 difficulty or case of conscience can occurre ; that needs enquiry in observation of it . i answer no , but such rules as are so cleare that a case of conscience may be resolved by them . m. blake acouseth me as not rightly setting down his arg●●ent , because i set not down the conclusion right : i put the conclusion thus ; and therefore the infants to be baptized , whereas i should have added : and the nations being discipled , then infants as part of the nation are to be baptized : to shew the causlesnesse of this exception , mr blake pag. 20 of his birth-priviledge had said thus , the infants of any nation make up a part of the nation , and the nation , where they came was to bee discipled ; but set not down his conclusion , and therefore i conceiving he meant to infer thence that infants were comprized in those words , baptizing them , matth. 28. 19. put down his conclusion thus , and therefore the infants : to be baptized . mr blake would have discipled put into the conclusion . but i conceive still discipled should not be put in the conclusion , and the premises were set down by himselfe , and therefore i did him no wrong . for his argument in form must be thus . they who are part of a discipled nation are to be baptized , infants are part of a discipled nation , therefore infants are to be baptized ; any man may see that discipled should not be put in the conclusion , sith it is in the medium , quod non ingreditur conclusionem . now let his major proposition stand , and i will subsume upon mr blakes ground ; infidels of growne yeares are part of a discipled nation , for they are part of the nation ; and if the nation be discipled , they are part of the discipled nation : therefore by mr blakes reason , infidels of growne yeares are to be baptized . mr blake at last pag. 67. sets downe his rule , in these words they are baptized by vertue of a priviledge from their parent , not from the nation : which is plainely to renounce mr rutherfurds assertion . i confesse if my first argument against the assertion i conceive mr rutherfurds may be answered , then the 2d . will be easily answered as m. blake truly observes , p. 68. in answering my 3d. mr blake askes , how is it that wicked parents are now brought in this dispute ? i answer because it was the term mr rutherfurd used in his assertion : not to shew my allowance of the baptisme of infants of parents not wicked , nor out of agreement with mr thomas goodwin in this . mr blake page 69. indeavours to prove by my tenet there can be no rule set down to know that any man is baptizable , because he conceives i hold onely true beleevers before god , members of the invisible church , vessels of mercy , redeemed ones are the men discipled to be baptized ; but who are such , cannot be known . ergo , by my opinion none are to be baptized . m. blake indeavours to gather that to be my opinion out of my words , which are brought in obtorto cello , against their intent , nothing to his purpose . i say that mr marshals words in this sense are good , beleevers of every nation are the peculiar people meant ; 1 pet. 2. 9. and this is meant of the invisible church ; and that god hath not chosen simply the nation of the gentiles , but a people out of them : revel . 5. 7. but doe i thereby expound matth. 28. 19. as if [ nations ] there comprehended only such elect persons and true beleevers ? or doe i any where say , that such only are disciples and to be baptized ? why then doth mr blake not onely here , but after in another chapter to wit the 14 of his book pag. 95 , 96. endeavour to fasten so absurdly that upon me , when he himselfe twice in this very book p. 24. 50. acknowledgeth , that he hath heard it from my own mouth , that baptisme is rightly administr●●●● every professour of christ . i say pag. 158 of my examen , th●●●●nfants being sanctified are beleevers , and discipled of christ ; but i no where say , a sanctified person a beleever , and a disciple to be the same , as mr blake untruly chargeth me , pag. 96. for i doe not make the termes reciprocall . nor is that the advantage which i say the independents have in this point , that the holinesse that is the ground for the administratour to baptize , must be reall either indeed or charitably beleeved ; but this is the advantage i conceive the independents have , that whereas some will have children baptized though the parents be never so wicked : if they be a part of a beleeving nation , or their mediate ancestours professed the faith , the independents have advantage against them by their own plea ; from gen. 17. 7. 1 cor. 7. 14. as i shewed above . in like manner master blake chapter 14. page 93. because i said that infants may by extraordinary power be made disciples , as god made iohn baptist leap in his mothers womb , and balaame asse speak , inferres against all reason and candor , thus . you hold this is done by the omnipotent power of god , as usually as actuall faith and profession of it is wrought in them ; as asses are made to speake with mans voice , and children in the womb leap for joy at the sensible prefence of one that speakes to their mother . these you joyn together , so that this is the comfort that you leave to parents when infants beleive , make profession of their faith , asses speak , and infants in the womb know a voyce and rejoyce upon hearing it , then their children may be sanctified and dying in infancy saved . but what spirit is mr blake possessed with that he so unbrotherlike perverts my words to make me odious ? i say that infants are sanctified by extraordinary power , not by ordinary means as hearing the word , doe i therefore make this unusual ? it may be done in every infant of a beleever for ought i say to the contrary . but you make it an extraordinary accident when you use this passage , both p. 134 , & 158. extraordinary accidents make not an ordinary rule . 't is true i use the passage in both places , but do not in either make the extraordinary accident to be an infants sanctification , but in the one an infants profession of faith , as the very words shew , pag. 134. and in the other the extraordinary revelation , as is easie to be perceived by him that reads , pag. 158. of my examen . and thus have i answered with sect . 2. ch . 11. the fourteenth chapter ●●so of mr blakes book . sect. 3. chap. 11. mr. blake ●hargeth me of imposing this supposition on him , that he should strongly conceit this , that christ bid the apostles baptize all nations after the manner that the iewes did circumcise one nation , my meaning was that he conceived that as god appointed the jewes to circumcise parents professing faith and their infants ; so he bid the apostles baptize beleeving parents , and their infants : i did not intend to charge him with this conceit , as if he conceived that christ bid the apostles set up circumcision , as he seems pag. 73. to imagine , but that he conceived they were to baptize all nations . fathers and infants in like manner as the jewes circumcised fathers and their infants . and this i conceive still must bee his meaning , not knowing what other covenant , and covenant-initiating sacrament he could meane restrained to one nation , besides the covenant , gen. 17. and circumcision appointed to the jewes . but mr. blake tels me this was my calumny to say he would have the commission , mat. 28. 19. to be expounded by the precept of circumcision , gen. 17. hee mea●t the precept or commission ; matth. 10. 6. i answer , mr blake would have the word nations matth. 28. 19. to comprehend infants , and his reason is , because the word nation was so taken , when the covenant , and covenant-initiating sacrament was restrained to that our nation . now i appeale to any one whether in the commission . matth. 10. 6. yea or in the whole 〈…〉 word nation be taken as restrained to that one natio●● 〈…〉 commission was first limited , nor is there any menti●● 〈…〉 of covenant or covenant-initiating sacrament in 〈◊〉 whole chapter , nor a word that shewes that the word nation in the apostles commission comprehended infants . and therefore i could not divine more fairely then i did what mr blakes meaning should be in that obscure expression . but saith mr blake you are not at the paines to make it appea●● how the words of christ were to the apostles in elligible , if the word nation in this enlarged commission , must bee taken in my other sense , and latitude then it was in their former limited commission when the covenant and covenant-initiating sacrament was restrained to one nation . to this i answer , i took paines i think sufficient to shew how it must be understood in my examen , § . 13. and therefore i shew how it was intelligible to the apostles . many interpreters have expounded the word , 〈◊〉 that i know of expounded it by mat. 10. 6. the commission mar. 16. 15. is the same with mat. 28. 19. and so expo●●●● without running to mat. 10. 6. the other supposition 〈…〉 ●●ceived mr marshals argument relied on is , that the nation 〈…〉 jewes were discipled when circumcised . this mr blake saith , i put on him , but he disclaimes it . the truth is , i did not put it on mr blake , but mr marshall ; though the next words speak of mr blake : but not imputing to him the second , but the first supposition . as for mr mar. i do not find him disclaiming it . and for that inference that m. blake makes from my words , as if i conceived low thoughts of mr blake and mr marshall , because i say the conceit that making disciples , mat. 28. 19. is to be done by baptizing them , is so absurd that i presume none that hath any wit will entertain it , now it is as absurd to say , that the jewes were discipled when they were circumcised , and therefore i conceive mr blake and mr marshall have not any wit. but for this inference it is a farre fetched thing : i did not conceive the one so absurd as the other , nor doe yet , and therefore i might impute defect of wit to the entertainer of the one conceit , and yet not impute it to mr marshal and mr blake , for entertaining another conceit like it . mr blake excepts against me for saying these points had strong hold in his mind , that baptisme succeeds into the room , place , and use of circumcision ; and that the covenant of the gospell is all one with the covenant made with abraham : 〈…〉 used those words , that baptisme so succeeds circum●● 〈◊〉 therefore how could i know it to bee in his mind i answ●● 〈◊〉 it by words equipollent which hee useth as birth-priviledge , page 14. what is objected against one , concludes against both : circumcision and baptisme are therefore by the apostle promiscuously taken ; there being the same principall and maine end of both . and this is evidence enough for what i said . the other proposition he denies not to be in his mind . sect. 4. ch . 11. mr blake makes a digression concerning arguments drawn from analogy . and first whereas i had allowed for that which is naturall or morall in worship , an institution or command in the old testament as obligatory to christians : upon this mr blake tels me , there is the same reason and like liberty in arguing by analogy in positive as in morall precepts . to this i reply , if the meaning bee that there is like reason of proving morall precepts from the old testament as positive rites , it is most false and contrary to the 7th article of the church of england , but if it be 〈◊〉 ●●tood of the manner of proofe by analogy or resembla●● then i deny that wee have any liberty at all to argue from analogy or resemblance , to prove or make a dutie or command in morals or ceremonials , though i grant we may use analogy to inforce a duty before proved . for an argument to prove a thing to bee a morall dutie from the old testament , must bee by proving the same thing , then to have been morall as master cawdray and master palmer endeavour to prove one day in seven for a sabbath to bee morall and perpetuall , but an argument from analogy is from one thing to another , as like , for analogy or proportion is betweene , not the same but more things as like . as for the apostles arguing , 1 cor. 9. 9. 1 tim. 5. 18. the apostle doth not by ●are analogy conclude ministers maintenance , but from the lords ordinance , 1 cor. 9. v. 14. which ordinance i take to be that matth. 10. 10. which ordinanc the apostle confirmes from common equity , which he proves b● diverse instances , from v. 7. to v. 14. so that the apostle doth no prove a morall duty by analogy between two different things , bu● from a generall maxime that the labourer is worthy of his reward proved by sundy instances , inferres a particular truth concerning ministers . the argument 1 cor. 10. 16. 17. is to prove . that they which professe c●●t , may not partake of the things of idols , from this generall truth that they which joyn in the seruice of any god they hold communion with that god , and are one with those that worship that god this the apostle proves by instances in the christian , and jewish services . so that this argument is from a generall truth proved by an induction of instances . that matth. 12. 3. 4. is onely an instance to prove that sacrifice must give place to mercy : a ceremoniall to a moralll duty ; not an argument from meer analogy or resemblance of things different . but what ever arguing there be in morals , certaine it is that no argument is good from bare analogy in ceremonials , or meer positives of the jewes ; to prove , thus it was in such a rite of the jewes , therefore it must be so in such a rite of the christians , there 's no example of such arguing in the scriptures , and therefore i said rightly examen pag. 29. to me it is a dangerous principle upon which they goe that so argue , to wit , that in meer positive things ( such as circumcision and baptisme are ) we may frame an addition to gods worship , from analogy , or resemblance conceived by us betweene two ordinances ; whereof one is quite taken away without any institution gathered by precept or apostolicall example . master blake would knowe who they be that do so , i answer , mr marshall in his first argument , and five first conclusions , and virtuall command from circumcision ; master blake birth-priviledge pag. 15. and generally all that prove infant-baptisme , by infant-circumcision . for circumcision and baptisme , are meer positive things ; baptizing of infants is confessed not to have expresse institution gathered by expresse precept , or example in the new test : and that which is alleaged , is either expresse , or no precept , or example at all : and if it were to be gathered by consequence from institution , or example apostolicall in the new testament , without the helpe of the precept of circumcision there would be , for as much as it concernes my part , an end of the controversie : therefore it is clear , they that argue from circumcision to baptisme , doe frame an addition to gods worship , from analogy or resemblance conceived by them , between two ordinances : whereof one is quite taken away , without any institution gathered by precept , or apostolicall example . but saith master blake . it is not barely the analogy between circumcision and baptisme , by which we inforce the baptisme of infants , but the grounds of both circumcision and baptism . this is said , but when the grounds are required , what are they but the analogy between baptisme and circumcision , that they are like ; what 's the reason of the one , is the reason of the other : and therefore what is done in the one , is to be done in the other ? now whence is this arguing but barely from the likenesse , which makes an argument meerly from analogy . if the argument were drawn from some thing proper to baptisme it were another case , but being drawne from circumcision to baptisme , it is an argument meerly from analogy . if they rest not on this , let them lay aside this argument , and sticke to precept or apostolicall example in the new testament . to shew the danger of this way of arguing , i thus reasoned examen pag , 29. for if we may do it in one thing , why not in another ? where shall we stay ? they that read the popish expositors of their rituals do know , that this principle hath brought in surplice , purification of women , &c. that i mention not greater matters . i desire any learned man to set me downe a rule from gods word , how farre i may go in my conceived parity of reason , equity or analogy , where i must stay ; when it will be superstition and will-worship when not ; when my conscience may be satisfyed , when not . master blake in answer hereto , layes downe three rules . 1. when parity of reason or analogy , doth not institute any peece of worship , or the least part of the service of god but onely helpes to a right understanding of the nature , use , end , extent of that which is instituted . 2. when in our reasoning from analogy , from the right understanding of any inctitution , or ordinance , 〈◊〉 do not rest soly on the analogy that we find with other commands , but have our further reason for confirmation . 3. when the analogy holds full proportion in that for which it is brought , so that nothing can fairely be brought against the one , but may be also concluded against the other . to this i answer . 1 that never a one of these rules is brought out of gods word . not the first , for there is neither declaration of such a rule , nor example to prove that rule . the proving of excommunicating of women from miriams shutting out of the camp , numb . 12. 14. is not a scripture collection , but a meer devise of men ; the argument against nonresidence from ezek. 44. 8. is good after other arguments , but without other proofe is not convincing : and it is not in meer positive things but morall . the argument of the apostle , 1 cor. 9. 13. 14. is not from one positive rite to another , but from an ordinance of god agreeable to common equity in the old testament , to illustrate an ordinance in the new testament , about a morall duty of righteousnesse . the second and third rules are not set downe from any declaration or example in the scripture . 2 i say these rules are very uncertaine , for no reason is given why they may not make a new worship , who may by their analogy extend it beyond the institution in the new testament yea , it will be alleaged by papists , and others , that when they appoint surplice , purification , organs , &c. they do not make a new worship , but adde circumstances to the ordinances of christ . yea , the second rule overthrowes all , for if we may not soly rest on the analogy ; why at all ? this is enough to shew that analogy hath no strength , that indeed it doth onely illustrate cannot prove ; what is an argument by analogy , but an argument a similt ? if analogy could prove , we might rest soly on it , without any other confirmation . it is true , many desire more arguments , but in truth if it be an argument that proves , we may rely on it soly though there be no other . the third rule likewise is uncertaine and vaine . for how shall we knowe when the analogy holds full propo●tion ? when nothing can be fairely brought against the one , but may be also concluded on the other ? when is the proportion full , if onely when omnia sunt paria ; this can never happen in analogies between the rites of moses and rites of christ ? if when there is a parity in many things , it will be uncertaine how many parityes will serve turne to make the proportion full ; what force there is in an analogy when there are more disparities : and so for a rule to knowe when a thing is fairly brought , whether the rule be to be taken from logicke , or the judgement of the learned . so that these rules are very uncertain . 3 it is also uncertaine whether these rules be sufficient , whether there be no need of any more . for these rules will not exclude proofe of imparity of ministers , infant commuuion , &c by analogy . or if they do the same aberration from these rules that disproves the analogy for these ; will be incident to the analogy for infant-baptisme . we may say infant-communion , or imparity in the ministery is no more a new instituted worship , then infant baptisme ; they that alleage analogy for imparity of the clergy , and infant-communion rest not soly on it : it seems to be brought as fairely with as full proportion in the one as the other . so that i conclude , not onely with master rutherfurd proportions are weake proportions , but also that in these positive rites , and institutions they are no probations at all , but meer illustrations , and consequently the argument for infant-baptisme from the analogy of infant-circumcision is a meer nullity . the rest of the section containes nothing but wrong inferences from my words ; i distinguish between evangelicall promises and promises domesticall specially respecting abrahams family , if this distinction may passe then abrahams family had no evangelicall promises saith master blake , you make saith he , an opposition between them . but what ridiculous arguing is this ? it 's all one as to say , if gifts of grace and nature are distinguished , then they that have gifts of grace , can have no gifts of nature . those things that are not idem formaliter , or realiter , may be in eodem subjecto . i oppose them , he saith , but how ? not as contraries , but as disparata , which is rather a distinction then an opposition . because i say , circumcision signified that moses law was to be observed , gal. 5. 3. master blake excepts . you are ( it seems ) of mr blackwoods opinion , that saith , circumcision did not bring any grace to the jewes , but was rather a yoke or a curse . master blackwood hath or may answer for himself . mr. blakes inference from my words is a meer cavil . and that which he addes , that i make frequent use of bellarmines sophistry is a meer slaunder . that circumcision signified the promise of the land of canaan , i had it not from bellarmine , but if from any , rather from cameron cited by me exercit : pag. 4. or rather from gen. 17. 8. psal . 105. 11. this is enough in answer to that section . sect. 5. ch . 11. master blake accuseth me as not setting down his argument rightly , but the truth is , i set not downe the argument as it is in master blake , but as it was in master marshall , whose very words i alleadge , and that rightly . but master blake thinkes he formed it to better advantage ; from matth. 10. 42. mar. 9. 41. compared , i onely gather to that belong to christ , and to beare the name of christ , and to be a disciple of christ is one and the same thing . but by his leave , if he should meet with a punctuall respondent , he would and might deny his proofe . for all that he can prove from thence is , that the same persons that belong to christ , are disciples of christ ; but it is not true alwayes , quae eidem subjecto conveniunt sunt eadem formaliter . he that should say , he that receives my servant receives me ; he that receives one that belongs to me receives me ; though he speak both these of the same person , yet a servant , and one that belongs to him are not all one and the same thing : for there are other that belong to him , as wife , children , friends , besides servants . and indeed to belong to christ , and to be a disciple of christ , are not one and the same thing . to be a disciple of christ in all the places in the four evangelists and acts of the apostles , signifyes no other then one that professed christ to be his master , and followed his doctrine , as the disciples of john , the pharisees , and others did follow their doctrine ; but many belong to christ , yet uncalled , all that his father hath given unto him , the angels that are his ministers belong to him , and yet cannot in the scripture acception be termed christs disciples . but i assume saith master blake , that infants are of the number of those who as disciples in christs account do belong to him . matth. ●● . 5. i said the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes not alwayes an infant , for i●●rus daughter , though twelve yeare old is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marke 5. 41. 42. and yet that age might be a patterne of humility ▪ seldome are children of that age ambitious as the disciples , though they be oft impatient . i said further that matth. 18. 5. is not meant of a little child in age , and that 〈◊〉 proved from v. 3. ● . 6. but saith master blake , he is indeed a child in understanding that doth not see that your ●●●ference to v. 3. 4. is wholly against you for little child v. 3. 4. is taken for such a one as in age is a little child , else the speech would be ●●ept . but mr blake should have ●●●●ded my words better , i did not parallel the word [ little child ] v. 5. with [ little child ] v. 3 4 but the phrase [ one such little child ] with the phrases , v. 3. one that is converted , and made as a little child . v. 4. one that humbles himselfe as a little child v. 6. one of those little ones that beleeve in him . but saith master blake , luke 9. 48. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is true , it is so . neverthelesse beza notes thus , sed & pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hunc puerulum , fortassis legendum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hujusmodi puerulum : & grotius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut apud matthaeum , quomodo & hic syrus interpretatur . tale est : amor omnibus idem . that in matth. 18. 5. a little child must be meant of a little child in affection , seems plaine to me by the terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a one , that it is not limited to that little child , the term 1. shews which is as much as quempiam any one . and me thinkes the meaning of the words should be thus , whosoever should receive such a one as is as meane and low as a little child receiveth me , as that which followes makes me conceive . for he that is lesse among you , that is , though he were as meane as a little child , shall be great . but were it granted that it were meant of a little child in age , how doth it follow that such a one is there a disciple ? this , if any must be the proofe : he that is received in christs name , is a disciple . a little child may be received in christs name ergo a little child is a disciple ▪ but of this argument , i deny the major ; a person might be received in christs name , who was not a disciple , as those that did miracles in christs name ▪ and yet followed not christ , luke 9. 49. but if it were so that it could be proved , that the terme disciple is any where given to an infant , ( which neither master blake from matth. 18. 5. nor master marshall from acts 15. 10. can ever do ) yet it is certaine that a disciple matth. 28. 19. is such a one as is made by preaching the gospell , as is manifest from mar. 16. 15. john 4. ● . and i wonder that those very men that do in effect sometime confesse this is not meant of infants , when they answer the antipaedobaptists objection from matth. 28. 19. as mr marshall pag. 44 of his sermon , it is said indeed , that they taught and baptized , and no expresse ●●ntion of any other , that yet they should by such strained and forced inferences go about to draw a command from matth. 28. 19. for baptizing infants , as if they might be called there disciples , contrary to the constant use of the word throughout the new testament , and their own confessionels where . sect. 6 ch . 11. master blake blames me for putting his reason from isai 49. 22 as an argument by it selfe in my exercitation . but he might know my exercitation set downe most of the arguments as they were urged in the conference with me , and so was the reason from isai 49. 22. urged in that conference as an argument by it selfe , to my best remembrance , however it were after disposed in the birth-priviledge . but saith master blake , the question here is not ( as after your manner you mistake it ) whether this text proves infant-baptisme , but whether it gives any intimation , that infants in the dayes of the gospell be any members of the church-visible , or intitled to any priviledges of the covenant , as christs disciples . i reply , the proving of that intimation tended to prove infant-baptisme , and therefore those words were alleaged for infant-baptisme ; which was that i said , not a whit mistaking the question . now sith master blake confesseth that the words must needs be allegoricall , why doth he expound the terme sons and daughters of infants , and tell us that their carriage of their little ones must be understood no otherwise then of the accesse of the gentiles with their infants to the church of christ . for if the carriage , and noursing v. 23. be allegoricall meant of perswasions , exhortations , and such like acts , infants could not be thus carried and so mr blakes allegationis but an empty sound . ch. 12. master blake goes about to justifie his speech that he used in his birth-priviledge , pag. 22. that the precedant is an household . he that followeth the precedent , must baptize housholds . this speech i said , i marvaile much at it , and that it is very absurd , that i say no worse of it . master blake tels me . i expresse not the reason of so much marvaile . i answer the terme wherefore , with the words following expresse this reason plainely , sith as i said before in housholds were infidels , if an houshold be the precedent to be followed ; and he that followeth the precedent must baptize housholds without any other qualification ; then when he baptizeth the beleeving master , he must baptize the unbeleeving servant , wife , &c. for they are of the houshold . master blake . if you had any worse to say , i wonder that you had not spoke it , your best friends i beleeve will say that you have sufficiently shewed your selfe absurd in language . sure master blake knowes that a speech may be worse censured then by terming it very absurd , i might have called it sophisticall , deceitfull , and that had beene worse . my best friends can finde no abusive language of any mans person , their speeches or arguments i censure in no more absurd language then usually schollers do , and particularly master gataker doth doctor ames , and voetius as i have shewed in this apology above § . 5. master blake addes , i onely say some more learned then i , as learned as you have denied my words to be either absurd or heterodox . be it so ; yet affection may blinde their eyes . but let us examine the speech . i reasoned thus , if the precedent to be followed be a houshold , then those of the houshold are to be baptized either because of the houshold ; if this be said , then the infidell wife is to be baptized because of the houshold , or because they professe the faith ; and then the precedent is not a houshold , but a professor of faith . to this master blake , for full answer i say , that wife and servant , as wife and servant , are in a capacity for baptisme : if any wife and servant were in those housholds they were baptized ; else the scripture would not have said the whole family was baptized . it is sufficient that scripture mentioning baptisme of whole housholds , excepts none from a capacity of baptisme . i reply , in that which he cals a full answer , there is no answer at all to my reason ; for he neither denyes my distinction to be sufficient , nor doth he tell us which member he will choose in the dilemma , nor how he will avoid the consequent upon his choice . and therefore his learned friends , though they were ten times learneder then my selfe , yet in this are mistaken in acquitting either the former speech , of this answer , from absurdity . but let us consider what he sayes . it is sufficient , that scripture mentioning baptisme of whole housholds , excepts none from a capacity of baptisme . i reply : is this sufficient to make the baptizing of housholds the precedent , that is the pattern by which we may now baptize infants , because infants are not excepted ? then neither are infidels excepted there ; nor naturall fooles or idiots of ripe yeares , and so are to be the precedent of baptizing . but wife and servant as wife and servant , are in a capacity for baptisme . answer . it is not true , that wife and servant as wife and servant are in a capacity for baptisme , if [ ●s ] betaken with reduplication , and [ capacity ] of actuall right , but as they are professors of faith . but if it be understood that , 〈◊〉 wife , that is though wife , and capacity in respect of future possibility , then it is true of an infidell , of any man shall we therefore make an infidell , or a man simply the precedent of baptizing ? i said there 's no reason why it should not be laid as well , that baptizing samaria , acts 8. 12. the 3000. acts 2. 42. all judea matth. 3. 5 ; should be the precedent as baptizing of housholds , acts 16. true saith master blake , if semaria be converted , all judaea is taken for some considerable numbers out of every part of judaea . so say i , the terme houshold is taken acts 16. for those of the house that being of growne yeares professed the faith . and so there 's no precedent there for baptizing an infant . chapt. 13. mr blake passing over all that i say to mr marshals second argument , till pag. 145. concerning it tels me , that i might have given mr marshal leave to explain his own argument . and and i tell mr blake that so i did , and then did my part to shew what was faulty in it , so effectually that i conceive in his defence he hath quitted it , and put another in its room , as weak as it ; as i shewed above . but mr blake thinkes it is sufficient to make the argument good , that infants of beleevers have an accesse in gods ordinary way of dispensation , whilst infants : here is a new phraseology , which serves for nothing but to puzzle ; there is no face of an argument in it , and therefore i let it passe . to shew , how uncertaine the argument is from from matth. 19. 14. for infant-baptisme i produced pis●a●ors reasons to prove that it is not cleare they were infants that were brought to christ . these reasons i did not stick to , and so need not own what is contradictory to my exposition of matth. 18. 5. before . the second exception i took to the argument from matth. 19. 14. i delivered onely doubtfully , and yet i conceived mr marshals reason not cogent , for somewhat that christ meant to reach by that embleme of a little child could not be well resembled by a sheep , for though meeknesse might , yet not d●ciblenesse : i might have added that the similitude or embleme of a sheep , had not so much decorum in it . but i stick not to that exposition of not including those infants , as conceiving not from mr marshals or mr blakes reason , but from the circumstances of the thing , that christ intended some extraordinary blessing to them , and declaration concerning them . as for mr blakes glosse he puts upon me , i disclaimed it ; it is his owne mistake , not my conceit : that those infants , or infants of beleevers in infancy have no interest in christ , but are without covenant of promise , without god , without hope . but for that i said ; thirdly , that there is no certainty , onely conjecture that they were infants of beleevers , i avow it . mr blake averres a certainty beyond conjecture , because christ was minister of the circumcision , rom. 15. 8. sent to the lost sheep of the house of israel , mat. 15. 24. carried himselfe otherwise to the canaanitish woman in behalfe of her daughter , verse 22. 23. if these had had no other interest , christ would have been as facile to others as to them . i reply , christ was minister of the ci●●●mcision , was sent to the lost sheep of the house of israel , yet cured the servant of the centurion , the samaritan leper , the daughter of the syrophenician . he carried himselfe strangely at first to that woman , to provoke her faith , and he pleaded against her not that shee was not a beleever , but that shee was a canaanite ; if this reason prove any thing it is , that the childrens parents were jewes , but that proves not they were beleevers ; few of them beleeving on christ , iohn 1. 11. against the fourth thing i say of those children that were brought to christ , that the speech [ of such is the kingdome of heaven ] is meant of the kingdome of glory , and that this is not common to all infants of beleevers ; mr blake excepts that it is meant of the visible church , and and of all infants of beleevers as such : now on this hinge turns the fifth exception also , and so the answer to the whole argument i determine the kingdome of heaven to be meant of the kingdome of glory , and i thus prove it . 1 the kingdome of god must be understood marke 10. 14 , as it is verse 15. and lu. 18. 16. as verse 17 and matth. 19. 14. as it is in both those , this i prove , because our saviour from their estate inferres a likenesse to them in others for the same estate ; but marke 10. 15 , luke 18. 17. can be understood of no other then the kingdome of glory , the proposition being false , being understood of the visible church ; many proud men entering therein ▪ as simon magus , diotrephes , &c. ergo it must be understood of the kingdome of glory . 2 from this that our saviour directs the speech marke 10. 15. luke 18. 17. to his disciples who were already in the visible church , therefore the requiring a further condition to the kingdome of god shewes he meant it of the kingdome of glory . 3 the speech marke 10. 15. luke 18. 17. is like mat. 18. 3 , 4. but there it is meant of the kingdome of glory , ergo so here . deodate on matth. 19 14. so farre are you deceived in thinking that children , by reason of their weakenesse and contemptible qualitie ; are unworthy to be presented unto me : that contrariwise no body is capable of my kingdom unles he be first by the spirit of regeneration brought into a spirituall estate to be like a little child in the order of nature . the new annot : on the bible on matth. 19. 14. yee have no reason to blame them for bringing children to me ; for they may be such as have interest to the kingdome of heaven , as well as others of ripe yeares : and , unlesse yee be like them , ye shall never come there , ch . 18. 3. but saith master blake , christ had never been so much displeased with his disciples for forbidding them , seeing their election and justification was to the disciples wholly unknown , they had a present visible title , such as the apostles ought to have knowne . i answer , the reason of christs anger was their hindering him in his designe , not the knowledge they had of their present visible title : this is but a dreame . i added further , that christs action in this was extraordinary , and so no ordinary rule for baptizing by the publike ministery . mr blake would have me consider how this can stand with that i said before , that they that brought the infants might do it without faith in christ , as the messiah upon the fame of his miracles , and account that he was a prophet . i answer , there is no opposition , they might conceive him to be but a prophet , not the messiah : and yet christ might act as an extraordinary prophet , and as the messiah , mr blake sayes , this act of christ is no direct preced●● for baptisme , but for church-priviledges of which infants are capable . marke this speech , if [ but ] be adversative , then master blake grants that infants are capable of church-priviledges , not of baptisme , which overthrowes all his dispute ; but the truth is , this thing was done to these infants , not by reason of any 〈◊〉 title they had , or to enter them into any outward church-priviledge , but to accomplish by his blessing , their interest in the invisible kingdome of god by election . master blake in the close of this chapter sayes , if it were true , that padobaptisme had no more warrant then i conceive , yet 〈◊〉 not will-worship , but a misapplication of an instituted ordinance to a person . but i aske master blake , whether infant-communion were not will worship ? whether baptizing of bells were not will-worship ? and yet these are but misapplications of an instituted ordinance to a wrong subject . we have the word will-worship but once , col. 2. 23. and if it be taken in the worser sense , as protestant divines hitherto have done ( though lately doctor hammond at oxford hath written a booke to prove it to be taken in the better part for a commendable thing as a free-well offering ) and have made it the sinne of the pharises matth. 15. 9. and especially non-conformists , who have made every invented ceremony will-worship , then much more infant-baptisme being worship it selfe , if it be not instituted , must be will worship . chapt. 15. master blake examines what i say , examen pag. 164. about gods sealing . master marshall spake of gods sealing the baptized ; i said , god seales not to every one that is baptized , but onely to true beleevers : for his sealing , is the confirming of his promise ; but god promiseth righteousnesse to none but true beleevers . master blake answers . you acknowledge baptisme to be is its nature a seale of the righteousnesse of faith , and to be of god , therefore in it god must seale to every baptized person , or else you must say they are not baptized . i reply : i acknowledge baptisme of professours of faith to be of god , though they be not true beleevers : and i acknowledge baptisme in its nature to be a seale of the covenant of god , but not a seale actuall , but aptitudinall ; that is , all right baptism is in its nature apt to seale , as a garland hung out is to signify wine to be ●old , yet actually the one signifies so onely to the intelligent , and the other onely to true beleevers . and god never seales actually till a person be a beleever . i said ; as for the sealing by god upon condition persons ag●ize the covenant , it is but a notion ; the scripture makes not gods promise in the covenant of grace conditionall in that sense . for gods promise is for those he enters into covenant with , that he will put his lawes in their 〈◊〉 and in their mindes will 〈◊〉 them , heb. 10. 16. master blake answers . if you 〈◊〉 this of the sacraments as the words beare , then according to your opinion none ought to be baptized , but 〈◊〉 in whose heart the law in wrote . i answer him , by gods sealing i doe not meane every right administration of baptisme ; for though that be in its nature apt to seale the graces of the covenant , yet actually gods seales not but when it is administred to a beleever . it may be called a right act of the administratour according to gods appointment , but not gods sealing . i call gods sealing onely when either by his spirit or oath , or outward rite , he assures his grace , as by circumcision to abraham , rom. 4. 11. he appointed ismael to be circumcised , but did not seale to him righteousnesse by faith . the inference mr blake makes from my words , as if i held none baptizable , but those in whose heart gods law is written , hath no colour , for i do not make the administratours baptizing , or , sith they will have it so called , sealing , , to be gods sealing . god appoints the word to be preached to many hypocrites , and the preacher that assures them of the promises doth it by gods appointment , yet god doth not assure the promises to them . i do not make him onely baptizable to whom god seales , but him whom christ appoints to be baptized , whether god seales to him or no. master blake urgeth me with bellarmines argument ; of the sacraments be seales of grace , they are often false , and god should beare witnesse to a lye , and tels of the speech of some that have said , that this argument is unanswerable ; unlesse we confesse that the seale of the sacrament is conditionall . i like not to call the sacrament a conditionall seale , for that which seales doth assure , and supposeth the condition : in my apprehension , that which is called conditionall sealing is not sealing but offering , or propounding , or representing : but about this i will not contend . yet in that sense i yeeld it to be a seale actually , i yeeld it to be a seale onely to beleevers , but i deny that because the sacrament is in its nature a seale of grace , god doth seale alwayes when it is rightly administred . the nature of it is to be a seale aptitudinall , not actuall ; and so it is easie to answer bellarmines argument , without crossing my speeches . but be the sacraments s●ales conditionall or absolute , actuall or aptitudinall , what is this to prove that god seales conditionally in this sense , as if god left it to mans liberty , to whom he had sealed , to agnize or recognize that sealing , or to free themselves , if they please , and so nullify all ; yet so as to afford them a while the favour , and priviledge of being in covenant with him , which master marshall i conceived meant by his conditionall sealing , and i find not in his answer a deniall of it to be his meaning . master blake excepts against a speech of mine , in which i say , that all the sacraments of the jewes are abrogated circumstance , and substance in whole and in part : and askes me . is circumcision of heart abrogated ? is all spirituall meat and drinke in sacraments abrogated ? is christ himselfe abrogated ? i answer , no : but withall say , these are idle questions as not crossing my speech , unlesse he can prove circumcision of the heart , spirituall meat and drinke , and christ himselfe to be sacraments . sect. 2. master blake would acquit this speech , gods covenant of grace is common to elect and reprobates from symbolizing with arminians , by producing the speeches of pareus , and mr ball who onely say reprobates are in covenant with god externally , or god externally contracts with them , which is another thing . gods covenant of grace , is his promise of grace ; and of this truly , master marshall in his defence page 117. multitudes were baptized , to whom god yet never gave saving graces , and therefore never promised them ; for had he made a promise , he would have performed it . master blake makes the nature of a covenant an agreement betweene two parties , and sayes , a promise or tender without consent , is no covenant . how then do children covenant at baptisme , or enter into covenant who yeeld no consent ? he saith , gods tender of himselfe to his people is called his covenant . gen. 17. 7. 9. but he doth not rightly call that a tender , which was more then a tender to wit a promise . then he objects against himselfe , that if gods covenant be such as he will not breake , jerem. 31. 32. and he hath promised to put his lawes in their inward parts , then they all to whom he makes covenant must be elect . i answer saith he , if we take the words exactly , as in the letter of the prophecy they run . then all ministery is beaten downe , and all edification ceases . but this is litem lite resolvere . the contraremon strantes when they urge this place for effectuall grace , understand the words exactly . but how will master blake understand them ? i have looked over almost two leaves in answer to this in master blake , and cannot tell how he will understand them ; nor finde i that he gives any direct answer to the objection , but wanders in impertinences . nor knowe i how he can answer the objection without evervating the argument for effectuall grace and perseverance in it . and the not teaching one another there spoken of is meant of that obscure teaching which was under the law. sect. 3. he intimates that i have misreported master marshall , but master marshall hath not himselfe denyed the sense i conceived of his conditionall sealing by god to infants , the words are plaine enough in his sermon , pag. 49. where he talkes of gods covenant , and sealing , and christs suretiship , more like corvinus , or the arminans , then the scripture or contraremonstrants . master blake accuseth me of joyning with independents , and that they will have none church members , but elect , and i no church but that which is invisible . but i beleeve he wrongs both me and them ; me i am sure , for i alwayes teach a visible profession sufficient for chuch-membership , though i deny that every visible professour is in the covenant of grace ; and when they will have reall saints church members , they meane not onely such as are so before god , but such as are so in the judgement of the church though i thinke they are more rigid then they should be in their tenet , yet i thinke master blake wrongs them in this imputation . ch. 16. i told mr marshall that his speech of anabaptists as condemning infants as out of the state of grace , condemning all the infants of the whole church of christ as having nothing to doe with the covenant of grace , till proved by some of their testimonies i should take to be but a false accusation . mr blake tel●me master marshall for a testimony needs look no further then th●●op of your leafe , where you say infant-baptisme is a corruption of the ordinance of baptisme ; if infants be not only held from baptisme , but their baptisme is also a corruption of that ordinance , and there is no such thing as covenant-holinesse to give them any ti●le or interest , then they are out of covenant , strangers to the promises of god , and so the doom eph. 2. 12. lyes heavy upon them . how frivolous a justification is this of an expresse and deep accusation of men of a rash and bloody sentence as condemning all the infants of the whole church of christ , as having nothing to do with the covenant of grace ; me thinks a man that would accuse so expressely so many persons , and those christian brethren not to be contemned of so deep , so passion-provoking a charge enough to stirre up magistrates and parents to expell and destroy such men , should produce better evidence for such a crimination , then such a farre fetcht consequence as mr blake here brings , to make it good is neither my name nor peace more tenderly regarded by master blake then upon such light inference to accuse me so deeply ? i had said to mr marshall that if the covenant of grace bee rightly understood , mr marshall excludes infants as much from the covenant of grace as i doe . as for mr blake not only page 14 of his birth-priviledge , but also page 23 of his answer to my letter , he expressely maintaines that the birth-right he maintaines as a fruit from the covenant of free-grace to all in the faith , and their seed only entitles to outward priviledges . how doth this stand with that which he asserts chap. 3. sect . 2. of his answer to my letter , page 13. that infants of beleevers have salvation if they dye in their infancy , by vertue of the covenant ? for if the covenant onely entitle to outward priviledges how doth it entitle to salvation ? so that to speak plainly , mr blake doth but play fast and loose , sometimes asserting a certainty of salvation from the covenant , sometimes onely a right to outward priviledges ; and yet he and mr marshall stick not to declaim against anabaptists , for not assuring salvation to the deceasing infants of beleevers from that covenant which mr marshall will not assert , pag. 116. as it is a covenant of saving grace to be made to beleevers and their naturall seed , and mr blake saith , onely entitles to outward priviledges . but we say , saith master blake that all infants and men of yeers for ought that we can find from any scripture grounds are utterly lost that want all right of baptisme . he might say they are in danger to be lost by reason of originall corruption , not for want of right to baptisme ; but to say they are utterly lost is more then mr blake hath ground to affirme . i have often shewed that a right to baptism is from the command of christ , not from such covenant holinesse as mr blake asserts : salvation comes from gods election and christs redemption . it is a meer slander , and a groundlesse crimination , wherewith mr blake chargeth me , that the position he produceth out of my book , or any other he can produce doth inferre , that all the infants of the whole church of christ have nothing to doe with the covenant of grace . i challenge him , with mr marshall and mr blakes seconds mr calamy and mr vines , if they can to make that charge good ; or else let mr blake and mr marshall retract it . as for mr blakes conclusion , i conceive his prot●station makes him deservedly the object of pitty , his motions carry a sting in the tayl , to wit a false accusation , from which i doubt not but i have acquitted my selfe by this writing . the elogy the worthy member of the house of commons bestowes on me , and the unrighteous censure of my learned namelesse acquaintance i value not ; books as meats relish differently with different palates , pro captu lectoris habent sua fata libelli : this apollogy will state me , and my writing better in their thoughts ▪ if they can & will understand the truth . if not , the same spirit that hath enabled me to beare greater burthens , i trust will enable me to bear these hard censures . i hope that i shall not be wanting to the overthrow of any errors , according to my ability ; paedobaptisme i am more assured then ever is a great corruption , founded as now it is taught on very great errours , and of any service i suppose i can doe to god it is one of the chiefe which i ought to apply my selfe to , that it may be cleared to be an errour . i bear as much love and reverence to m. blake as ever , he is not despised by me though his errours be freely censured . i aimed not either in the former or in this latter writing at any grievance to him , and should be sorry this controversie should make a separation between us ▪ though i find by experience much estrangednes in many of my former acquaintance from me . and for encountring with mr blake for the truths sake i held my selfe necessitated to it by reason of mr vines and m. calamy their former , and latter , as i still conceive , inconsiderate plaudite . finis . errata . page 2. line 24. above , read about . p. 30. l. 10. sticks , r. strikes . p. 33. l. 1. and , r. but. p. 40. l. 22. gen. 7. r. gen. 17. p. 50. l. 4. berma●aus , r. be●mannus . l. 5. 20. r. 2. p. 51. l. 3. meerly , r. merry . l. 36. iannes , 1. iames. l. 13. r. upon what . p. 53. l. 20. r. that they who . l. 21. to , r. doe . p. 57. l. 13. marshall , r. ball. p. 59. l. 24. 57. r. 75. p. 67. l. 27. artificer , r. artifice . mind , r. mend . p. 70. l 12 r. will be . l. 15. r. are the. p. 72. l. 29. r. examen . p. 42. 64. 65. p. 75. l. 16 dele and m. blake . &c. p. 77. l. 14. which , r. this . p. 80. l. 20. r. inconsideretenes which . p. 84. l. 33. dele it . p. 85. l. 1. r. either out . p. 97. l. 25. 256. r. 170. l. 37. 128. l. 182. p. 98. l. 30. r. ho●se in . p. 1 co . l. 12 them , 1. infants . p. 101. l. 15. see , r. set . l. 31. dele first . p. 102. l. 36. cuts , r. cut . p. 118. l. 20. r. the thing . p. 129. l 5. r. that they . p. 140. l. 25. r. positive rites as morall precepts . p. 142. l. ● . dele it . p. 145. l. 1. margine . 16. r. 18. p. 148. l. 32. p. 149. l. 2. precedent , r. subject . notes, typically marginal, from the original text notes for div a94733-e2580 §. 1. of the occasion of writing this apology . §. 2. of the intention of the author upon that occasion . §. 3. of the necessity and seasonablenes of publishing the two treatises about infant-baptisme . §. 4. of freedome from publishing the two treatises contra●y to engagement , with a declaration of the authors proceedings therein . §. 5. o● the clearing the author of the two treatises from scornfulnesse in writing them : of my censure of m. thomas goodwins handling this point , and of all writers about col●s . 2 ▪ 12. of the exposition i give of colos 2 ▪ 12. confessed to be right by mr marshall himselfe . §. 6. of the clearing the author of the examen from either justifying the anabaptists in 〈◊〉 , or condemning the godly , and grave nonconformists in england . §. 7. of t●e clearing of the author of the two treatises from va●nting and challenging in the composing and publishing the treatises . §. 8. of the clearing the author o● the two treatises from sophistry in them , whereby occasion is taken to vindicate the treatises in many of the chie●e things contained in them . §. 9. of the meaning of master marshals second conclasion , the words in the d●rect●ry . [ the promise is made to beleevers and their seed ] and the doctrine therein delivered , disavowed by mr marshall and mr. geree . §. 0. of the distinction of inward and outward covenant , and that it can stand master marshall in no stead , but to shew his tr●f●ing , and equivocating in his first argument , and two first conclusions , and of m. marshal● mistake of my opinion . 11. of master marshal● false and most unjust charge that i carry the socinian plot through my examen and exercitation . §. 12. of m. marshals unjust charge of me as itching after new opinions , and particularly about rebaptization and receiving the lords supper afore baptism . §. 13. of alleadging authors against their mind , particular mr daniel rogers , m. b●ll , chamter , aretius , and beza . 1 cor. 7. 14. §. 14. of master marshal's unjust charging anabaptists , with a bloody sentence , concondemning all the infants of beleevers as having nothing to doe with the covevenant of grace ; his imputing to me as if i held that they all belong actually to the kingdome of the devill , no more promise for them then for children of turks , their actuall standing in the visible kingdome of the devill . a large disq●●isition of rom. 11. 17. &c. wherein is shewed that the ingraffing there is into the invisible church by election and giving faith , and that it p●ove● not intant-baptisme . §. 15. of m. marshals unjust charge against me as ●arkning his arguments , and casting fi●th in the face of the assembly . § 16. of mr marshals untrue charge against me , as if i rested on grotius in setting down the tenent of antiquity upon occasion of which the tenent of antiquity is again examined , my judgment of their doctrine vindicated , mr. marshals new all●gations answered , and my diligence to find out their tenets manifested . § 17. of my opinion about excommunication , church-government , the admission unto all ordinances , my former conformity , alleaged to alienate mens minds from me and my writings . § 18. of the vanity of mr ley's vaunt concerning the deadly wound given to my cause , and the contrary demonstrated by a briefe going through the principall points about this argument , as they have hitherto been disputed . as about acts 2. 39. rom. 11. 16. 1 cor. 7. 14. colos . 2. 12. matth. 28. 19. acts 16 , 15. matth. 19. 14. &c. baptisme and the rite of eating bread and drinking wine through old ●ites among the iewes yet used to another end , and after another rule by christians . the command confessed to be the formal reason of circumcision by mr marshall . circumcision a priviledge proper to the jewish church state . no command about the iewes sacraments now in force . infants not disciples , as matth. 28. 19. is meant . baptizing housholds inferres not infant-baptisme . we have no evidence for judgement of charity concerning infants , nor is a judgement of charity to be our rule in adminstering baptisme . § 19. of master hassey his pretended satisfactory answer to my exerci●ation . § 20. the epilogue of this apology concerning the reason of the enlargement of it , the authors present estate and future intentions . notes for div a94733-e27760 § , 1. the occasion of this postscript . § 2. of mr. calamys and m. vines their wrong judgement of the dispute , mr. blakes book , and my discussing the point . §. 4. they that deny infant-baptisme need not teach that infants perish . § 5. of my censure of master blakes producing gal , 4. 29 for the birth priviledge . §. 6. or the necessity of my taking paines in my examen to find out the meaning of mr. marshals second conclusion by reason of the ambig●ity of his expressions . §. 7. of the corinthians doubt . 1 cor. 7 12 , 13 14. 1 cor 7. 14. is not meant of instrumentall sanctification and federall holinesse . §. 9. of m blak●s m●sallegation of gal. 2. 15. which was the text he chose for his birth-priviledge . § 8. that 1 p● 2. 9. is meant of the church invisible . §. 11. of precedents for womens receiving the lords supper . §. 12. to say that god hath promised to be the god of every believer and his uncurall seed is a new gospell . §. 13. or mr ruthersurds & mr blakes opinion about holinesse of a chosen nation , & mediate an cestors profession intitling to infant-baptisine , & the independents advantage in this point . §. 14. of the word [ nations ] mat. 28. 19. how to be taken . §. 15. of m. rutherfurds and mr blakes and mine opinion concerning the rule to know who are baptizable . §. 16. about two suppositions ascribed by m● to mr marshal and mr blake in my examen page 130. §. 17. about arguments drawn from analogy in positive rites and their invalidity : and the insufficiency of m. blakes rules . §. 16. that mr blake hath not proved that infants are disciples from mat. 18. 5. nor pertinently alleaged . isai . 49 22. §. 19. of baptizing housholds & my censure of mr blakes speech concerning it . §. 20. about mat. 19 14. that by the kingdome of heaven is meant the kingdome of glory . §. 21. that god seales not to every person that is rightly baptized , that his covenant of grace belongs onely to the elect , that his covenant is effectuall , and leaves it not to mans liberty to include or exclude himself . of mr blakes unjust crimmination of me as putting the children of beleevers out of the covenant of grace , and the epilogue of this postscript .