for all in authority upon the earth, and in special, those now in england, to read and ponder [by] t. taylor. taylor, thomas, 1618-1682. 1663 approx. 11 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a95602 wing t574 estc r43777 42475229 ocm 42475229 151388 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. a95602) transcribed from: (early english books online ; image set 151388) images scanned from microfilm: (early english books, 1641-1700 ; 2257:12) for all in authority upon the earth, and in special, those now in england, to read and ponder [by] t. taylor. taylor, thomas, 1618-1682. 1 sheet ([1] p.). printed for robert wilson, london : 1663. reproduction of original in: 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 society of friends -doctrines. authority -religious aspects -christianity -quaker authors. 2007-05 tcp assigned for keying and markup 2007-05 apex covantage keyed and coded from proquest page images 2007-06 jonathan blaney sampled and proofread 2007-06 jonathan blaney text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion for all in authority upon the earth , and in special , those now in england , to read and ponder . ages , times , generations have passed over the world since the first publication of the gospel of truth by the holy apostles of jesus christ ; and in these times the destroying anti-christ foretold by the spirit ( 2 thes . 2. and throughout the revelations ) to come , hath had his raign . and in this dark and miserable time , the glory of the gospel , and the true knowledge of the everliving god and saviour , hath been lost from amongst men , and consequently the spirit of love , meekness , long-suffering , equity and amity : whereby it hath come to pass , that instead of a sweet smell , all worships and offerings have been of an evil savour in the nostrills of a pure god ; and instead of a blessing , the wrath and indignation of the almightie hath come upon men , by reason of the dishonour done unto his name , in the same cloudy , dismal , and dark day . but now is the lord god , the true and faithful holy one ( according to the words also spoken , and written by the said servants of god from the beginning ) arisen and made manifest by the spirit of his mouth to consume , and by the brightness of his coming , to destroy the same destroying anti-christ , that misterie of iniquitie out of the earth , 2 thes . 2. 8. that the creation of god may be cleansed from its corruption , and restored into its primitive libertie and freedom to worship god in puritie , spirit and truth , as in the beginning ; that so the offerings of all people may be holy to the lord , and the unity of the spirit be kept in the bond of truth and peace , by all that call upon his name . and though the seed of god hath been as a captive and stranger in a strange land , bowed under by reason of the said enemie : yet now is the lord arisen in his glorious majesty , to bring his seed back again from the land of its captivity , into the promised land , the land of righteousness and holiness , the true land of israel , and the glory of all lands , in which is the beautiful and well-fenced city , the holy and new jerusalem ( with her holy worshippers therein ) seen , and into which no unclean thing can enter . so awake , and arise all people into the holy understanding , to know what god is doing this day in earth , that your souls may live , and not die : for the darkness is passing away , and the true light now again shineth forth , even the true light that lighteth every man that cometh into the world . yea , be wise now therefore o ye kings , and be learned , and truly understanding all ye that rule , judge , and give lawes in the earth , and know what the lord god requireth of you . take not counsel one at another , leaning to your own understanding , to do your own wills , but all take counsel at his good spirit , studying how to do his will , for they onely that do gods will , endure for ever . many people and strong nations have been seen to have had great power for a time , and flourishing for a little moment , but they could not alwaies endure , because they took not counsel at god , neither were doers of his will , but their own . so , be wise now therefore , all ye that are up in power and authority in the earth this day , and be warned , and with the wisdom which is from above be armed , and let the fear of god , which is the beginning thereof , enter into your hearts , and take place there , and dwell there for ever ; for that only is able to direct you into the way of the good understanding in all things ; for a good understanding have all they that do thereafter : strive not to set up your selves in the earth ; seek not your own revenges , but seek how you may be serviceable to god , his dear children , yea , and to all that walk innocentlie towards one another in the earth : seek not the honour which comes from men of this world , but seek that honour which comes from god onely ; and such as honour him by doing his will , them will god honour and none else . so , consider well , for what end power and authoritie is in your hands ; is it not to try you ? and is it not for the punishment of them that do evil ? to wit , such as walk contrary to the manifest truth , the light of god , his righteous law in all consciences , and for the praise of them that do well ; to wit , such as walk according to that righteous law of god , the manifest truth , the light in all consciences , which saith , as ye would that men should do unto you , even so do ye unto them ; and teacheth all that obey it , to do accordingly , and so to fulfil the royal law of love , which saith , thou shalt love thy neighbour as thy self . and these being doers of the law of the just god , may of right , expect the benefit and good of your lawes ; for , for this cause do we pay tribute , even that we may live peaceably , in all honesty and godliness under the powers that are . you are not to hearken to men of corrupt minds , who are in the strife about words , and wranglings about opinions , who serve not christ the prince of peace , but their own bellies , affecting worldly titles of honour , and would put you on to lay your law upon all , and persecute all that will not bow to their image , and feed their insatiable avarice : for these are they that have stirred up nations and people one against another , ever since the woful and miserable apostacy before mentioned ; to the imbruing of whole countries in blood , under a pretence of religion , ( for their own evil ends ) even to the destruction of all pure religion , amity , and concord from amongst men . but now is the lord discovering the skirts of that great whore , that neither kings , princes , nor rulers , may love her any more , nor ever help her to carry on or accomplish her evil designs in the earth ; but that all people may know god alone to be their teacher , as in the beginning when the morning stars sung for joy , and all the sons of god rejoyced together as members of one body , not envying or hurting one another , nor serving themselves one of another ; but all serving one another in love , and so fulfilling the royal and everlasting law of christ , to the glory of god , and father over all , blessed for ever . and in particular , let not the good cause of libertie for tender consciences ( declared for by the king ) now fall in england ; but let the parliament , & all in authority under him , study & strive how to assist him in it , and to promote so good a cause ; for is it not fitting , o all people , that men of truly tender and pure conscience , and peaceably principled and living , should have liberty to exercise their pure consciences in goodness towards god and men ; and that the law should be laid onely upon the lawless , who are not tender , but manifestly depraved in conscience , and hard , and careless of heart what they do , both respecting god and man ? for , for the restraint and punishment of such , was god's righteous law given , and not at all against the righteous man. and let not the bishops say , that libertie to tender consciences , will be any disparagement to religion , or disadvantage to the nation ; but let them judge according as the truth is , that libertie to tender consciences , is the onely thing , that will be good for all things : and as the king hath rightly declared an onely way to stop the mouths ( if not overcome the hearts ) of all that ( either onely seem , or indeed do ) hate him : for such love will break the hearts of many . and what can stand before it ? and o that the powers now in england , might be an example this day , in so good a work to all the earth , that pope , turk , and all others might be provoked thereby to do the like ; that so the dear seed of god , that groans in many lands under the sore oppression of forcing of conscience , might be set at liberty , to run the waies of holiness and righteousness to the ends of time ( to the glory of god ) without fear . and seeing that protestant religion engageth you to take scripture for your rule , doth it not say , rom. 14. that in matters of gods worship , every man ought to be fully perswaded in his own mind of the goodness of what he doth , because whatsoever is not of faith , is sin ? but now , if liberty for the tender and good conscience be not granted , but a compulsory power be exercised towards all , for bringing them into the forme of some mens apprehensions , then the possibility of every mans being fully perswaded by gods spirit , in his own mind in what he doth , is taken away , and the antient liberty that was amongst the first christians , lost ; as in that said 14. chapter of the apostle to the romans , at large appeareth , where it 's evident , that the glory of the true church , stands not in the oneness of outward form or observation , but in this , to wit , that every man do what he doth in the holy fear , faith , and power of christs spirit ; for the apostle well knew , that the kingdom of god stood not in meats , drinks , dayes , or the like ; but in righteousness , peace , and joy in the holy ghost ; and he that serves god in these things , saith he , is acceptable to god , and approved of men . and thus ought it also now to be amongst such as profess christ throughout the earth , until all be grown up to a perfect man in christ . and o that yours , and all peoples eyes , were fully open , to see and understand the necessity of such things as these , that so much concern both the temporal and eternal good of all . from a servant of the god of heaven , whose tender soul is often bowed down under the sense of the great misery , that as yet lyeth upon the creation of god throughout the earth , by reason of corruption ; and as a sensible member of the same creation prayes for its deliverance ; and in order thereto , desiring that all in authority every where , might weigh and ponder these few lines in the like uprightness of heart , as from which they were given . t. taylor . london , printed for robert wilson , 1663. a wittie encounter betweene monsieur du moulin, and monsieur de balzac esteemed two the most elegant pens of their nation. wherein they deliver things weighty, and important both in religion and state. faithfully translated out of the french (sic) coppy by a.s. gent. du moulin, pierre, 1568-1658. 1636 approx. 46 kb of xml-encoded text transcribed from 66 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-01 (eebo-tcp phase 1). a20965 stc 7344 estc s118665 99853872 99853872 19270 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. a20965) transcribed from: (early english books online ; image set 19270) images scanned from microfilm: (early english books, 1475-1640 ; 1095:7) a wittie encounter betweene monsieur du moulin, and monsieur de balzac esteemed two the most elegant pens of their nation. wherein they deliver things weighty, and important both in religion and state. faithfully translated out of the french (sic) coppy by a.s. gent. du moulin, pierre, 1568-1658. stafford, anthony. balzac, jean-louis guez, seigneur de, 1597-1654. [12], 117, [1] p. [by n. okes] for b. fisher and are to be sold at his shop in aldersgate-streete, imprinted at london : 1636. a.s. = anthony stafford. printer's name and translator's name from stc. reproduction of the original in the cambridge university 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 catholic church -controversial literature -early works to 1800. authority -religious aspects -early works to 1800. 2005-11 tcp assigned for keying and markup 2006-03 spi global keyed and coded from proquest page images 2006-05 derek lee sampled and proofread 2006-05 derek lee text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion imprimatur . tho weekes . episcop londinensi cappellanus domesticus . a wittie encounter betweene monsieur du moulin , and monsieur de balzac . esteemed two the most elegant pens of their nation . wherein they deliver things weighty , and important both in religion and state . faithfully translated out of the french coppy by a. s. gent. imprinted at london for b. fisher and are to be sold at his shop in aldersgate-streete . 1636. to the honorable , my mvch honour'd friend sir william hovvard , sonne to the illustrious thomas earle of suffolke . sir , i dare adventure to commend to you , and the age , these ensuing letters , written by two esteemed great in the learned republique . truth cōmands me to answer for them , that there is no proportion betweene their bulke , and value , being defective in nothing but length . for the authors themselues monsieur du moulin , and monsieur de balzac , their pens are justly ranked amongst the most excellent of their nation . the logicke , and many worthy divine workes of the former have gained him a great name euen amongst his adversaries : the latter ( though of the like abillity ) hath made himselfe master of a more glorious fame ; but in my judgement , imp'd out with many a false feather ; neither his great cardinall , nor monsieur du moulin shall with their most cunning rhetoricke lull me into such a grosse errour as to beleeve him master of that ▪ eloquence which antiquity desir'd , yet despair'd of . o! that any man who hath had the least cast of cicero's , and livy's flowing , or seneca's distilling eloquence should give so sinister a judgement ! great praise is due to the man , and it is by all deservedly paid him , but what is in him most elegant you can terme , at the best but the scraps of cicero's abundant eloquence , whose zany if wee call him wee doe him a grace , if wee introduce him a corrivall , wee doe cicero an affront . i confesse the times are infinitely bound to him , and his like , for keeping ciuill language from degenerating into barbarisme , and most men from hackings , hewing , and enterfaring in their discourse , but i will never allow them as emendators of the ancients , it is enough if as happy imitators i admit them . o marcus ! marcus ! did thy ghost now walke amongst us , thy bloodlesse face would essay to blush after death , to heare thy all-convincing , charming tongue , ( which hath made guilt tremble , and shooke tyrany it selfe ) compar'd with the faint , hectick eloquence of balzac , which now even in its birth is neare utter extinction , whereas thy rhetoricall flowers shall budde , and florish till fire consumes the world , and all terrestriall oratory gives way to the celestiall . nor would thy shame be lesse , anaeus seneca , to have ( after all the glories thy penn hath purchas'd ) such a competitor as balzac , who holds the same place with thee , and cicero , that in the triumvirat with anthony and octavius did lepidus , who in the government of the world stood onely for a cypher . but to justifie my assertion i will take so much paines as to compare their stiles . that of cicero is not compos'd for the scene , onely to delight , but for the sand also , and the fight . it is like a tree which produceth not onely the foliage , as an ornament , but the fruite too , as foode . here you may detect venus , and minerva , kissing in every line . with the reading of him the most prostrate , groveling witt must needes bee raised , the most benummed take fire . this is none of those lukewarme spirits , which can infuse no heate into others because they have none themselves ; for as we cannot light a taper at another not already lighted : so we can not take flame from a wit not already fired . the mind of this writer enflames his stile , his stile his reader . now for that of seneca ; his words are choise , proper , and so significant , that at the first view a man would thinke they implyed more , then indeede they doe . it is peculiar to his genius alone to comprehend plenty , and solidity of sence in parcimony of speech , perspicuity in brevity . then his matter is alwaies grave , and weighty , drawne out from the very center of history , and phylosophy . to come to the stile of balzac . you may at first sight discover in it not a becomming care , and a neate dresse , but a vaine affectation , and the fucus it selfe . and as his language is affected , so his conceptions are for the most part idle , and shallow , no way able to satisfie the expectation of a full , and knowing man. they consist for the most part of hyperbolicall complements , and malitious invectives : witnesse with mee the supreame spirit , that i taxe him not as a detracting enemy , but an impartiall examiner . iustice her selfe will warrant me to pull that palme out of his vsurping hand , which ignorance had there placed . i confesse i can not endure to see him borne by the vulgar breath to so high a pitch , as to out-soare all antiquity , who hath not written so many pages as hee hath moderne equals , nay superiours in that persuasive art. the reason of this their so immoderate praise , is no other then that their infant knowledge derides the simplicity of their ancestours , whose science it should have in admiration . my owne indignation , and the printers petition , ( who complaines much of the bookes brevity , ) have caused me to spin out this epistle to an unvsuall length . my comfort is ( if this way i deserue censure ) i am faulty with seneca , and many brave authors , who haue delivered their minds in letters far more prolixe . i am now onely a petitioner to the reader for a license to adde so many words onely as will let you know , ( noblest sir , ) that i truely honour you , and and that i create you ( who understand well the originall ) iudge of the translation , which hath already beene honour'd with many great approbations . i am confident that you will make use of your mercy rather then your iustice towards him , who into your hands hath voluntarily put the life of his reputation in good letters , to him farre , far dearer then his naturall , during which he vowes to remaine sir , your most humble servant , a. s. the letter of monsieur de moulin , to monsieur de balzac . sir , i received your booke , which it pleased you out of your free grace to send mee , assuring you that you could not have bestowed it on any man that more esteem'd , or lesse merited the honor : for though i number my selfe amongst the most unworthy to obtain even the lowest place in your memory ; yet i ranke my selfe amongst the formost in praising your vertue , by which you have ascended to the summity of elegancy of phrase , and drawing the bridle after you , have left at once admiration , and dispaire to posterity . of the description of eloquence made by the antients ( which was reputed no other then an idaea ) you have formed a body , and shew'd that there is a plus ultra in that art which they never arriv'd at . the force and dexterity of your wit , hauing pass'd the limits of their imagination , you at once informe , & ravish the understanding , and linke together two things rarely sociable , solidity and ornament . this age cannot boast of a greater felicity then to have produc'd a man that hath by effect exprest how far eloquence can extend : but i had rather discourse of this subiect with others then your selfe . , who ( without affecting prayse ) are content onely to merit it , which the more you shunne , the closer it follows you . he that would praise your pen to the full , must borrow it , which to exercise , i vow you have chosen a subject answerable to your ability : for as the actions of the king could not be performed by any but himselfe , so they could not worthily be discrib'd by any but you . indeed you insult over our * miseries , yet are not blameable , in that you write out of your owne feeling and apprehension , as also that without this maister-stroake , the picture of the king could not bee perfectly finished . of whose power , though god hath made use in our humiliation , yet hath not his m ty forgotten our ancient services , nor that the dead king his father , of glorious memory , in the time of his affliction , had no other sanctuary then our churches . you will not be offended , sir , if i tel you that in my conceit the lord presents you with another subiect , suteable to so excellent a spirit as is yours , viz. the valour & happy successe of the king of sweed . for ( since the king whom you draw with so rich colours can not any way be sulled or darkned by the praise of this other ) you shall follow , i believe , his inclination , in limming the picture of the king , an emulatour of his vertue . in the meane time this worke of yours shall not be to me only a proofe of your sufficiency , but a testimony of your bounty , w ch when i shall behold amongst my other bookes i shall begin to thinke my selfe some body , since by such a present you testifie the good opinion you have of me , w ch shall oblige me to wish you all happines , and to remained , mounsieur , your thrice humble , and thric affectionate servant , dv movlin . the answer of monsieur de balzac , to monsieur du moulin . sir , no modesty can resist praise proceeding from you , and i should much dissemble should i denie that i tooke pleasure in being taken with the first lines of your letter . but i knew my selfe too well to remaine long in that errour . i am now awakned out of this plesing dream and clearely see that when you speake so much in honor of my industry , you lay aside the severity of your iudgment . you have done me more favour then iustice , and to praise me , you have run the hazard of offending truth her selfe . now that you your selfe are arriv'd at the gole , you encourage both w th hands & voice those that are in the carriere , & to perswade them to follow you , make them beleeve they may goe beyond you . and this was ( without lying ) an admirable device , which at first sight i discovered not : but be it as it will , from what principle soever this glorious approbation of me is deriv'd , sure i am , i value it at no lower a rate then a man ambitious does a crowne , and without penetrating into your designe . i glory in my fortune , w ch is not small , si r , in that i am belov'd of you , whom i ever perfectly honour'd , and whom i have a long time beheld in the huguenot party as an excellent pilot , who braves a whole fleet in a single brigandine . we have the right , and authority , but you the subtilty , & the stratagems , and you repose as great trust in your wit , as we in our cause . it is certaine that this way you are able to give sedition the countenance of a just warre , and to a multitude of mutiniers , the face of an army well disciplin'd . by this you endeere to many an opinion , which hath lost the grace of its verdure , & though it incline to it's declination , yet must we acknowledge that it retaines both features , and colour in your writings , and that never man knew better the art of giving weakenes a shadow , or of supporting ruine with a greater strength . i speake alwaies in this phrase , when you are my theame , and side not w th the vulgar , who never keepe entire the liberty of their iudgement , nor are apprehensive of their owne defects , or other mens vertues . for my owne part , out of what cloud so ever the day breaks it is faire in my eye and i assure my selfe that even in rome the more honest , & well bred people prais'd haniball , & that none but rogues revil'd him . it is no other then a kind of sacriledge , to ravish from any man the gifts of god , and should i not confesse that you have received , much , i should iudge my selfe jniurious to him , who hath conferred much on you , and in a different cause , should offend our common benefactor . true it is that sometimes i have not flattered your party , & that i was a little incens'd against the authors of these last troubles . but having obseru'd in your bookes , that our iudgements are conformable , and that the subiection due to soveraignty makes a part of the religion you teach , and professe , i thought i might well deliver your consent as i did , being in that no other then your simple interpreter . whether the tempest arise ftom the north , or the south , it is to me alike odious , and i professe not to take a patterne of my duty either from england , or spaine . my humour is not to combat the times , but to oppose some present occurrences . i have enough to doe to conceive the idaea of cato , and brutus , and living under the command of another , i find not amore commodious vertue then obedience . were i a smisse , i would content my selfe to be the kings godfather , and would by no meanes be his subiect , nor change my liberty for the best maister of the world , but since god hath caus'd me to be borne in chaines , i will carry them cheerefully , and being neither cumbersome nor heavy , i will not hurt my teeth in essaying to bite them asunder . there is a great apparance that heauen approves a goverment which it hath preserv'd during the succession of twelue ages . had an evill continued so long , it would have become in a manner legittimate . if antiquity in men be venerable , in states it ought to be sacred . those great spirits i describe in my worke , which were of your party should have liv'd at the beginning of the world , and have given lawes to a new people , and labour'd to establish a new goverment . but as the invention of good things is necessary , so the mutation even of bad is dangerous . i have not a cruell thought , but such as aime at the heads of your party , against whom i inveigh as enemies , nor is it my intent to insult over your miseries , with which inhumanity , though civilly , you reproach me . should i be guilty this way , who have publish'd that the king should be blessed by all the world , if ( having once abated the pride of the rebells ) hee trampled not on the infortunity of the afflicted ? the persecutors of those that submit themselves are with me in the same execration with the violaters of tombes . i doe not onely pitty , but in some sort reverence affliction . i know that heretofore it was the custome to consecrate the places strucken with lightning . the finger of god is to be reverenced in the persons of the miserable , and great adversities should rather produce religion , then receiue reproaches . but i should speake improperly should i give the kings successe such an epithite . in his victory we all are winners . all the penalty imposed on those of your party , is to be as happy as we our selves , and they are at this day possessors , and enioyers of that security , whereof before the taking of their citties they were even fond , and jealous . our king will not compell the consciences of his subiects to put on the yoake , neither desires he to have them receiue by force that w ch ought not to bee admitted but by perswasion , nor to make use of such remedies against the french as are onely proper against the moores . if the king of swede demeane himselfe thus in his prosperity , and that he doe not sully so pure a gift w th proscriptions , & punishments , i here promise you to performe what you desire of me , and to imploy all my art , & tooles in erecting him a statue . you hit my inclination on the head in intreating me to praise this prince , in whose scarfe if all the crowns imbroydered were turned into so many kingdomes , they would not in my opinion , be too much to recompence a vertue so rare , or to busie a spirit so vast : as i expect nothing , but what is great from his ualour , so i hope for nothing but what is just from his equity ; and though in spaine they have declared him to be the true antichrist , i am not devout enough to beleeve this newes , nor fearefull enough to be daunted at it . i onely answer the scrupulous who question me thereupon , that the king hath in the meane time a second that does him good service , and that one could not present the house of austria any thing to study on that better diverted it from the care it tooke of our affaires . i will passe no further , sir , it is better to rest at the dore of holy places , then enter without preparation , besides this discourse is become already very long , for the beginning of our acquaintance . it may please you to pardon the content i take to entertaine you , w ch is the cause i have neither beene mindfull of your affaires , nor my owne custome , which is not to preach to my friends : but you gave mee the text that i handled , and i thought that in laying my heart open to you , even to the very bottome , and not dissembling my thoughts you would repose hence forward , confidence in my freedome , with which i protest truely that i am monsieur , your thrice humble , and thrice obedient servant , de balzac . the reply of monsieur du moulin , to monsieur de balzac . sir , i had long ere this answer'd your letters , had they bin in my custodye , but they ran vp and downe the citty a long time , every man being desirous of a coppie , and from the citty they passed to the villages , where the plague had scatter'd us . for although in all your writings the force , and vivacity of your wit shines forth being season'd with grace , and sweetnes , yet in these letters we find you have surpassed your selfe , so elaborate is the stile , & the conception strong , lofty & delightfull . they are both conspicuous , and the solidity takes not away the clearenes , in w ch you are most unlike many writers of these times , who through many thornes give a small light , such as a glasse sends forth being placed in a bryer . wherefore in reiecting the praises which i ascribed to your pen , you shew by effect that you merit them : for you refuse the title of eloquent with so much eloquence , that it seemes you have endeavoured to prove that your modesty is uniust , & to accuse me as defective in your praise . if you desire beleife , you must change your stile , & that you may be perswasive become barbarous . it would bee much to my disadvantage to insist upon every part of your letter . i dare not enter with you into these lists , for i never made profession of elegant speech , it sufficeth me to be understood , the scope of my writing , not being to tickle the eare , but to peirce the conscience . it is a priviledge they have who maintaine the true doctrine , that their incongruities passe for elegancies , making barbarisme , and truth sociable : for as the red , and blew flowers growing amid'st the corne are pleasing to the sight , but detrimentall to the haruest : so the insertion of rethoricall ornaments into good , & sound doctrines diminisheth the fruite of instruction , and makes us insteed of relishing the matter to dwell upon the words , and poize the periods . these flowers must fall before the fruit flourish . a downe right phrase often times makes a far greater impression . i may adde that it is be hoofefull in such cases sometimes to apply strong reprehensions . here to use flowers of retoricke is as if a man should whip his children with a nose-gay . it is for false religions to borrow these evasions . as in their churches and ceremonies they desire splendor , so they require a lofty & artificiall language . they are in this like to a woman all glistering with diamonds , but wanting her eyes . i speake this sir , in way of answer to the offensive praises w ch you too liberally bestow upon me . you applaud in me the rare quality of lying , & of defending a bad cause w th dexterity , and stratagems , having neither right , nor authority . you affirme also that i uphold an opinion which hath lost its verdure , being in the declination , and to praise me to the height you say , i am able to give sedition the face of a iust warre , which dexterity in sedusing you ranke amongst the gifts of god , & have in it great esteeme . thus in tickling you pricke me , & raise me to a high and eminent seate , having first begrim'd and disfigur'd mee . pardon me sir , if i tell you that there is no blame which is not more tollerable then these praises . to imploy art and industry , to defend error serves to no other purpose , then to goe to hell with a better grace , to sweeten poyson , & to damne himselfe , and others with greater dexterity . it were a thousand times better for such a man to be dumbe then so unfortunatly eloquent , & to be the most sottish amongst men , then to be master of such an ingenious perversity . he should make a wrong estimate who should number a fradulent eloquence , amongst the gifts of god , whereas , indeed , it is the divell himselfe , who sharpens the tongue and pen of such a man , and lends him armes to warre against god himselfe . in a word , you give me such praises as homer bestowed on paris when he comended the fairenesse of his haire , but withall makes him the ruine of his country . if riches , benefices , and pensions were on our side to be obtayned , then you had some colour to thinke that a spirit ambitious of eminency might be intifed by these baites to defend a bad cause . but ( poverty , & ignominy being the inseparable companions of our profession ) to abandon vertue , without receiving a reward , were to loose piety , & common sence together . whereas you say our religion hath lost the louely title of new : i answer , that it is impossible it should loose that it never had : but if it were , or had bin new , this can not be ascribed to it as a grace , but as a marke , or scarre , left it by novelty , which may impart a grace to habits , or sauces , but not to the doctrine of salvation . italy is deservedly upbraided with it , where the new saints rob the old of glory , & the romish church , in w ch the pope vaunts , he hath power to alter that which god hath commanded in his word , & to make new articles of faith who not being able to say with st peter , silver , and gold have i none , makes use of his fisher-boate to trafique , & causeth his keyes to iingle , whose lockes hee hath changed . from this head the defluction is fallen upon the body of the clergy . he hath brought againe the banke into the temple , & leaving out the dominicall letter , gives him selfe over to the golden number . from hence it proceedes that all things with him are vendible , even god himselfe , and the remission of sins , & that private masses are onely said for the soules of those who have beene beneficiall to the church . a rich man can not dye at a cheape rate , ingenious auarice having found out a way to extract from the very sepulchers . there scarcely can be a greater change then of a spirituall monarchy , to make a temporall . but our religion is the pure , & antient christianity , being onely new in this , that it rejects all novelty , & esteems all doctrine as new , which was not from the beginning . celestiall truth being brought into the world by the sonne of god himselfe , the violence , & commotion of the people have no more strength to withstand it , then have the winds to divert the rayes of the sun. wherefore i make an augury cleane contrary to yours , and in steede of the declination you speake of assure my selfe that it will flourish , & with its lustre penetrate , & disperse the darkenesse of the age. and i wonder how you can flatter your selfe , with so vaine a hope in a time wherein our religion receives so ample an increase in the nether-lands , and in germany , even in the greek churches , conforming themselves to our confession , drawne thereto by the cleare evidence of truth . it is without doubt one part of the praise you reserue for the king of sweed , that he did contribute to so good a worke , whose clemency ( besides his valour & successe ) you will extoll in that in all places by him conquer'd , he used no violence against the roman clergy , but spared the iesuits themselves , although they teach the murther of princes , & that their schooles have produced soe many king-killers . these have not long agoe called this king antichrist , now in their colledges compose panegyricks in his praise . if our churches in france suffer any diminution , that is not caused by vertue of the contrary party , but by the avarice of some of our nobility , which impaires their dignity , in making them listen to this , tibi dato , propounded by that grim docter to the sonne of god. against the force of iron and steele many have sufficiently armed themselves , but not against that of silver , & in this golden age a bag of pistolets is of great weight , and put in ballance against conscience it selfe often outweighs it . but the church is no more weakened by this , then is a body by vomiting a worme , or voiding putrifaction . pride , vanity , and avarice , are more conveniently lodg'd in the temple of an jdol , then in the house of god. true it is that they of your party , doe speak of our religion with great disdayne , as of a cause deplored , which notwithstanding hath often rais'd it selfe from the very ground . they speake of us , as if we enterprised to undermine the alpes with a pin , or to run a lyon through w th a straw . they defile , & deforme us with iniuries , and deale w th us , as whilome did the enemies of the gospell , who clad the martirs in skinnes of wild beasts , to animate the dogge to teare , and devoure them . thus they disfigure us , & set us out like monsters , to incense the people against us . but the sonne of god hath prepar'd us to indure this disgrace , he himselfe having pass'd through the like trialls . and we ought not to lessen , much lesse loose our courage , since it is gods cause , who can turne hinderances into helpes , and through impossibilities cut out , and plaine himselfe a way . i promise my selfe so much from your goodnes & prudency , that you will beare with me if i be very sensible in this point , for you are too cleere sighted not to discerne the weakenesse of your cause , having a long time liv'd in rome , where examples of vices mingle themselves with decisions of faith , where the iewes ( enemies to the name of christ ) live in peace , but the christians , & the faithfull are condemned to the fire ; where in lent the shambles are shut , & the stewes open , where the penitents whip themselves in publique for the sinnes of others ; where there is an ordinary traffique of annats , benefices , dispensations , & absolutions , & i remember to have read in one of your letters , that it is good fishing there , & that you distinguish between the roman religion & the papall court , least the corruption of the one should prove a prejudice to the othet . yet doth this court governe , and give rules to that religion . an excellent wit as yours , will not be fetter'd with such childish opinions . you have no doubt a more nice , & delicate religion then the vulgar , and of that which your church ordaines take but so much as is agreeable to your humour . without question you laugh at the hipocondriacall devotion of them who adore bones , and kisse , and cloth , images , & turning the consecrated graines repeat prayers by art , in words which they vnderstand not . assuredly you judge it not fit , that service should be said in an unknowne tongue , as if god were become to men a barbarian , or the pope had forbidden god himselfe to speake french. at rome you might have seene altars to w ch the pope hath fastned pardons of a hundred & two hundred thousand yeares , w th as many quarantaines , & the faculty of delivering a soule out of purgatory . you have seene the superstitious madnesse of the people , who come two or three hundred leagues to a iubily , to have remission of their sins , which god presents to us at home by the doctrine of the gospell . you are not ignorant from what ground the pope derives this liberality , which is that he treasures up the superabundancy of fasts , of buildings , of pilgrimages , of saints , & of munkes , & turnes them into satisfaction for the sins of others . when at rome you cool'd your chamber with an artificiall gale , able to give a ship way , & ascended your coach onely to crosse the streete , you thought little of these superstitions . if you will be so curious as to peruse the missall , and read there the cautions , & rubriques , which provide for inconueniences , in case the wind should carry god away , or the rats eate iesus christ , or the preist disgorge him , certainely you will then excuse us , and say , it is no wonder that these poore people can hardly disgest these things , being noe way correspondent to the dignity of the sonne of god. upon two points we cheifly insist , the one is the succession of the pope in the apostolate , & primacy of saint peter : and the other is the office w ch the preists assume to themselves , of being sacrificers of the body of christ , yet could we never obtaine a proofe of the institution of these two tenents by the word of god. but of these matters too much is already said , from which superfluity i had abstain'd , had not you provoked me to it , to the remainder of your letter i subscribe . obedience to our soveraignes is a thing just , and necessary . to find out occasion of rebellion either in a mans owne religion or in that of his king is to make insurrections to defend religion by courses condemned by the same religion . such as these being perplexed in their owne particular affaires , hope to find ease in troubled waters , and to save themselves amidst a confusion . never yet did the cause of god advance it selfe that way . moses had power to inflict greiuious punishments on aegypt , & her king , notwithstanding he would never deliver the children of israell out of aegypt without the permission of the king. i am of opinion that in civill affaires it is more expedient for the people to have a bad master , then none at all . how much then are we bound ( having a good and mercifull prince ) to tender him faith and obedience ? who in pardoning us hath not done like those , whose clemency is attended by disdaine , esteeming their offendours not worthy their anger . but hee hath in this followed his owne naturall inclination , which leads him not onely to pardon , but to benefit , so that to be conquer'd by him is an advantage . for the rest , i never beleeved that there can be a worse state then an anarchy , where every one is a slave , because every one is a master , and where excesse of liberty is cause of servitude : for this liberty brings with it licentiousnesse , and licentiousnesse confusion , & confusion servitude . as the hand were an improper member , if all the fingers were of a just length : so a multitude of equall persons can not move without discommodity . your maxime that the change even of the worst lawes is dangerous , holds good in all save in matters of religion . to subject our selves by docility to lawes w ch leade directly to hell were to breake the lawes divine ; neither can they who make such lawes secure before god those that obey them . but where onely the losse of goods , and life is in question , there it is better to put on an unjust yoke , then to be free'd by the disturbance of the publique peace , & rebellion against our soveraigne : for the force of humane lawes doth not consist in this , that they are just , but in this , that they are lawes , and ordain'd by him , who hath authority . and though some things in them are unjust , yet it is just to obey them . there are many states w ch have enjoyed a long time peace , and prosperity under unjust lawes duely observed , and other some there are , who living under good lawes ill observ'd , have fallen into ruine & confusion . this peace , and prosperity is ever to be found more firme and durable in a monarchy , then in any other forme of state , for this is the only civil government which imitates the universal government of the world , where there is but one master , & all other states when they are come to a full growth , must of necessity be reduc'd to this . and amongst the monarchies which at this day have a subsistence , that of france excells both for antiquity & good lawes . that this state is well compos'd , the unstable humour of our nation addicted to innovation is an evident proofe w ch ( had not the frame beene firme and the edifice well cimented ) had ere this vtterly subverted the kingdome . being borne under this monarchy , we desire the prosperity of it , & wish that the crowne of our kings , may be like that of an egge , which alwayes as in age , so in growth increaseth . were our religion generally received in france , the royall maiesty would be the more exalted , & his power more then by halfe augmented : for then the pope would pretend no longer to have power over the life , & crowne of our kings , nor would boast any more that their deposition depends on his beck . there would then be in france no other iustice then the kings , contentions arising on this side the alpes would no more bee decided at rome ▪ their clergy should bee subiect to the ciuill lawes & should be iusticeable before the royall iudges . the silver of the kingdome shoulde no longer be exhausted , and bee sent to rome in exchange for annates , dispensations , and pardons . soe much land of the nobles possessed by the clergy now lying dead , should owe the same service , and tributes to the king , as doe other lands in the possession of the nobility . to be briefe , i dare affirme , that the principall cause why wee are hated , is , that we defend by the word of god , the right of our kings against the usurpation of popes , who make them kisse their pantaple , and under colour of pennance , inflict on them corporall punishments . but this is our unhappines , that as the scripture is a booke hidden from our kings , so in that which concernes the liberty , and independency of their crownes , they learn nothing , but from those the pope holds tied by the belly . but i have proceeded too farre the pleasure that i take in entertaining you , makes me forge that i write an epistle , not a booke , and hath carried me beyond my lymitts . that clause of your letter wherein you say i am able to give sedition the face of a just warre , hath incited me to take a kind of revenge in tormenting you w th the length of my letters . that shall not hinder me from admiring the beauty and vigour of yout witt. i honour the gifts of god where ever i find them . on the other side i hope the small tartnes , and sharpnesse of my stile shall not deprive him of your good graces who honours you , and is monsieur , your thrice humble ▪ and thrice obedient servant , du moulin . finis . errata . epistle p. 2. line 12. for of the likabillity , r. not of the like ability ibid. l. 16. a full point after fe●ther . epist . p. 7. l. 20. a full point after inuectives . p. 3. l. 4. for bridle r. bridg● p. 10. l. 6. read . sweade . p. 11. l. 3.4 . r. 〈…〉 limming the picture of a king. p 16 l. 11 a full point after not . p 48. l. 2 fo●mies r. times p. 71. l. 9. for , even in the greeke churches , r. even the greeke churches . p. 73. l. 11 , for these have reade , these who have . p. 78. l 3. for dogge . r. dogs . p. 85. l. 11. r. hypocondriacall . p. 88. l. 7. reade , hindred . notes, typically marginal, from the original text notes for div a20965-e560 * mōsieur de balzac in writing the late troubles in france , taxed the protestant party with disloyalty . piety's address to the magistrate delivered in a sermon at the assizes held in winchester, july 11th, 1695 / by e. young ... young, edward, 1641 or 2-1705. 1695 approx. 44 kb of xml-encoded text transcribed from 17 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a67823 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(eebo-tcp ; phase 1, no. a67823) transcribed from: (early english books online ; image set 101894) images scanned from microfilm: (early english books, 1641-1700 ; 1055:22) piety's address to the magistrate delivered in a sermon at the assizes held in winchester, july 11th, 1695 / by e. young ... young, edward, 1641 or 2-1705. [4], 28 p. printed for walter kettilby ..., london : 1695. reproduction of original in the huntington 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 bible. -n.t. -timothy, 1st, ii, 2 -sermons. authority -religious aspects. sermons, english -17th century. 2000-00 tcp assigned for keying and markup 2001-11 aptara keyed and coded from proquest page images 2002-03 tcp staff (oxford) sampled and proofread 2002-03 emma (leeson) huber text and markup reviewed and edited 2002-04 pfs batch review (qc) and xml conversion piety's address to the magistrate . delivered in a sermon at the assizes held in winchester , iuly 11th . 1695. by e. young , fellow of winchester college . and chaplain in ordinary to his majesty . london , printed for walter kettilby at the bishop's-head in st. paul's church-yard , 1695. to the right worshipful and honored the justices of peace for the county of southampton , lately assembled at the assizes held in winchester . sirs , when the israelites were in despair of ever getting free from the egyptian yoak , because the red sea seemed to be an invincible stoppage to their flight ; god commanded moses to lift up his rod , and that instrumentally divided the waters and made them room to escape . in this appointment of providence moses his rod was the complete emblem of the magistrates coercive power ; which is the only competent means under god to recover men from the bondage of reigning vice , and to force a passage thro their opposing inclinations , without which it is morally impossible they should ever get free. what present need we have that this rod of moses should be lifted up ; and what success it promises towards the publick reformation of manners ; and how hopeless all other methods are in respect of this , — is the argument of the following discourse : which you having honoured with a liberal approbation , i cannot but send it amongst you to be a farther remembrance of what is therein offered . to give advice is a familiar and easie task , and that was mine ; but to take advice of this nature , as you appear to have done , indicates so much both of wisdom and goodness , that i hope the honour of it will always accompany you in this life , and follow you to the future . to be able to assist publick vertue is a glorious power ; and this is in your hands : to assist it , is a more glorious act , and this is in your choice : god invigorate and prosper and crown your just endeavours to do so . thus humbly pray's he , who is yours , with all respect and observance , e. young. a sermon on 1 tim . ii . 2. — for all that are in authority ; that we may lead a quiet and peaceable life , in all godliness and honesty . in the foregoing verse the apostle gives directions concerning prayer ; he requires us to pray ( in entire charity ) for all men ; and his choice of words points out what it is we are to pray for , 〈◊〉 in the behalf of all men : for , first ( he says ) there must be supplications , i.e. we must pray for all , that god would bestow upon them such blessings as are needful : next , there must be prayers , to render the word more distinctly , deprecations , i.e. we must pray for all , that god would take away his displeasure , and avert his iudgments from them : then , there must be intercessions , i.e. we must pray , that god would apply the means of salvation to all that sit in darkness ; and of conversion to all that walk contrary to the light that is afforded them : and lastly , there must be thanksgivings , i.e. we must thank god for all the blessings we see bestow'd on others ; to signify that we have a feeling complacency in the comforts that others enjoy thro god's good providence ; whether it be his pleasure that we enjoy the same , or no. having given this direction to pray for all men in general , he comes , in the verse of the text , to require our prayers for some particular orders of men in a more especial manner ; and that is , for kings , and for all that are in authority : now there is room for the question , what it is we are to pray for in behalf of these ? and some would have it meant by the apostle that we should pray for those in the following form of words , ( viz. ) that we may live ( under them ) a quiet and peaceable life in all godliness and honesty : but this interpretation , as it is wanting in respect to the governing powers , so it is in itself a formal absurdity ; for that to pray on this manner , would be to pray not at all for them , but purely for ourselves ; the whole prospect of the words extending no farther than our own advantage . i know it is lawful to pray that we may so live under the governing powers ; but the question is , whether such a prayer be a discharge of that duty towards them which the apostle is here insisting upon ? it is lawful for me to pray that any private man may do me a good office ; but would any interpret that such a prayer were a prayer for that man , or did discharge any part of my duty of charity towards him ? and if such a prayer could not acquit me of my duty towards a private man ; much less can it acquit me towards those that are in authority ; whose care and character extends our duty to larger measures . we may conclude therefore that this form of words was not at all intended for the matter , but only for the motive of our prayer . to determine then what we are able to pray for in the behalf of kings , and all that are in authority , this may be the rule ( viz. ) we are to pray for them , in their personal capacities , with the same prospects of charity that we do for other men ; but in their relative capacities , i.e. as they are kings and magistrates , we are to pray for all such blessings upon them as are suitable to their relations : all which ( in short ) may be included in this ; that god would dispose them to , and furnish them for , and prosper them in a due discharge of their respective offices . now this , as it will be the greatest blessing to themselves ; so ( the text tells us that ) it will be consequentially the greatest blessing to us : for this will be the fruit and effect of such an administration , that we shall be able to live under it a quiet and peaceable life in all godliness and honesty . from the words therefore i shall draw these two heads of consideration . i. the magistrates influence upon the publick welfare . and , ii. the proper matter of the magistrates charge . as for the magistrates influence upon the publick welfare ; it appears evidently from the hypothesis of the text ; which is this , that if magistrates rule well , peace , godliness and honesty will be the natural fruits of their administration . and as for the proper matter of the magistrates charge , it appears as evidently from the same ; for since god has made magistrates a competent means to procure such great blessings to humane society , who can doubt but that it is the proper business of magistrates to intend and take care of the same blessings , that they are designed to procure ? i begin with the first consideration ; the magistrates influence upon the publick welfare . it is the known method of god to draw good out of evil ; and accordingly we may observe that there were three remarkably good consequences which followed upon sin ; for , it brought forth sorrow ; it occasioned a redeemer ; and it made government necessary : whereof the first is the natural cure of sin. the second is the federal and the third is the political and thus the same wise providence that has appointed vipers and other venomous creatures to carry in themselves antidotes against their own poyson , has made these consequences of sin to be sanative and recovering , as much as sin itself is poysonous and deadly . i. sin brought forth sorrow ; which , without sin , man had never known : but since he knows sin , it is happy for him to know sorrow ; because ( as one of the antients expresses himself upon the matter of this observation ) peccatum peperit tristitiam , & filia destruit matrem . sin brought forth sorrow , and the daughter destroys the mother . ii. sin occasioned a redeemer ; of whom , without it , there had been no need : but since a redeemer was needful , faelix culpa ! quae tantum meruit redemptorem ; even happy sin ! that met with such a redeemer ; a redeemer , in vertue of whose purchase , greater beatitude is derived to penitent sinners , than ever was offered or hoped for in the state of innocence . but the third observation ( which i am to insist upon , as being only pertinent to the subject in hand ) is this : that sin made government necessary . it would be perhaps too curious to dispute whether there would have been any government in the world , if so be man had not sinned . we know there is a government of order among the angels that are sinless ; and such there might have been among men ; especially considering that even then the difference of superiour and inferiour , and consequently the right of rule and subjection , would have been founded by nature itself in the ordinary course of humane geniture : but this we are sure of : there would have been no need of any coercive government ; no need of laws , which ( the apostle says ) are set not for the iust , but for the unjust ; laws enforc'd with penal sanctions , and asserted with prisons , whips and gibbets ; there would have been no need of these . now this is the government that sin has made necessary , and therewithal made necessary its own restraint and cure. the present state of humane pravity , man's proud appetites and injurious passions , has made government necessary with all its arts and instruments of coercion : so necessary , that humane society cannot possibly subsist without it : so necessary , that the most tyrannous government that ever was in the world , is more eligible than no government : because , while the government is never so tyrannous , that tyranny can only express it self in the enormities of a few ; the multitude must in the mean time be kept within the bounds of right and reason : whereas in case of no government , every one is let loose to act the same insolencies and wrongs . the tyranny of government may cut men short in some desirable commodities of life , as ease and plenty ; but it cannot in the mean time but assert them to the enjoyment of those which are far greater ; i mean those mentioned in the text , peace godliness and honesty : for should not these be asserted , the government it self would moulder and go to ruin : when the magistrate takes not care of these best of things , he is perfidious to himself , he supplants his own dignity , and cuts down the bough he sits upon . for as society cannot subsist without government ; so neither can government subsist without peace ; nor peace without honesty ; nor honesty without godliness : so that if we do but consider the necessary dependence that these things have one upon another , we shall see the reason , why every government , that will be just to itself , must necessarily provide for the maintenance of them all : and magistrates , tho we should suppose them to be in themselves neither peaceable , godly , nor honest ; yet must they take care that the publick be so , in regard of their own interest , which must unavoidably sink without it . i. government cannot subsist without peace ; and this secures that peace must be provided for by law : a kingdom divided against itself cannot stand : and a kingdom is divided against itself not only by publick tumults and rebellions ; but likewise by the neglect of private injustices and wrongs . rebellion beats down the fabrick of government at once ; but every private outrage , if encouraged by impunity , pulls out a stone ; and so renders the fabrick loose and weak : nor will rebellion stay long behind so fair a pretext as is the want of particular justice and protection . ii. neither can peace subsist without honesty . honesty is sometimes taken in simple opposition to those vices that are injurious , as fraud , violence , breach of contract , and the like ; all which are immediate disturbers of peace : but this is a restrained sense of the word ; for honesty , in its proper latitude , is opposed to all manner of vice , and so it is in the text ; and we may affirm , that peace cannot subsist without honesty , even in this latitude of signification : because , there is no kind of vice but what is in effect an enemy to publick peace . ex. gr . neither idleness nor luxury seem to have any malignant aspect upon others ; they seem to threaten none with ill consequences but the personally guilty ; the idle man seems to propose the enjoyment of his ease , and the luxurious man of his pleasure , without the design of troubling or molesting any one else : and yet when these vices have reduced men to poverty ( as thither they necessarily tend ) they certainly lead on to sourness and discontent , and a consequent desire of publick disturbance and change. some vices are destructive to peace directly and at hand ; some only at a distance , and by remoter influence ; but these are no less to be apprehended by the government : for that poyson that is longer working , and more by circuit , does the same mischief ; it kills , and with this only difference , that men are less aware of the danger . some vices embroil at home , by invading rights , or grounding animosities , or gathering factions ; and some expose to enemies from abroad , by enervating mens bodies , or effeminating their minds , or rendring them purely selfish and regardless of the common welfare ; whereby the state must necessarily become weak and defenceless . and thus every vice , if propagated , as it will be by licence and impunity , is destructive to peace in its own tendency ; which governours , tho ill men , cannot but be aware of ; abstracting from the judgment of gods displeasure , which governours , when good men , will chiefly fear . and therefore whoever are concerned for publick peace , they are in prudence equally concerned to provide for publick honesty . but thirdly , neither can honesty subsist without godliness , that is , without a true sense of religion . for humane laws , and the fear of them can only bind the outward man ; which as he will be always seeking to get loose , so he will not long want an occasion : but when the inward man ( i. e. ) the conscience , is bound by the power of religion to good behaviour , the publick needs no farther security ; because occasion , when offering , will not tempt such a one to transgress . and therefore the etymology is well enough guest at by those who say that religio comes à religando , from binding again ; for humane laws are the first bond of publick quiet , but religion is the second and the stronger . and hence it is that even atheistical politicians advise their princes to take especial care of religion , and to see it rooted as firmly as possible in the hearts of their people , how slender hold soever it has of their own. this being the natural connexion between these three chief blessings of humane society ; it is evident that each of them must fall under the magistrates care by force of interest : and how happily the proper care of magistrates will be able to advance those blessings , i shall choose to shew in an instance drawn from that government to which my text relates ; i mean the roman , altho heathen , as it then was . the first colony of men that gave beginning to that empire , were not more commendable for their vertues than the rest of their neighbours ; indeed they had nothing commendable in them but only this ; that they put themselves under government with a firm resolution to observe whatsoever their princes and their laws should require from them : and from this bare principle they grew to be the fairest instance that ever was in the world , how far humane nature may be improv'd and elevated by the simple assistance of institution and discipline . as for civil peace , to shew how inviolably it was preserved among them , i will only give this instance ; that altho they were a people martial and brave , yet they esteemed it infamous to fight a fellow citizen : insomuch that duelling was a way of vindication perfectly scandalous among the romans ; and when the point of honour engaged any of them to resent a particular indignity , their only challenge was , to shew who was the best man at the head of the enemy . as for their honesty ( in the whole latitude of the word ) begin where we will , and we shall find them exemplary . so did the reputation of their integrity obtain in the world , that to speak or act more romano , was taken in the common stile , as signifying to speak or act fairly and sincerely . so remarkable was their justice , that all the world appeal'd to their arbitration ; as wherein they were secure that right should not be born down either by fear or corruption . so strict were they in the observance of their promises , that having promised to send succour to their allies upon occasion , they would not fail to send it , tho at a time when themselves lay under the straitest siege . for as they had always an eye to the assistance of heaven for the issue of their undertakings , so they thought themselves stronger by their justice , than by their numbers , because more ally'd to that assistance : and thus keeping awake the consciences of the people , and always acting such things as were agreeable to conscience , tho of apparent hazard , it raised their minds to confide in their gods , and made them consequently fearless , and their courage invincible . so wonderful was their conjugal love and chastity , that a divorce was not heard of at rome in 500 years , tho there was nothing to restrain it but only this consideration , that it would be look'd on as an act of ill fame . the like i might say of their industry , temperance , and parcimony ; and yet withal they had such an absolute contempt of all dishonest gain , that ill men could not find room for their briberies amongst them : their chief aim being universally not private , but publick good ; and their glory ( as one of their generals said upon occasion ) not so much to be rich , as to command those that were so . in the mean time the source and bond of all these vertues was their studious regard of religion , which their second king had with all industrious care planted and fixt amongst them . and such a regard they had to the sincerity of religion , that while any man was observed to live loosly and viciously , he fell under a civil excommunication ; for that law of their twelve tables , impius ne audeto , &c. prohibited all such from joyning in the publick worship , till such time as they could bring testimony of their better behaviour . and such an entire veneration did they pay to their reputed gods , that in the distress of sieges , and fear of sacking , private men shew'd more concern for their temples and their images , than for their own houses , families and fortunes . now this glorious advance both of vertue and piety amongst them proceeded from the direct influence of the government ; which had provided laws extending to all instances of good manners ; and , for a fence to these , laws enforcing industry , and regulating expences ; and , for a guardian of all the rest , the first law in their tables was , divos castè adeunto , which in their own interpretation is this , let men worship the gods with temperance of body and purity of mind . nor were these laws contented with a bare promulgation , they were reverenc'd and made venerable by a formal institution ; it being the custom ( as cicero says it was to the beginning of his days ) that the children should be instructed in their laws , and learn an abridgment of them memoriter , as a part of their necessary education . and yet the happiness of their state did not owe itself so much to their laws , as to their magistrates . most of their laws they borrowed from the athenians , upon whom this reproach had been cast ; that the athenians shewed their wisdom in making good laws , but their folly in not observing them : and therefore they of rome being aware of this rock , took especial care that the execution of their laws should be committed to grave , honest and active men ; and that such men should be charged with a vigilant inspection into the publick manners . concerning which magistrates the law provided this caution ; is ordo vitio careto ; caeteris specimen esto ; let that order be men of unstained probity , and examples of that behaviour which they require from others : upon which cicero makes this reflection , quod si est , tenemus omnia ; if that be observed , we have all we can wish . nay to prevent their magistrates from supineness and neglect in the execution of their charge , there was another ordinance , that all inferiour magistrates should be obliged to justify their administration by bringing in to the publick censors , from time to time , an account of what particular acts they had done in order to the maintaining and asserting of their laws . a most wholsome constitution ! and which our own legislators seem to have had some eye upon in their injunction annex'd to the late act concerning swearing . thus were the great blessings of the text , peace , godliness and honesty planted and establish'd in that commonwealth for several centuries of years , by the pure wisdom of the government , exerting itself thro the care and diligence of the magistrates . indeed one cannot contemplate the state and manners of that people , for so long as the reins of their government were held in steady hands , ( for we may take notice , that as it was the vigilance of the magistrates which rais'd that people to this pitch of glory ; so it was their succeeding remissness that sunk them from it again ) i say , one cannot contemplate the state and manners of that people without seeing occasion to reproach the generality of the present world ; which , altho christian and under the influence of greater light , obligations , encouragements , and assistances , does yet fall far short of their common vertue ; and run to a dissoluteness mischievous both to the particular and to the publick ; such as heathen rome for many ages neither admitted nor saw within her district . a matter fitter for our humiliation , than our discourses ! but there is one argument which the dissoluteness of the age usually defends itself withal , which i cannot but reflect upon from this occasion . let a man be demanded why he did any thing ill , and answer naturally upon it ; he answers , that he did it for his pleasure ; and this is the truth : but a truth so reproachful that upon second thoughts he will not own it ; and therefore let him be charged conscienciously for the same thing , and he takes refuge in the blaming of nature ; and seeks to discharge himself from the scandal by laying it upon that corruption with which he was born ; not upon that which he has contracted . but unless we could alledge that the roman people ( i have been speaking of ) were born exempt from the propensions of common nature , it appears that the charging nature with this issue of corruption , is no other than a calumny ; for we impute that to nature , which is owing purely to want of discipline : nor is it that corruption we derive , but that which we nurse up and cultivate by indulgent practice , which produces such a common depravation of manners ; the remissness of superiours concurring in the mean time to the effect . i proceed to my second head , which is , to consider the proper matter of the magistrates charge . by magistrates ( in this place ) i mean the subordinate magistrates , to whom the execution of the laws is committed ; with whom my present business lyes , and upon whom our hope of procuring the forementioned blessings chiefly depends . for altho kings are joyned with them in the text , yet my argument will not be weak , if i impute the whole effect to those of this order : because whatsoever good is derivable to the publick from good constitutions , it can be derived immediately by none but the subordinate powers : the supreme being as the head , whose office it is to prescribe ; the subordinate as the hands , whose office it is to apply ; and it is the application only that brings the benefit , or works the cure. so that the remissness of inferiour magistrates will at any time absolutely void all the care and wisdom of kings and legislators . concerning these magistrates therefore i assert , that their charge requires them to take respective and distinct care of peace , godliness and honesty : and who can doubt it when he reflects that these are the blessings which by a sedulous administration they may procure ; and that god's providence designs no less in their very institution than that they should procure them ? they that consider least what is the charge of a magistrate , will pronounce him obliged to take care of peace , and to protect men from acts of violence and injustice : and if the magistrate be supine in this part of his province , he shall be awaken'd by the complaints of those that suffer . but in the mean time there are other acts against godliness and honesty , as much criminal in themselves , as much mischievous to the publick , and as much prohibited by the laws as the former ; which yet usually pass without either complaint or avenger ; and in respect of which it seems to be the common vote that the magistrates authority should lye asleep and be passive . whether it be that , altho men would have their properties guarded , yet they would not have their vertues guarded , they would be at liberty to loose these when they think fit : or whether it be that , if property be guarded , men think themselves sufficient for the guard of their own manners and consciences : for man is an over-weening creature , and full of obstinate conceit ; insomuch that scarce any among the loose and vicious but think themselves wise enough , and able enough to make themselves as good as they please , without any other's help . and therefore as he in the poet says of iupiter det vitam , det opes , sanam mihi animam ipse parabo , let god give me life and fortunes , i will give my self a good mind ; so most are ready to say of the magistrate , let him take care of my safety and my rights , i will take care of my manners and my religion : but both are equal mistakes ; for as human nature cannot be made truly good without the assistance of god ; so neither can it be restrain'd from the utmost extravagance of ill without the awful vigilance and animadversion of the magistrate . whereas therefore the laws of our government have made a due provision not only against felonies , treasons , larcenies , batteries and the like , which are usually prosecuted ; but likewise against other immoralities , which are as usually over-look'd ; such as idleness , intemperance , debauchery , wizardism , sorcery , fortune-telling , swearing , profaneness , neglect of divine offices , and all wild opinions in religion that either blaspheme or subvert the establish'd truth ; it may be opportune to enquire whether these crimes may possibly be restrained by any other means than that of the magistrates coercive power ? for , if so ; this may ( so far ) excuse the magistrates care in these matters : but , if not ; their not being restrained will affect the magistrates conscience more than all are aware of . perhaps it may be thought that the power of the gospel , and the grace of god , and the vigilance of the church may be a sufficient means to restrain these crimes in a christian state : let us see then what issue may reasonably be expected from these several means . and ( 1. ) from the power of the gospel . if laws could do the work , none certainly were needful but these of christ ; which tye all men so expresly to the offices of their respective stations , that the observance of these would void all other provision both for the vertue , and the tranquillity of the world : or could simple sanctions enforce laws , none can be so moving as the two interminable states of heaven and hell , wherewith the precepts of the gospel recommend themselves to our observance : but alas ! we find that men make no difficulty to trample upon the laws of christ , notwithstanding the venerableness of their author , and the moment of their sanctions , as well as upon those of human constitution : for altho their sanctions are so important , yet the execution of them is remote ; and men are made so shortsighted by the importunity of their present appetites , that threatnings at such a distance affect them no more , than the penalties of our laws would do , should they not be executed at all . and therefore solomon's determination may still hold , that sin is restrainable by no possible means but that of a speedy execution , eccl. 8. 11. indeed some have pretended to be of opinion , that the gospel is the only law , and christ the only magistrate that is either needful or lawful among christians : for this was the reason why the anabaptists held magistracy to be unlawful , because it was a reproach to the laws and government of christ to presume that christians had need of any other . but never was doctrine more effectually confuted than this of theirs was from their own example ; for never did magistracy appear to be more necessary in the world , than it did at that time , to suppress the impieties of those men , who had decry'd it as needless and unlawful . the convictions and precepts and motives of the gospel ( which is all we can mean by its internal power ) we see daily over-born by the tide of human corruption . but then it is true , ( 2. ) that the gospel has an assisting power ( viz. ) the grace of god : and where that takes place , we may not doubt of a better issue . but in the mean time we ought well to consider what it is we mean by the grace of god : mean we a power that will ravish men from the bosom of their corrupt inclinations , and force them to be good in spite of their reluctancy ? this indeed would void both laws and magistrates , and render them useless . but if we will speak true sense we can mean no other by the grace of god than a sanctifying principle , that joyns it self to , and cooperates with the series of ordinary means ; of which means the coercive power of the magistrate is one of the chief . it is an usual expression concerning flagitious and loose living men that they want the grace of god ; now if we mean thereby that god had debarr'd such men from the distributions of his grace , our judgment is contumelious to god ; or if we mean that the grace of god would forcibly make such men good , our judgment is erroneous and false : all the truth therefore that can be couched under that expression is only this ; that such men for want of those purging fears , which ought to be wrought in them by their own consideration , or ( for want of that ) by the wholsome coercion of the magistrate , do extinguish and make void that grace of god , which has been offered to them in and with the dispensation of the gospel ; offered to them ( i say ) equally as to others , but wanted success , because discipline was wanting to concur with the operation . whereas therefore in scripture the ordinary means to goodness are called the grace of god , as well as that divine energy which cooperates with these means ; so we ought to look upon a good magistracy , and a due execution of the laws , to be a great part of the grace of god to any people : as on the contrary , a remiss administration is no other than a judgment , which makes all gods other grace to be bestowed in vain upon the generality of mankind . let us see ( 3. ) in what measure the vigilance of the church may be hoped to supply the defect in this case . what influence the church can have upon the manners of men consists in the methods of exhorting , rebuking and censuring : all which after once men have wasted their consciences , or taken a loose beyond the decency of behaviour , become the most despisable things in the world. how weak was that voice of old eli and how incompetent to restrain a hophni and phineas , when he cryed , why do you such things ? nay my sons ! for it is no good report that i hear of you. now the voice of an ecclesiastick in its proper elevation , scarce amounts to be louder than this ; or if it be heightned with the thunder of gods menaces , yet it will be contemned by a hardy sinner as easily as that of eli was ; but it cannot be so criminal as that of eli was ; because eli was a magistrate as well as a priest , and therefore could have spoke with a more effectual voice , and such as would have reached more sensibly home . the power of the ministry is no more than persuasive ; but stubborn nature will not often be persuaded , there is need of force : and say not that vertue or religion , when forc'd , are nothing worth ; what is begun in force , may end in choice ; what is begun in fear , may end in love ; altho without force and fear it would have begun . but supposing that vertue thus forced should never arrive to the state of choice and love ; yet still this good would follow , that the magistrate had done his part ; besides that , it is no small advantage to the common cause of virtue that men can be brought to be at least good hypocrites . i know the pastors exemplary care and circumspection is always necessary ( contempt be upon him that makes apology for the defective , ) but still this is a means insufficient to reform : for where sense comes to govern more than conscience , there he that comes armed with mulcts and corrections is the only edifying man. to say how ineffectual the censures of the church would be towards this purpose , were only to bring under your contemplation a deplorable scandal : who would care for being turned out of the church , of those who seem careless whether they are ever in ? and as for the farther process in that case , we have seen enough of its consequences , to make us wish for any , rather than that invidious and successless method . as therefore the publick cry is for reformation of manners , to see godliness and honesty advanced in common practice , and the fruit of peace springing out happily from that stable root ; so we cannot but turn our eyes upon you that are the magistrates ; i mean expresly you that are the iustices of peace , as being invested above all other magistrates with the most competent means and power of procuring this end. no other hand can cure our sore ; no other hand can reach it but only yours . without you , all our wholsome laws are like a box of medicines well prepared , but then locked up , while the diseases spread and reign for want of application . without you , majesty itself is made impotent , and can only deplore our disorders , but not possibly redress them . and what is it we may expect from judges and their circuits ? they are necessary indeed so far as their business extends ; but utterly unable to reach the root of our evil : for to what purpose of reformation is the cutting off some few , signal , overgrown weeds ; while such multitudes are still growing up in the nurseries of idleness , debauchery and profaneness ? here it is , in these nurseries that vice is to be supprest ; and greater crimes mercifully prevented by animadversion upon the first buddings of them in their remoter causes . 't is you we pray for in our common liturgy ; that you may have grace to execute iustice , and to maintain truth : and again , that you may truly and indifferently minister iustice to the punishment of wickedness and vice , and to the maintenance of gods true religion and vertue : what we pray that you may do , suffer us to pray to do . lend your best assistance to this cause of vertue and religion ; which is god's service , and your charge , and every man's blessing . as for vertue , you are able to serve it in the whole latitude of its province ; because the laws have made every vice obnoxious to your censure : all formal crimes have their punishment assigned ; and all smaller misdemeanours are submitted to your discretion ; insomuch that the first seeds of crimes , whether they appear in laziness , lavishness , petulancy , sauciness , lying , contumely , or any other kind of offensive behaviour , may stand in just awe of your authority . it is not simply from punishments ( pecuniary or corporal ) that we expect the success ; your very frowns and rebukes , as on the other hand your countenance and favour , when distributed respectively , and joyned with your exemplary steadiness , will do the greatest part of the work. religion implores your care especially in this , that there be no mockers of holy things , no contempt of religious worship , no bold profanation of the lords name or day : which are crimes that necessarily wast and harden mens consciences , and take off all awe and respect of duty from their minds . in my mention of religious worship , i spoke not restrainedly to that of our established church , because there are other allowances by law ; but yet i am not blamable if i chiefly intended that . i hope you are all of opinion that there is no false reasoning in his majesty's preface to his late injunctions , where he says ; we are sensible that nothing can more effectually conduce to the honour and glory of god , and to the support of the protestant religion , than the protecting and maintaining of the church of england as it is by law established ; which we are ( therefore ) resolved to do to the utmost of our power . this reasoning is certainly sound , as well as it is authoritative : nor yet could any magistrate , tho he were otherwise persuaded , be less than perfidious to the government , if he did not shew more regard to that which is established , than to that which is barely tolerated . nevertheless , since , whatsoever be the arguments of preference between the particular ways of worship , the main point is to be religious ; whosoever is not so ( tros , tyriúsve ) let him be made sensible of your displeasure . and ( if there be any love of christ ) have a watch upon the socinian poyson : suffer it not to creep into houses , and lead captive ( should i say silly women , it would be too much beneath the haughty pretences of their scheme ; and therefore i shall choose to say ) silly wits ; and if there seem to be any contradiction in the terms let them answer for it , who think there be wit in blaspheming . for so it is that the wits ( such of them as are profligate ) run into this hypothesis , as well as the ignorant and unstable : not that they can have any concern for religion ; but because they look upon this hypothesis as a battery raised to beat down all religion : for what article is there in religion wherein we may not deny the sense or authority of the scriptures with as much reason as we can deny the divinity of christ ? which , i desire you to observe that it carries in it a double blasphemy ; the first in asserting that christ is not god , and the second in implying , that though he be not god , yet he had an ambition to be thought to be so . ( for , since the whole stile of the scripture points plainly as it does , this is a consequence which the socinians can never evade by all their boasted happiness of interpretation , because the more happy their interpretations are , the more they demonstrate this consequence . ) and now laying these two imputations together , let any one tell me how they can be tolerable ; how the first , when charged upon him , who thought it not robbery to be equal with god ; or how the second , when charged upon him , who made himself of no reputation , and was the humblest of men. but if you will serve either vertue or religion , it is necessary that you be vigilant and active . however justice ought to be blind , the justitiary ought ( like those ministring spirits about the throne of god ) to be full of eyes ; i.e. he ought to be sedulous in inspection and enquiry into the matters of his charge . in offences that happen betwixt man and man , it is rational and fit to stay for a complaint ; because the offended party is so much a friend to himself , that he will be sure either to complain , or to forgive ; which ( generally speaking ) is the better issue : but in offences , where god and piety are barely concerned , there , be the facts never so notorious , 't is possible the complaints may be none at all : and therefore he who will not proceed upon notoriety in these cases , without the formality of a complainant , will leave himself very little opportunity to discharge his trust. some there are that deliberate ; whether a magistrate should choose to be loved , or to be feared ; but let not that come under your deliberation ; for he that chooses either , has given himself a byass , that will certainly draw him from being just. a magistrate ought to have no other prospect than simply that of doing justice ; and he that does so , may be contented with what will follow ; for he shall be feared by ill men , as he should wish to be ; and he shall be loved by god and good men , which is all the love that is desirable . 't is a noble work that i presume to admonish you of : and the incitement is no less so , which offers itself to you from the conscience of serving god , from the glory of serving your country , and from the felicity of serving your selves ; when you consider what that great magistrate and prophet daniel has told us ( chap. xii . 3. ) they that turn many to righteousness shall shine like the stars for ever and ever . grant o lord we beseech thee , that the course of this world may be so peaceably ordered by thy governance , that thy church may joyfully serve thee in all godly quietness ; through iesus christ our lord. amen . finis . scripture and tradition compared in a sermon preached at guild-hall chapel, novemb. 27, 1687 / by edward stillingfleet ... stillingfleet, edward, 1635-1699. 1688 approx. 61 kb of xml-encoded text transcribed from 17 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-05 (eebo-tcp phase 1). a61596 wing s5632 estc r14282 13142410 ocm 13142410 97983 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. a61596) transcribed from: (early english books online ; image set 97983) images scanned from microfilm: (early english books, 1641-1700 ; 752:4) scripture and tradition compared in a sermon preached at guild-hall chapel, novemb. 27, 1687 / by edward stillingfleet ... stillingfleet, edward, 1635-1699. [4], 32 p. printed for henry mortlock ..., london : 1688. marginal notes. errata: p. 32. reproduction of original in duke university 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 bible. -n.t. -colossians ii, 6 -sermons. authority -religious aspects -sermons. sermons, english -17th century. 2004-02 tcp assigned for keying and markup 2004-02 aptara keyed and coded from proquest page images 2004-03 olivia bottum sampled and proofread 2004-03 olivia bottum text and markup reviewed and edited 2004-04 pfs batch review (qc) and xml conversion scripture and tradition compared ; in a sermon preached at guild-hall chapel , novemb. 27. 1687. by edward stillingfleet , d. d. and dean of st. paul's . london , printed for henry mortlock at the phoenix in st. paul's church-yard . 1688. imprimatur , guil. needham rmo in christo ac d. d. wilhelmo archiep. cant. a sacris domest . nov. 28. 1687. the preface . i intend , god willing , to publish in a little time , a full answer to j.s. his catholick letters , so far as i am concerned in them . in the mean while , i thought it not unfit to print this sermon i lately preached , that i might give a general view of scripture and tradition , as to the way of conveying matters of faith , before i come to the particular debate with j.s. wherein i do not doubt , but i shall be able to shew that we have ry good grounds for the certainty of our faith , and that they have none either as to faith or tradition , as to the main points in controversie between us . nestly as he doth to them ? must we think , as some do , that he uses these expressions as gentle methods of insinuation , and commends them for that , which he would perswade them to ? but this doth not seem agreeable to the apostles simplicity and godly sincerity , which he elsewhere sets such a value upon . but it is far more probable that hitherto they had been very orderly and stedfast : but epaphras going to st. paul had informed him throughly of their condition , viz. that they were like a garrison closely besieged on all sides ; and although hitherto they had held out with great courage , yet he did not know what earnest sollicitations , and fair promises , and tempting motives might do with them , and therefore the apostle writes this epistle to encourage them in their stedfastness , and to warn them against temptations . which he doth in such a manner , as shews , 2. that he had a more than ordinary apprehension of the danger they were in . and this i say , saith he , lest any man should beguile you with enticing words , v. 4. and beware lest any man spoil you with philosophy and vain deceit , after the traditions of men , after the rudiments of the world , and not after christ , v. 8. let no man beguile you of your reward in a voluntary humility and worshipping of angels , &c. v. 18. all which expressions do imply , that he had just reason to fear and to give them caution in time , that while they did yet think that they stood , they should take heed lest they fall . and this is that which the apostle aims at in the words of the text ; as ye have therefore received christ iesus the lord , so walk ye in him . receiving christ iesus the lord , doth not here relate to his person , but to his authority , and to his doctrine ; so the apostle himself explains it in the next verse , rooted and built up in him , and established in the faith , as ye have been taught . walking in him is an eastern way of speaking and supposes both an adhering to that faith they had then received , and living according to it , looking on christ and his doctrine , as their only way to heaven . and as ye had received him , so walk ye in him , implies that the manner of their receiving christ and his doctrine at first was different from that which the false apostles endeavoured to bring in among them , and that they were bound to keep close to that pure and primitive doctrine which they at first received . from hence we may consider a double obligation lying upon them . 1. to keep stedfast to that faith which they first received , without being seduced from it by the arts of deceivers , who were then busie among them . 2. to live according to it , ; by making that faith the principle of a christian life ; and so walking in him , as they have received him . 1. as to the former , the reasonableness of it cannot but appear from the supposition here made , viz. that they had received christ iesus the lord. for , thereby they declared , that they received him as the christ , i. e. as him who was anointed of the father to teach and instruct his church ; and therefore they were bound to adhere to his doctrine ; there being no other , whom the father hath sealed and appointed to declare his will ; and in him were hid all the treasures of wisdom and knowledge . they received him as christ iesus , that is , they hoped for redemption through his blood , even the forgiveness of sins . and if their hopes of heaven depended upon his mediation , they had the greatest reason to adhere only to him . they received him as christ iesus the lord , and therefore they ought to submit to his authority , to obey his commands , and to observe his institutions , and in all circumstances of life to keep stedfast to the doctrine which he delivered . but here arises the great difficulty , how they should know by any certain rule , what was the true and genuine doctrine of christ , which himself delivered ? for , 1. the false teachers among them pretended to deliver the true doctrine of christ as well as the apostles . 2. that which they at first received was no certain rule . for the false teachers might have been before them . and first possession gives no title in religion . 3. the apostle doth not put the whole tryal meerly upon their judgments or memories , or capacities ; viz. what they thought , or remembred was at first taught them for the doctrine of christ. for , it was very possible for them to have mistaken , or to have mis-remembred , what was at first delivered . nothing can be more weak than to imagine that the judgments of people in matters of faith , must be formed according to the skill and excellency of their teachers . for the hearers of christ himself ; although he spake as never man spake , yet did very often mistake his meaning . aud at one time so remarkably , that although he took care to rectify their misapprehension , yet it is said , from that time many of his disciples went back and walked no more with him . so that the highest infallibility in the teachers , doth not prevent the possibility , or the danger of mistaking in the hearers . and whatsoever any vainly pretend , nothing can do it , but transfusing the spirit of infallibility into all . if we look over the apostolical churches while they were under the care and conduct of an infallible spirit ; yet this did not prevent their running into great errours and mistakes , as appears by the account we have of them , given by that spirit which cannot deceive in the apostolical writings . in the church of rome it self , even at that time , when its faith was spoken of throughout the world , yet there were dissensions and differences there , and such as were contrary to the doctrine which was delivered . and st. paul bids them to mark such which caused them ; he doth not say , it was impossible for them to introduce any thing contrary to the doctrine which they had learned by tradition from the apostles ; but he not only supposes it very possible , but he bids them have a particular eye to them , lest they should be deceived by them . the church of corinth was planted by paul , and watered by apollos ; and there were disciples of cephas and of christ himself . and yet in the midst of so many infallible teachers , they had like to have lost all their faith ; as one of them tells them . how say some among you there is no resurrection of the dead ? and if christ be not risen , then is our preaching vain , and your faith is also vain . could not they remember to day what was taught them yesterday , and so what the apostles at first preached to them ? the churches of galatia had such an opinion of st. paul , upon his first preaching the gospel among them , that they received him as an angel of god , even as christ iesus ; yet presently after he saith , am i therefore become your enemy beause i tell you the truth ? what! of an angel of god , or of one received as christ iesus , to become their enemy , and that upon the most unjustifiable account , because he told them the truth ! but , where truth can make enemies , errours may easily gain friends . and so we find it was in the apostolical churches , even under the conduct and teaching of the apostles . the colossians were not yet so far gone ; but they were in such danger , that the apostle writes this epistle with great concernment for them . he tells them v. 1. he had a sharp conflict in his own mind about them . they had not yet seen his face in the flesh , being converted by some sent by him , of whom epaphras is most taken notice of ; but he was present with them in spirit , v. 5. i. e. he was deeply affected with their condition ; for he understood the designs and artifices of the seducers among them . he knew what fair and plausible pretences they had ; viz. that they went about not to undermine christianity , but to advance it , by taking in some jewish customs , and some gentile observances , and modes of worship which might easily be accommodated to the christian doctrine ; and so a great deal of the ammosities both of the iews and heathens would be removed ; and christianity would thereby gain more friends , and meet with fewer enemies . the apostle finding how necessary it was at this time , if possible , to keep them stedfast in the faith , 1. he assures them , that the christian doctrine was of it self so sufficient for the good of mankind , that it needed no additions , either from the law of moses , or the philosophy of the gentiles , which might introduce several things , with a specious appearance of wisdom , humility and mortification ; but they ought to be assured , that from christ they had all that was necessary or useful for salvation ; for in him are hid all the treasures of wisdom and knowledge . 2. that this doctrine was at first truly delivered to them , and they ought to be stedfast in it ; which is the design of the text. but they might object , that epaphras was no apostle of christ himself ; and if he were , yet there were many apostles , and the false apostles pretended to be true ones ; and although st. paul interposed his authority ; yet he was but one , and the iudaizers would not yield to it , but were ready to suggest , that the other apostles were more favourable to the jewish customs than he ; and therefore it was necessary some more general and common rule be found out , whereby to distinguish the original and genuine doctrine of christ from that of pretenders and seducers . the clearing of this is in it self a matter of great consequence ; and not only was to those of that age , but is so in every age of the christian church , where the same question may be put : what was the true primitive doctrine of christ ; and by what means may we come to it ? which concerns us this day as well as them . and the answer lay in two particulars , which i shall endeavour to clear . 1. 〈…〉 the apostles did in common deliver to 〈…〉 by them , was the genuine doctrine 〈…〉 . 2. that which they have left in their writings , after it came to be contested which was the true doctrine of christ. 3. that which the apostles did in common deliver to the churches planted by them . for , we have all the reason in the world to believe , that the apostles delivered one and the same faith to all the churches ; having the same infallible spirit to direct them . there was no need for them to meet together before their dispersion , and to agree upon some common articles of faith , as russinus imagins , lest they should differ from each other ; for how could they differ , who had the same spirit of truth to lead them into all truth ? and we find nothing like a combination among the apostles , as to matters of doctrine : and if there had been , it would have rendred the faith they delivered more suspitious , in that they durst not trust particular persons with delivery of it , without an antecedent confederacy among themselves , which would have cerning him ; and the disciples when they first heard him were amazed ; after this , he took a course by himself , and did not go up to ierusalem to the college of apostles there resident , but went into arabia ; so that , if any one might be thought to set up another doctrine , it was he ; but he was so far from it , that he established and confirmed the truth of what they delivered , and was very successful in his apostleship in all places . and when there had been some whispers concerning him , as though he proceeded not in the same way with the rest , he went up to ierusalem , and there upon full examination , james and cephas , and john , who were the leading apostles , gave him the right hand of fellowship ; in token of their full consent in the same faith. 2. the truth of the gospel was the more plainly discovered . all this while , the apostles only preached and delivered their doctrine to the several churches by verbal instructions ; but after these had been received in the hearts of such multitudes , that there could be no suspition that a false representation of christs doctrine or actions could be received by those churches , then the wise providence of god took care for posterity , and imploy'd several persons in distant places and times to write the history of our saviour . and there was this advantage to the church that the gospels were written no sooner . for all the churches planted by the apostles , were then made judges whether the gospels written were agreeable to the doctrine which the apostles had taught ; and if not , there would have been just reason to have question'd either the truth of what had been taught them , or what was delivered in the gospels . but when they found the main to be fully consonant to what they had been taught , the testimony of every one of these churches did shew the concurrence of all the apostles , as to the doctrine contained in the several gospels . and that which adds to the strength of this proof is , that when the true gospels were written , there were several false and counterfeit gospels dispersed abroad , under the names of the apostles themselves . as of st. peter st. thomas , st. matthias , and others ; as eusebius informs us ; and as we have the genuine acts of the apostles , so there were the pretended acts of paul , of andrew and john , and the other apostles . how came these to be rejected , and the other to be carefully received ? here lies the true advantage of original tradition before the written gospels , that by it the several churches were enabled to pass a true judgment concerning them when they came to be dispersed among them . for they could presently tell , whether what they read were agreeable to what they had heard and received from the apostles . as suppose the gospel of st. matthew being published in iudea , were carried into mesopotamia or persia , where many christian churches were very early planted ; these being throughly instructed by the apostles in all things relating to the life , death , resurrection and doctrine of christ , could presently judge whether st. matthews gospel agreed with what they had heard or not , and the like holds as to all the churches in the roman empire . so that the consent of the churches so soon , while the memory of the apostles doctrine was so fresh in their minds , is in effect the consent of all the apostles who taught them . and this is very different from the case of particular persons in some churches , who might mistake or forget what was taught ; for this is a concurrent testimony of all the apostolical churches , who could not agree to approve an error in the gospels contrary to the faith delivered to them . and that while some of the apostles were still living . for the other gospels were received and approved , before st. iohn wrote his . the case had been far otherwise , if no gospels had been written in that age ; for then it might have been suspected , that either the impressions of the first teachers were worn out , or they had been by degrees alter'd from their first apprehensions by the cunning craftiness of those who lay in wait to deceive them . after the decease of the apostles , the common tradition of the apostolical churches was useful in these cases ; 1. to convey down the authentick writings of the apostles or evangelists , which were delivered to any of them . 2. to bear testimony against any pretended writings , which were not first received by the apostolical churches to which they were said to be written . for there can be no negative testimony of more force than that ; it being improbable to the utmost degree that such a church should not know , or not make known any true apostolical writings . 3. to overthrow any pretence to a secret tradition from the apostles different from what was seen in the apostolical writings . and to this purpose irenaeus and tertullian make very good use of the tradition of the apostolical churches against the pretenders to such a tradition , which those churches were not acquainted with . but they agree that the apostles committed the same doctrine to writing which they preached , and that it might be a foundation and pillar of faith ; that this doctrine was contained in the four gospels ; and that the apostolical churches did receive them from those who first wrote them , and that within the compass of the apostolical age. it was therefore most agreeable to the infinite wisdom of god in providing for a constant establishment of the faith of his church in all ages , neither to permit the gospels to be written till the churches were planted , nor to be put off to another generation . for , then it would have been plausibly objected ; if these things are true , why were they not recorded , when there were persons living who were best able to have either proved , or confuted them ? then we might have been satisfyed one way or other ; but now the iews are dead , and the apostles are dead ; and although there are many left who believe their doctrine , yet this can never reach to the testimony of those who saw and heard the things themselves , or whose doctrine was attested by those who did so . and this is now the mighty advantage of the church ever since that the things concerning christ were written by such persons . with what another kind of authority do those words command our assent , that which was from the beginning , which we have heard , which we have seen with our eyes , which we have looked upon , and our hands have handled of the word of life ; for the life was manifested , and we have seen it , and bear witness , and shew unto you that eternal life , which was with the father , and was manifest unto us , that which we have seen and heard declare we unto you ; then if all the testimony concerning christ were to be resolved into those who heard some say , that others told them , they had it from such , who saw those who conversed with them who saw christ in the flesh ? at such a distance the authority of a testimony is extremely lessen'd ; which is not like a river which grows greater by running ; but like a mineral water which loses its strength by being carried too far . we find in the time of papias who lived but in the second century , the authority of bare tradition was mightily sunk ; for , eusebius saith , he conversed with the disciples of our lord and his apostles , he saith of himself , that he went up and down to them to get what he could from them , having a greater esteem of what he could learn from them than of what was written . and what advantage did this bring to the church ? it brought some idle opinions into reputation , saith eusebius ; for afterwards they thought it enough to fix them upon papias . but how was it possible for him to mistake ? eusebius saith , that being a man of mean capacity , he might easily misunderstand the meaning of what was spoken . but if tradition might fail after such a manner so near the apostles times ; then we must be assured of the capacity as well as integrity of those of every age through whom a tradition passed , or else they might deceive , or be deceived about it . but god was pleased to provide better for the security of our faith , by causing the gospels to be written either by the apostles themselves , as st. matthew and st. iohn , or by the disciples of the chief apostles , while the others were surviving , as st. mark and st. luke ; and the latter gives this account of his undertaking to write it , viz. that thou mighest know the certainty of those things wherein thou hast been instructed . his instruction was by an oral tradition ; but that it seems wanted something to strengthen and confirm it ; and that was by st. lukes writing his gospel . how could they add any assurance to him , if all the ground of his certainty were to be taken from tradition ? st. luke thought it necessary then , that those things which concerned the life and doctrine of christ should be put into writing , that they might be more certainly convey'd ; and that while they had the testimony of those , who were eye-witnesses and ministers of the word . 2. and so i come to the second rule of discerning the primitive doctrine of christ ; viz. the writings of the apostles , when matters of doctrine came to be contested , were the infallible rule , whereby they were to judge , which was the true and genuine doctrine of christ. there are some who pretend , that the apostles writings were meerly accidental and occasional things , but that the main design was to lodge the great assurance of the doctrine of christ in tradition from one to another ; and what they wrote was not to make any rule of faith , but only to give some good advice to those churches they wrote to . but i shall now prove that the writings of the apostles were intended by the holy ghost to be a standing rule , whereby the church was to judge which was the true and genuine doctrine of christ. 1. from the reasons and occasions of writing the books of the new testament . 1. as to the gospels , we must distinguish the general reason of writing them , from the particular occasions as to the several gospels . the general reason is to be drawn from the divine wisdom which inspired and guided them ; the particular occasions relate to the circumstances of writing them . the general reason is that which irenaeus gives , viz. that the gospel which they had first preached , was by the will of god put into writing , that it might be a foundation and pillar of our faith. not meerly to keep up the remembrance of it , which fevardentius yields , and thereby overthrows the infallibility of oral tradition ; but that so it may be a certain rule of faith to all ages . the evangelists saith st. augustin , were but christs hands , which himself as the head , directed in writing the gospels , and therefore we are to look on the gospels as his own hand-writing . the holy ghost , saith he , directed the minds of the evangelists , as to the order and manner of their writing . which varied according to the particular occasions , but yet were all subservient to the general reason . st. matthew wrote the first gospel , saith eusebius , to the jews to whom he had preached , because going into other parts he would supply the want of his presence among them by his writing . what need this , if tradition were a certain and infallible way of conveying the doctrine of christ ? st. chrysostom saith , the jewish christians desired him to put into writing what they had heard him preach . did not they understand the force of tradition better ? or why should st. matthew put them out of an infallible way ? the authority of the imperfect work on st. matthew saith , they desired him to write his gospel , that where ever they went they might carry an account of their faith with them . clemens alexandrinus , saith , the occasion of writing st. marks gospel was , that the people were not satisfied with an unwritten delivery of the holy doctrine , and therefore importuned mark , who was the disciple of st. peter , that he would leave a monument of his doctrine in writing ; which st. peter understanding by revelation , approved and confirmed his gospel for the use of the churches . origen saith , he wrote it according to st. peters directions . epiphanius saith , by his authority , athanasius saith , it was dictated by him at rome . it seems that peter himself did not think fit to leave the doctrine of christ to an oral tradition , even at rome , but irenaeus thinks it was written after st. peters decease , who therein differs from the rest , and shews how uncertain meer tradition is . tertullian saith , st. marks gospel was attributed to st. peter , and st. lukes to st. paul. st. ierom mentions the opinion of some , that when st. paul saith according to my gospel , he means that of st. luke . but st. luke himself plainly gives an account of the occasion of his writing . st. ambrose thinks by those who had taken in hand to write of those things which were firmly believed among us , he means the authors of the counterfeit gospels , as that of the twelve apostles and st. matthias . but we have no evidence that these were older than st. luke ; his meaning is , that in those parts where he was , there were some who did undertake to give an account of the life and actions of christ , who wanted the advantages which he had ; having had great opportunities of knowing circumstances from the eye-witnesses ; and therefore he set himself to give an exact relation of them , that not only theophilus , but every one that answers his name might know the certainty of those things wherein they had been instructed . but , did not they know the certainty of these things by the apostles preaching ? yes , but the things they heard might slip out of their memories ; and to prevent this , saith theophylact , st. luke wrote his gospel , that they might retain these things with greater certainty . and words that are only spoken are more easily misunderstood ; which maldonat assigns , as one great reason of the evangelists writing their several gospels . st. iohn likewise gives an account himself of the reason of his writing ; and that the greatest imaginable . but these are written that ye might believe that iesus is the christ , the son of god , and that believing ye might have life through his name . why written that ye might believe ? did the apostle in his old age mistrust the understandings or the memories of christians ? was not the apostles teaching sufficient to keep up the principles of the christian faith in the hearts of the people ; no , not while st. iohn himself was yet living ? he had certainly a very mean opinion of tradition , that thought it necessary for him to write that they might believe that iesus is the son of god. for there was no point of faith more necessary than this , which was required of all persons to be owned before baptism . yet for all this , and whatever else can be said , st. iohn thought it necessary that these things be written that they might believe . he lived the longest of any of the apostles , and therefore saw how little tradition was to be trusted ; for it was already corrupted in so weighty a point as the divinity of christ. cerinthus and his followers allow'd the general tradition of the church , that iesus was the son of god ; but then they gave their own sense of it , by extraordinary favour and adoption . and from hence the fathers agree that st. iohn took occasion to write his divine gospel , to clear this fundamental point of the christian faith. and withal observing that the other evangelists insisted chiefly on the actions of christ for one year , viz. after johns imprisonment he resumes the whole matter , and adds those things which were omitted by the rest ; that so the church might be furnished with a full relation of all that was necessary to compleat and establish the faith of christians . 2. as to the epistles . the first epistle we read of in the christian church , ( and in probability the first writing in the new testament ) was the decretal epistle of the council of ierusalem . what should make the apostles put these decrees into writing ? they were very short , and concerned the practices of men , and withal were sent by barnabas and paul , and iudas , and silas . were not these sufficient to deliver the apostles sense to the churches , without letters from them ? what a pitiful thing did they take oral tradition to be , if they thought such men could not by it give full satisfaction to the churches of syria and cilicia , unless they sent it under their hands ? the epistle to the romans was written by st. paul on purpose to clear some main points of the christian doctrine , which were then warmly disputed between the jews and the christians , and between the judaizing christians and others , as about iustification , rejection of the iews , the difference of meats , &c. and st. paul took very needless pains in writing that excellent epistle , if he knew of christs appointing a iudge of controversies there ; or if he thought writing were not a certain way to make a rule of faith , whereby they were to judge in those matters . the first epistle to the corinthians was written not meerly to reprove their factions and disorders ; but to direct them , and to establish and prove the faith of the resurrection , which was then contested among them . the epistle was sent by stephanus and fortunatus , who could have carried the apostles sense without his writing ; but there are many weighty things , besides the particular occasions which are of lasting concernment to the church in all ages ; as there are likewise in his second epistle to them . the epistle to the galatians was written on occasion of one of the greatest points of controversy at that time , viz. the use and obligation of the law of moses . and st. paul sound by sad experience among them , that it was very possible for those who had the best instructions , either to forget them , or to grow out of love with them , and to be fond of a change ; else he would never have said , o foolish galatians , who hath bewitched you that ye should not obey the truth ? and i marvel that ye are so soon removed from him that called you into the grace of christ into another gospel , how was it indeed possible for them to be removed , and to be soon removed , who had received the faith by the delivery of st. paul himself ? then , for all that i can see , human nature taken with all its advantages and motives , and evidences , is a very sallible thing ; and if then it might be deceived , and that so easily and grosly ; then much more in any following age of the church ; unless human nature be mightily changed for the better , since the apostles times ; or any teachers since be more effectual , than the apostles , and especially than st. paul , who laboured more abundantly than they all . the epistle to the ephesians , though written upon a general argument , yet doth suppose that they were in continual danger of being deceived ; and tossed up and down , and carried about with every wind of doctrine by the sleight of men , and cunning craftiness whereby they lie in wait to deceive . and therefore he advises them to be upon their guard , and to have their armour about them , and one choice part of it , is the sword of the spirit , which is the word of god. the philippians were assaulted by a rude , violent , head-strong faction of judaizers ; which the apostle bids them to beware of ; and writes his epistle to them for that purpose , and he exhorts them to stand fast in one spirit , with one mind striving together for the faith of the gospel . in the second epistle to the thessalonians , and in both epistles to timothy , he gives notice of a great defection from the christian faith ; he describes the manner of it , that it shall be with signs and lying words , and with all deceiveableness of unrighteousness in them that perish , because they received not the love of the truth ; that they shall speak lies in hypocrisie , and forbid to marry , and command to abstain from meats , being evil men , having a form of godliness , and denying the power of it . i meddle not now with the time when this apostacy began ; but from hence , it is evident that st. paul supposed , that those who at first received the christian faith by tradition from the apostles themselves , might notwithstanding through their own weakness and folly , and the artifices of deceivers be drawn from it ; and that to prevent such mischievous consequences , he knew no better means than a written rule , which he tells timothy was able to make him wise to salvation ; and to make the man of god perfect , throughly furnished to every good work. and to name no more , the colossians were set upon by some who thought to refine christianity ; or at least to make it more passable in the world , and therefore would have introduced into it some rites of the jews , some austerities of the gentiles , some ways of worship which would recommend them to their adversaries ; and upon this occasion he writes this epistle to them to convince them that christianity alone was far beyond any mixtures of the fancies or traditions of men , and therefore he could give them no better advice , than as they had first received the doctrine of christ to continue in it , or in the words of the text , as they had received christ iesus the lord so to walk in him . the design of what i have said is , that although the gospels and epistles were written upon particular occasions ; yet those occasions were so great and considerable ; and the assistance of the holy ghost did so direct the hands and pens of the evangelists and apostles in writing them , that what they have therein delivered contains a compleat rule of the true and genuine faith , as it was at first delivered to the church . but against this , it is objected , that st. paul himself charged the thessalonians to stand fast and hold the traditions which they have been taught either by word or by his epistles . from whence it appears , that there were other traditions to be held , that were not written . the force of all this will be taken away , if we consider when that epistle was written ; viz. one of the first which st. paul wrote , and soon after the former epistle to the thessalonians ; which was some time before st. lukes gospel , which was first received in the churches of greece planted by st. paul. therefore all the proper doctrine of christ himself , and all that relates to his life and actions were then but traditions among them ; and therefore st. paul had great reason then to require them to stand fast to the traditions they had been taught ; i. e. to the doctrine of christ they had received in that manner . but it is urged , that he mentions before , something he had said about antichrists coming when he was with them , v. 5. if this be allow'd , it will be more against than for tradition . for , what is become of that tradition ? if it be lost , then it follows that tradition is no infallible way of conveyence ; and therefore we have more reason to adhere to a written word . 2. which leads us to the second reason from which i designed to prove , that there ought to be a written rule for discerning true primitive christianity ; and that is from the notorious uncertainty of meer tradition . i say , notorious , because there never was any tryal made of it , but it failed , even when it had the greatest advantages . i might insist upon the tradition of the first ages of the world ; when mens lives were so long , and the principles of the natural religion so few ; and yet both before and after the flood , mankind was strangely degenerated from them . i might insist on many instances in the first ages of the christian church ; so many , that scarce one can be produced wherein they pleaded meer tradition , but they were mistaken in it ; as about the millennium , the age of christ , the time of easter ( on one side or other ) the communicating infants . for st. augustin quotes apostolical tradition for it . but i shall wave all these , and only mention a very necessary and important thing , which was a long time trusted to tradition , and yet they differ'd so much about it , as evidently proved , that meer tradition was no infallible means of conveyance . and that is about the apostles creed which was to be repeated by all that were to be baptized . we have many plain testimonies to prove , that this was not to be written ; but to be conveyed from one to another , by an oral tradition ; a st. hierom , b st. augustin , c ruffinus all affirm it . and the creed was commonly then called d the rule of faith ; which shewed that they looked on all the articles therein contained , as the standard of necessary points . and yet there is a plain and considerable difference in the antient creeds ; some articles being in some which were not in others ; although we have reason to believe the necessary points were at first the same in all . or else the several churches must have different rules of faith. the church of ierusalem was called c the mother of all churches by the general council of constantinople ; and in the creed there delivered to the catechumens . d st. cyril mentions the eternal generation of the son before all worlds ; and so doth e eusebius at caesarea in the creed , which he saith , he learnt at his baptism , which was long before the nicene creed . f cassian makes it a part of that creed which the apostles delivered to the church , and was particularly received in the church of antioch . but no such thing was delivered in the western creeds as far as now appears , by what st. augustin , ruffinus , and others say in their expositions of it . st. ierom writing against the bishop of ierusalem , urges him with the creed , g ( no doubt that which was received in his own church ) and he saith , it consisteth of three main points , the confession of the trinity , the unity of the church , and the resurrection of the flesh. and the creed of the church of aquileia went no farther , saith h ruffinus ; nor some old copies of the roman creed . but marcellus of ancyra had eternal life in his i creed , and so had k cyril of ierusalem ; so had the african church in st. l augustins time ; so had the church of ravena ; but not the church of turin ; nor the gallican churches ; if maimus taurinensis , and venantius fortunatus explained all the articles of their creeds . ruffinus confesses the article of descent into hell was not in the roman , nor in any of the eastern creeds . the creeds of ierusalem and aquileia had not the communion of saints ; nor those of marcellus and m epiphanius . the title of catholick was not added to the church in the creed in st. n augustins time ; for he makes it a periphrasis , utique catholicam , from whence probably it came to be added afterwards . ruffinus takes no notice of it , and it was not extant in the old copies of the roman creed ; nor in that of marcellus ancyranus . these things i mention , not in the least to shake the faith of the articles of the apostles creed ; which o st. augustin saith was gathered out of scriptures , and is agreeable to them ; but to shew what an uncertain way of conveyance meer oral tradition is , when a thing so easily remembred , so constantly used , of so much weight and consequence fell into such varieties in the greatest . churches , while they were so scrupulous about the writing of it . what cause have we then to be thankful to god , that hath taken so much care of his church , as to provide us an infallible written rule in the holy scriptures , whereby we certainly know , what the true primitive christianity was , which was delivered by christ and his apostles ? but here is a great difficulty to be removed , as to the written word . how can we be certain , we have it , if not by tradition ? and if tradition be so uncertain , how can we be made certain by it , that we have that written word which the apostles delivered ? for might not that fail in this , as well as the creed ? and then what security can we have for our faith ? in answer to this , i shall shew , 1. what advantage things that are written have , as to the certainty of conveyance above things meerly committed to memory and tradition . 2. what advantage the scriptures have , above any other things committed to writing as to the certainty of their conveyence . 1. as to the advantage things written have above those committed to memory and tradition only . which will appear by these things , 1. it was the way god himself made choice of , where the reason for tradition was stronger ; i mean as to the ten commandments , which were short and plain , and easy to be remembred , and very agreeable to the sense and general interest of mankind ; yet the wise god who perfectly understood the nature of man , would not leave the ten commandments to an oral tradition , but god delivered to moses two tables of stone written with the finger of god ; and on them he wrote the ten commandments . what a vain and superstuous thing were this , if oral and practical tradition were infallible ? but gods own pitching upon this way , after so long a tryal of mankind in the other ; is a demonstration of the greater certainty of it , if we suppose that god aimed at the benefit of mankind by it . 2. when religion was corrupted among the jews , the only way of restoring it was by a written book of the law. as we find in the case of iosiahs reformation , which was made by the book of the law , which was found in the house of the lord. this was the rule by which hilkiah the high priest , thought it necessary for iosiah to go by ; and not by any tradition left among them concerning the law which god had given by moses . 3. this was that which our saviour appealed to in all his disputes ; search the scriptures , saith he to the iews ; not run to your traditions , for those were then very corrupt , especially about the messias , as that he was to be a temporal prince , &c. which was then a dangerous and fundamental mistake ; and therefore christ appeals from them to the scriptures ; and they are they which testifie of me . had ye believed moses , ye would have believed me , for he wrote of me ; but if ye believe not his writings , how shall ye believe my words ? and our saviour severely checks the pharisees for regarding their own traditions more than the written law. and yet they pretended to an oral tradition down from moses ; as the jews do to this day ; and none are more grosly deceived than they . 4. the general sense and experience of mankind agrees herein , that all matters of consequence are more certainly preserved by writings than by meer words . there is no invention hath been more valued by the wiser part of mankind than that of letters ; because it is of such excellent use for conveying the sense of our minds at a distance to others . all men have so great a mistrust , either of the capacity or memory , or fidelity of others ; that what they would have done with security they commit to writing . and whatever we truly understand of the ages before us , we are beholden to writing for it ; all those memorable actions , and institutions , either of philosophy or religion which were not written , are long since buried in oblivion , without possibility of a resurrection . but where they have been committed to writing they are preserved after so many ages ; and by it we certainly know the history of the patriarchs , and the strange revolutions that happened from the beginning of the world. by it , we converse with the wisest persons of former times ; and were able to justifie the scriptures by the concurrent testimonies of other writers . by it , we are enabled to interpret prophecies , and to make plain their accomplishments , which without it , we could never make out . yea by it , the wisdom of those is preserved for the benefit of mankind , who thought fit to write nothing themselves , as socrates and pythagoras , but their disciples took care in time to write their doctrines . so that we have the general consent of the wisest part of mankind , that writing is a far more certain way of conveyance than meer tradition . 2. and especially in our case where there are so many particular advantages , as to the holy scriptures , above any other writings . 1. from the special providence of god , with respect to them ; for since it is agreed by all christians , that these were written by divine inspiration , it is most reasonable to believe , that a more than ordinary care would be taken to preserve them . and therefore to suppose any books of scripture to be lost , which contained any necessary points of faith is a great reflexion on divine providence . for , if god watches over his church , he cannot be supposed to let such books be lost which were designed for the universal and lasting benefit of his church . 2. from the mighty esteem which the church of god had always for them ; for , they built their hopes of heaven upon the promises contained in them . the book of scripture was their evidence for their future inheritance ; the foundation of their hope , and rule of their faith ; their defence against assaults and temptations ; their counseller in cases of difficulty ; their support , under troubles ; and their surest guide to a happy eternity ; and therefore the primitive christians chose rather to endure any torments than basely to betray it , and give it up to their enemies . 3. from the early disputes that were about them . which shews that they were no invention of after times ; nor were brought into the world by stealth and art ; for , they endured the greatest shock of opposition at first , while the matters of fact concerning them were the most easily proved . and having passed the severe scrutiny of the first ages , when so many counterfeit writings were sent abroad , the following ages could have no reason to call their authority in question . 4. from the general consent of divided churches about them . it might have pleased god to have kept his church from those unhappy breaches which have been in all parts of the christian world ; but the east , and the west , the north and the south can all bear testimony to the sad divisions of christendom ; and those of many ages standing . but yet , we have this considerable advantage by them ; that we can have no reason to mistrust a conspiracy where the several bodies are so much divided . 5. from the great internal satisfaction which the minds of good men have concerning them ; and which no other writing can pretend to give . for here we read of the promise of divine assistance to sincere and humble minds . and that assistance carries a lumen fidei into the mind ; as aquinas calls it 2. 2. a 3 ad 2. and by that he saith , the mind is united to truth , that its assent is only fixed upon it ; and therefore there is no danger of damnation to those who are in christ iesus , and are thus illuminated by faith in him . not that this is an argument to convince others , who have not that inward sense which they have ; but the same holy spirit which did at first indite them , may give such an inward and effectual testimony as to the truth of the matter contained in them ; that from thence they may firmly conclude these books to contain the word of god. and that assurance which the minds of good men have from the influence of divine grace , may be more effectual and powerful in them , than all the pretended infallibility or demonstration in the world. it is certain those cannot be deceived whom the holy spirit teacheth ; and the best and wisest of the antient schoolmen did make the great firmness and certainty of faith not to depend on outward motives , but on inward grace ; which so inlightned the mind , and fixed the inclinations of the soul , that nothing is able to remove it . this sort of faith is no blind assent ; but after all the evidence which it hath to make its assent reasonable ; it takes so fast a hold of divine truths by discerning the excellency and value of them , that he that hath it is willing to let go any thing rather than that ; and although the apprehension of faith be not so clear as that of science ; yet the hypostasis , as the apostle calls it , may be so firm , that no temptations may be able to shake it . and he that can die for his religion hath a stronger and better faith , than he that thinks himself never so infallible in the grounds of it . that is a true divine faith which purifies the heart , and thereby enlightens the mind ; which works by love , and not by cavilling and wrangling about the grounds of it ; which overcomes the world , and not that which overcomes the temptations of it . and such a faith , and only such a one will carry us to heaven ; when , if it were possible for us to have the utmost infallibility in the act of believing ; yet if it did not work effectually on our hearts and lives , we might go infallibly to hell. and so i shall conclude this discourse with the second sense of the obligation which lies on those who have received christ iesus the lord so to walk in him : i. e. to improve their sound faith into the practice of a good life . for alas ! what advantage will it be to us , to have the most primitive and apostolical faith , if our works be not answerable to it ? why call ye me lord , lord , saith christ , and do not the thing which i say ? why do we pretend to receive christ iesus the lord , if we do not observe his commands ? it is good , saith s. paul , to be zealously affected always in a good thing . and no doubt our faith is such ; but then let us be zealous of good works too , that we may shew our selves to be that peculiar people who are redeemed by iesus christ. so that our obligation arises every way from christ iesus the lord , to walk in him ; if we consider him as our lord , so we are to obey him ; if as christ iesus , so he died for us to redeem us from all iniquity . we can have no pretence to live in our sins , if we have received him who commands us to forsake them ; for then we receive and reject him at the same time . let every one that names the name of christ , depart from iniquity , saith st. paul , what should those then do that profess to receive him as their lord , who are thereby bound to yield obedience to his laws ? one of the great causes of the degeneracy of the heathen world was the separating religion and morality ; when this was left to the schools of philosophers to instruct men in , whereas their religion consisted only of some solemn rites and sacrifices . let us have a care of as dangerous a separation between faith and works , or which is all one , between receiving christ , and doing his will. for those are the proper works of the gospel , wherein we own christ as our lord , and do them because he commands us . and the apostle hath summ'd up the whole duty of christians in those comprehensive words , teaching us that denying ungodliness and worldly lusts , we should live soberly , righteously , and godly in this present world ; looking for that blessed hope , and the glorious appearance of the great god , and our saviour iesus christ. to whom , &c. finis . errata . page 8. line 18. for days read places . p. 25. l. 15. r. matim●● . p. 28. l. 18. for were ● . are . notes, typically marginal, from the original text notes for div a61596-e330 2 cor. 1. 12. col. 2. 3. col. 1. 14. john 6. 66. rom. 1. 8. 16. 17. 1 cor. 15. 12. 14. gal. 4. 14. 16. ch. 1. v. 7. ●● 12. v. 3. russia . in symbol . joh , 16. 13. acts 9. 13 21. gal. 1. 17. 2. 9. euseb. hist. l. 3. c. 25. iren. l. 3. c. 3. 4. tertul. de praescript . haer. 1 john 1 , 2 , 3. euseb. hist l. 3. c. 39. luk. 1. 4. i●●n . l. 3. c. 1. aug. de con. ●ers . evang. l. 1. c. 54. l. 2. c. 53. euseb hist. l. 3. c. 2. 〈…〉 〈…〉 . in mat. in pr●●ogo . euseb. l. 2. c. 15. euseb. l. 6. c. 25. epiphan . haer. 51. athanas. in synopsi . p. 155. t●t●l . c. marc. l. 4. c. 5. hieron . de script . eccles . ambros. in luc. luke 1. 1. epiph. haer. 51. theophyl . in luc. maldonat . com. in evang . prol . joh. 20. 31. hierom. proem . in matth. de script . eccles. epiph. h● . 51. chrys. hom . 1. in matth. euseb. l. 3. c. 24. act. 15. 23. 1 cor. 15. 2. gal. 3. 1. 1. 6. 1 cor. 15. 10. eph. 4. 14. 6. 17. phil. 3. 2. 1. 27. 2 thess. 2. 3. 10. 1 tim. 4. 2 , 3. 2 tim. 3. 1. 5. 2 tim. 3. 16 , 17. 2 thess. 2. 15. bell. de verbo . l. 4. c. 5. aug. de peccat meritis . l. 1. c. 4. a in symbolo fidei & sp●i nostrae , quod ad apostolis traditum , non scribitur in charta & atramento , sid in tabulis cordis carnalibus . hieron . ad pammaclu : advers . errores joh. hierosol . b nec ut eadem verba symboli teneatis , ullo modo debetis scribere , sed audiendo perdisctre ; nec cum didic●ritis scribere , sed memoria semper tenere & recolere . august . de diversis serm. 75. c iacirco denique haec non scribi chartulis & membronis , sid requiri credentium cordibus tradiderunt , ut certum esset haec neminem ex lectione , quae interdum 〈…〉 ad infideles solet , sed ex . apostolorum traditione didicisse . ruffinus in symbol . d tetul de prascrip . c. 12 , 13 , 14 , 21. de virgin. v●l. c. 1. adv●s . pra●●am . c. 2. august . som. 59. 186. 213. 215. retract . l. 2. c. 3. en●i●i● . de fide , n. 15. de symbol . ad ca●●c● . r●ffin . in ●●oem . c theod. l. 5. c. 9. d cyrill . 〈◊〉 . 11. e theodo . l. 1. c. 12. f cassian de 〈◊〉 . l. 6. c. 3 , 4. g hi●●on ad pammach h ruffin in symbol . p. 191. v. vsser . de symb. p. 8 , 9. i epiph. 〈◊〉 haeres . 72. k cyrill . catech. 18. l august . de symb. l. 1. petr. chrysol , serm. 57 , &c. m epiph ancor at n augustin● de fide & symbolo . et de symbolo serm. 243. o de symbolo ad catech. c. 1. deut. 9. 10. 10. 4. 2 kings 22. 8. 23. 2 , 3. john 5. 39. 46. 47. matt. 15. 3. 9. heb. 11. 1. act. 15. 9. gal. 5. 6. 1 joh. 5. 4. luk. 6. 46. gal. 4. 18. tit. 2. 14. 2 tim. 2. 19. tit. 2. 12. 13. a tract of the soueraigne iudge of controuersies in matters of religion. by iohn cameron minister of the word of god, and divinity professour in the academie of montauban. translated into english by iohn verneuil. m.a. cameron, john, 1579?-1625. 1628 approx. 96 kb of xml-encoded text transcribed from 25 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a17865) transcribed from: (early english books online ; image set 7919) images scanned from microfilm: (early english books, 1475-1640 ; 1060:04) a tract of the soueraigne iudge of controuersies in matters of religion. by iohn cameron minister of the word of god, and divinity professour in the academie of montauban. translated into english by iohn verneuil. m.a. cameron, john, 1579?-1625. verneuil, john, 1582 or 3-1647. 48 p. printed by vvilliam turner printer to the famous vniversity, and are to be sold by henry curteine, oxford : 1628. a translation of: 'traicté auquel sont examinez les préjugez de ceux de l'église romaine'?. running title reads: the soveraigne iudge in controversies. 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 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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 authority -religious aspects -early works to 1800. 2004-11 tcp assigned for keying and markup 2004-12 aptara keyed and coded from proquest page images 2005-01 rachel losh sampled and proofread 2005-01 rachel losh text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion a tract of the soveraigne ivdge of controversies in matters of religion . by iohn cameron minister of the word of god , and divinity professour in the academie of montauban . translated into english by iohn vernevil . m. a. basilius ad eustathium medicum epist. quae est 80. ex edit . paris . 1618. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . let the scripture giuen by inspiration of god be vmpire , and the sentence of truth shall wholy bee giuen to them , with whom the tenents agreable to the holy w 〈…〉 shall bee found . oxford . printed by vvilliam turner printer to the famous vniversity , and are to be sold by henry curteine . 1648. to the right worshipfvll s r thomas leigh knight and baronet , and to the vertvovs and religious lady mary leigh his deare and louing consort . i am not vnmindfull of the favours and courtisies ( right wor ll . ) receiued from your much honoured grand-father s r thomas leigh , ( of blessed memory ) at my first comming into england , how in my distresse his liberall maintenance refreshed mee : and in all those yeares that i had the honour to belong vnto you , how gratious and bountifull i found you both : should i silence these your benefits bestowed on mee , and not acknowledge them to the world , my conscience surely would accuse mee of ingratitude , a vice abominable and hatefull both to god and good men * . to avoide which , i haue presumed to publish , and offer to the world vnder both your names this my little translation , of the great and learned cameron ; not for any hope i haue by this , or any greater seruice to requite your favours to mee , but only to testifie that i confesse and acknowledge gods goodnesse towards mee in finding such a shelter that hath receiued & kept mee safe in a land where i was a stranger . for which your fauours towards mee , the lord of heauen and earth restore you an hundred fold into your bosomes , and giue your vvorships grace to see ( as your honourable grand fathers haue done ) your childrens children like oliue plants round about your table . receiue then this small mite as a token of the bounden seruice of him , who vncessantly prayeth god to blesse you and your noble familie with all spirituall blessings in christ iesus . from the publique library in oxford this . 30. of aug. 1628. your wor ps . most humbly to command iohn vernevil to the reader . i present vnto your censure this tract of monsieur cameron in english ; i know the skill of many for translating out of french to bee farre better then mine owne : but my request is , that you respect my desire to do good , and not my imperfections . i hold it a matter altogether impossible to draw a picture fully to the life : let poets tell of painters , and of birds deceiued by the exactnesse of their skill ; yet an originall ever looseth some lustre and grace , though the translatours care be never so great . howsoever consider i intreate you , the author of this little tract : for the worke of any man is nowadayes esteemed , as the workeman is , and men care most for reading that whose authours they esteeme . for the author i will say this little : during his naturall life his reputation was great in france , and so great , that all the iesuites there did seeke , and at last obtained to haue him banished , nor was there any other cause thereof then his great learning , the iesuites in their conferences being not able to withstand him . quoniam aemulare non licet , nunc in●ides . he had his refuge here , where by the speciall care of that great fauourer of learning k. iames ( of blessed memory ) he was provided for in scotland , his natiue coūtry , but so great was his harty loue to france , that by the effectual mediatiō of those honorable ambassadors then in france , he gat that envious sentence reversed , which being done he immediately conveighed himselfe to montauban to bee professour there , where he ended his dayes , to the great losse of gods church , and that vniversity . now seeing the feruent loue that hee had in doing good to my owne natiue country , i haue endeauoured ( as much as lyeth in mee ) to requite his loue , and to make his french worke speake english. if this tract bee fauourably receiued , and that i shall perceiue my english phrase tollerably to be approued , your kind acceptance shall encourage mee to a greater worke : my nature abhorreth idlenesse , and beeing in such a place , i loue to be doing , and to imploy my selfe , for feare to be worse imployed* . enjoy this as a prodromus , till by your prayers god of his infinite grace and mercy enable mee to end my greater worke now in hand . farewell . thine in the lord iohn vernevil . chap. 1. the subtility of those who shunne the reformation , and the sincerity of them who require it . it is sayd that alcibiades as yet but young in yeares , but in craft and subtility already aged , comming on a day to visit pericles , when one had told him that hee was busie making vp the accounts which hee was to giue of his office ; immediately replyed , it was better for pericles to busie himselfe , in seeking the meanes how hee might giue no accounts at all , and so went his wayes . this passage hath beene applauded by many as most sharpe and witty . but there are some , and of those not a few who much esteeme the vse and necessity of the councell it importeth : all bankrupts , pettifoggers , extortioners , and in a word , the whole rable of impostors make vse thereof , and haue recourse vnto it , as to the onely soveraigne remedie of their dispaire : and indeede hee that is convinced in his conscience , that knoweth that hee shall come short of his accounts , and in the proofe of his pretended right , it is his safest and easiest way to avoid the comming to any account , or triall at all . where contrariwise , hee that hath a cleare conscience , his reckonings ready , his cause good , doth flye nothing more then such shifts ; and desires , and endeauours aboue all to bee heard throughly , fearing least the prescription , exceptions , and pretences of cunning wranglers , though hee could make vse of them , should darken the equitie of his cause , and leaue behind it this scruple , that his cause in the issue of it , will prooue like to those other vnto which it hath some resemblance in the proceeding . would to god all men in the controversies of religion , were of the same opinion , and had the same courage , and true meaning , which humaine and civill wisdome doth suggest to vs in our law suites , that wee would bee willing to come to an issue . and since wee all agree that our heauenly father hath not left vs without a testament , that wee on both sides , know by what notaries it hath beene receiued , where they haue enrolled it , since wee haue the law and the testimony , that wee would also haue our recourse with a joynt consent , to that testament , to those notaries , to their registers , and say with one and the same voyce after the prophet , to the law and to the testimony , if they speake not according to this word , it is because there is no light in them . truely god revealeth not his will ; the prophets , the apostles teach it not , but by his word ; wee haue this word , what can wee aske more ? would wee know what the judgement of god is , what the testimony of the prophets , and apostles are concerning that doctrine ? ought not god himselfe to declare it ? should not the prophets and apostles publish it ? wee haue this declaration , wee haue ( no christian doubteth thereof ) the authentique coppy of this publication , haue we not then what wee neede , what we seeke , and aske so earnestly , to wit a sentence and a finall decree on our controversies ? truely it is not necessary , that the king , the secretary , the court , the register bee all present wheresoever it is requisite that the kings will be knowne , if wee haue the order of the court , wee are assured of the edict and decree . wee stand at this day on these termes , wee haue not to do with the iewes , neither with the turkes , who denie the authority , the one of a part , the other of the whole scripture . wee are christians , wee beleeue , wee all protest that we haue in the canonicall booke of the scripture of the old and new testament , the declaration of the will of god. we acknowledge on both sides that whatsoever is there contained , is the word of god which is able to make vs wise vnto salvation , and throughly furnished vnto all good workes . why do we then so earnestly demand the corporall presence of our judge ? why do wee desire that he should giue vs a vicar , a substitute , since wee haue his decree , and acknowledge that hee hath pronounced it ? chap. 2. the demand and proposall of those , who desire a holy reformation . this is the complaint of them , who at this day grieue and sigh ; lamenting the desolation of israel and iuda , who wish and demand , that as good iosiah caused the book of the law to be read before him , as esdras , and nehemiah did the like before the congregation , when they endeavoured to reforme the church , and restore it to her first integrity : so the like may be practised at this day . if in christendome all things be foūd conformable to this law in matters of religion , there will be no neede of changing any thing therein , but to punish rather those vnquiet spirits , those troublesome and schismaticall heretickes , which trouble and marre by their novelties the peace of the church , and repose of the whole world . but if this conformitie be not there to bee found , but on the contrary a difference & disagreeing , why should not gods truth be preferred before humaine inventions , the law before there customes , and the kingdome of iesus christ before the tyranny , and dominion of him , who hath vsurped both over the living and the dead , over soule and body , prince and people , an authority in effect wholy soueraigne ? and here let every soule in which there is left any touch of conscience , let every man in whom there is found the least sparke of manhood , remaining in such a division of the church , in such a disagreeing especially about things of so great importance , judge which of the two doth rather practise the craft of alcibiades in shunning and declining , whether they who demand that their proceedings be examined by the rule of this word , ( which we all avouch to be inspired , dictated , and registred by the spirit of god , or else those who shunne nothing more then the censure of this word , of this scripture , so farre as to charge it with defects , vnsufferable even in humaine writings , accusing it of obscurity , ambiguity , and imperfections ; which truly are the proprieties of the oracles of apollo , of the leaues of sybil's , but little agreeable to the the law of the almighty , the which the kingly prophet so much magnifieth as beeing perfect , pure , sure , and giving wisdome to the simple . chap. 3. wherein the objections against the foresaid demand are set downe , and that which is framed against the person of those which require it is refuted . since then wee are brought to this poynt , that instead of pleading the cause throughly , there is a question made whether wee ought to come so farre , they stand much vppon the quality of the accuser , they conteste against the sufficiencie of the iudge , to whom hee appeales . wee are constrayned first of all to examine the equity or injustice of this manner of proceeding . and first as touching the quality of the accusers , they terme them new start-vps , they aske them what calling they haue thereunto , by what authority they haue made so bold an attempt as to protest they desire the reformation of the church . the thing then objected to them is noveltie and rashnesse . but both of these objections are but a recrimination , the which cannot be verified , but that first their accusation be convinced of vntruth , and therefore ought not , neither can it be receiued , before that point of their accusation be cleared . they vndertake to proue that the doctrine of our lord and of the apostles hath beene altered and changed in that church which termeth it selfe catholique : they vrge that every other doctrine is to be rejected , no other admitted but that alone . they protest then , not that they will bring in , but that their meaning is to banish novelties , for which cause noveltie , cannot bee obiected vnto them , so long as it cannot be proved that they are innovatours : which is the chiefe point of the controversie : the question beeing not here of the nouelty of the persons but of that of faith and doctrine , according to which we ought to iudge of the persons , and not of it according to the persons . as learnedly tertullian . seing then that the summe of their accusations consist , in this that they accuse the church , falsely called catholique , to haue innovated , so long as it doth not appeare , whether their accusation be true or no , novelty cannot be obiected to them . as for the rashnesse of the accusation , no more can it be obiected vnto them , vntill that the accusation bee retorted by a direct and just defence : for even as in an estate and commonwealth , every man is admitted to accuse in case of high treason , and none is reiected , but vpon a manifest falsity of his accusation , neither is he accounted to accuse rashly , who accuseth truly : so in the church , whosoeuer accuseth of high treason against god , is to bee heard without objecting vnto him rashnesse , vntil it be prooued that his accusation is false : in an armie , in a besieged towne , whē there is questiō of treasō , no advise whatsoever is neglected , but they rather duly weigh & consider , not so much from whom it proceedeth , as the importance of it , the accusers are not punished , if their accusation be not found false ; but if it be true they are applauded , rewarded , advanced , and often promoted in the offices , and places of the accused . in the church of god , in matter of conscience wee ought not to stoppe any mans mouth , but to convince , or satisfie the heart and conscience ; such was the practise of the apostolicall church . the fathers haue so carried themselues towards heretiques , yea s austustine himselfe , speaking of the manicheans , is of this opinion . and if any of the ancients haue vsed perscription in any such case , it hath beene in matters that were not properly of the essence of faith : or if the doctrine was quaestioned , then haue they to do with them , who grounded not themselues especially vpon the scripture , but wrested according as they listed , some certaine peeces of it , forcing them to their purpose , and as it were by torture , making them to confesse what they never knew . and therefore the same fathers called thē sucifugas scripturarum , men who shunne the light of the scripture : yea in those times prescription became them well . it was impossible that then there should bee such a declining and falling from the trueth . the mystery of iniquity , which had already begunne to be conceiued in the times of the apostles , was yet in the cradle . our condition at this day is otherwise , who are come vnto the last times , who reckon a thousand and soe many hundred yeares since the flourishing and happy times of the apostles . during which so long space of time this mystery should in probability be well growne . wee see the most flourishing churches , in times past planted by the apostles , now brought into desolation , and we cannot now call to witnesse the memory of men . chap. 4. wherein are proposed the allegations against the sufficiencie of the iudge , to whom those who desire a reformatiō do appeale . bvt for all this they call in doubt the sufficiencie of the iudge , before whom the accusers commence their suite , to wit , god speaking in the scriptures , or by the scriptures . 1 they doubt whether hee can be iudge considered after that manner , because , say they every iudge ought to speake , now god speaking in the scripture , is as though hee did not speake at all , the scripture having neede it selfe to bee propounded , and applyed by some other . 2 and besides , the words of a iudge ought to be cleare , & intelligible , & this writtē word is obscure as much as may be . 3 thirdly , the scripture is ambiguous and subject to divers interpretations , whereas the decrees of a iudge ought to be certaine and positiue . 4 fourthly , the scripture is defectiue , and imperfect , and therefore cannot be extended , nor applied to the decision of our controversies . 5 fiftly , the resolution of a iudge ought to make them agree , who referre themselues to him , whereas it is seene what discord there is , even amongst those who would end these variances by the scriptures . 6 sixtly , the heretiques themselues make vse of the scriptures , whereas the sentence of the iudge , cannot advantage the party condemned by him . 7 seaventhly , if god speaking in , or by , the scripture were the iudge , to what end then serue the councels ? 8 finally , if we had no other determination then that of the scriptures , we must needes alwaies liue in vncertainty : for the weaknesse and deceitfulnesse of mans vnderstanding considered , who amongst so great a multitude , & in such a discord of those , who take vpon thē to haue the gift of the holy ghost , could know and discerne who hath it ? who amidst such a nūber of those who think they haue it , & are deceiued in their opinion can assure himselfe that hee hath it ? what then , do they refuse to be iudged ? by no meanes in apperance , but they would haue the church to be judge ; the truth is that when that comes to the vpshot , wee find that this church is themselues ; who would bee both iudges and parties , as shall be more plainely showne hereafter . chap. 5. the proposall of the meanes of nullity against the foresaid allegations , and the verifying of the first meanes against the first and second allegation . now let vs consider their arguments alleadged against the sufficiencie of the judge before whom they are summoned , which if they are not , 1 contrary to their owne designe . 2. to the truth . 3. if they do not tend to the subversion of christian religion : the accusers refuse not to accept of them . but if they be found incompatible , 1. with the cause for the defence of which they are alleaged , 2. with the truth , 3. with the authority of christian religion ; no body will condemne the accusers of false dealing , if they keepe themselues to their first citation and appeale . but we are confident that all these meanes of nullity may easily be verified : and that wee may proceede in order , let vs beginne with the first , and let vs consider all these reasons , one after another , if they do not oppose that cause in favour of which they are produced . 1 and as for the first , if god speaking in the scriptures , or by the scriptures is as if hee speake not at all , vnder a colour that the scripture is dombe , and giuing no sound , ought wee not vpon the same reason to say that the fathers speaking in their writings , the church speaking in the canōs of the councells , the pope in his decrees , and decretalls , in his breefes and in his bulls and indulgences : it were all one as if the fathers , church , and pope speake not at all ? and ought not the writings of the fathers , the canons of the councels , the decrees and decretals , the briefes , bulls , and indulgences bee propounded and applyed ? nay and that by such who are not qualified for iudges , to wit the particular or ecclesiastical persons who may erre , as not hauing the promise of infallibility . every one a part , as they are in their pulpitt's , in their states , or lesse solemne exhortations proposing the traditions of the fathers , the canōs of the councels , the decrees & constitutions of the popes , their breefes , bulls and indulgences . this first reason then drawne from the nature of the scripture that it is dumbe , that it hath neede to be propounded and applyed , cannot be admitted , vnlesse they will vpon the same grounds annihilate the authority of the fathers , councels , popes , in whose words the very pretended defects are to be found , as plainly ●ppeareth . 2 and for the secōd allegation touching the obscurity of the scripture , it cānot be maintained , but it must be withal averred , that all the proofes drawne from this word are likewise obscure and consequently that the romish religion cannot be gathered from the scripture , but by guesses and coniectures : so that all the proofes drawn from this scripture , to maintaine the doctrine of the romish church , shall be meere coniectures and guesses : and are they not to blame then vpon this reckoning , not to bind those that accuse the romish church of reuolt , to keepe themselues to the iudge before whom they haue made their appeale ? seing hee speakes so obscurely on the accusers side , that hee will never iustifie his accusation , neyther condemne the party accused , who being in possession , whereas the accuser is the plaintife , if the evidences by which hee pretends to verifie his accusation be obscure , and intricate , ought rather oblige him to produce them , then oppose or hinder that hee should make vse of them . for hee that accuseth , and for proofe of his accusation , alleageth reasōs too hard to be vnvnderstood , that hee may seeme to speake welch , or irish , both iustifies the party accused and makes himselfe worthy to be laughed at . chap. 6. the verification of the first meanes of nullitie against the third , and fourth allegation . 3 bvt ( if as by the third allegation it seemes ) the scripture bee ambiguous . and capable of divers interpretations , wherefore and with what reason is it , that the doctors that terme themselues catholickes doe make more account , of one expression of scripture , then of another , grounding themselues either vpon the circumstances of the very text , which is expounded , or vpon some other passage of the scripture , the sense whereof is cleare , manifest and certaine , and not simply vpon the authority of the church ? if the scripture be as they say , a nose of waxe , theramenes buskin , a shoe for both feete , a wethercock which turnes with the winde : wherefore do they refute by scripture the interpretations , nay , rather the false glosses of heretiques ? wherefore do they not barely alleage vnto them the authority of the church ? verily according to their reckoning , for the prooueing of transubstantiation , they neede no more vrge the words of the scripture , hoc est corpus meum , neither to say that they must be taken as they sound , as being words of a last will and testament , seing that this passage being a part of the scripture , is according to the nature of the scripture ( if their allegation be true ) ambiguous and capable of divers interpretations : and therefore they ought not to beleiue transubstantiation by reason of this place of scripture , but because it hath pleased the church so to interpret it : and so the beliefe of the church of rome will not bee grounded vpon the scripture , nor ruled according to it ; but quite contrary , the sence of the scripture , is ruled and grounded vpon the knowledge of the church ; so that the foundation is builded vpon the house , and the building is the levell and the square . and to conclude , how commeth it to passe that they say that the scripture proueth so distinctly , so clearely , so evidently the pretended authority of the church , that they wonder how those that do but read the scripture can admit it , if so bee that the scripture bee ambiguous , and of a double meaning as hath beene pretended by the third allegation . 4 touching the fourth defect objected against the scripture , to wit that it is imperfect , and doth not sufficiently furnish vs with reasons , for to proue or refute what is to be beleeued , in matters of controversie betwixt vs. if this objection bee received , how haue the doctors of the church , which is called catholique , vndertaken to proue all the points of the romish religion by the scripture ? haue they taken vpon them rashly a thing impossible ? would they shew themselues in this sophisters and cavilling disputers , seeking in the scripture that which is not there to be found and prouing a truth by a lye ? or are there some points of doctrine beleeued in the church termed catholique , which are not contained in the scripture ? who amongst them all dare vndertake to make a catalogue of any such points ? what may those points of doctrine be , that are not handled in the scripture , for being silent in which , the scripture is termed imperfect ? they are not points touching the trinity , the incarnation of the sonne of god , the redemption of mankind , or of faith in iesus christ , of hope , charity and repentance , of the necessity and practise of good workes , of life eternall , of baptisme , of the preaching of the word , of the holy supper ; these points and those that depend on them are without doubt retained in the scripture . what then can these articles of faith bee , of which the prophets , the apostles , nay god himselfe hath spoken in the scripture ? is it the article of the popes authority , not only now to excommunitate , but also to depose kings ? his authority of dispēcing with mariages , with which god dispenceth not in his word ? to make eating of flesh in lent ( a thing of it selfe indifferent ) to bee a sinne ? and that an incestious mariage be not incestious , or else the article of his imperiall dominion so soveraigne and supreme that although hee should lead whole troupes of silly soules into hell , none may presume to say vnto him my lord why do you so ? and of so large extent that it reacheth vnto the soules both of the liuing and the dead ? or are they the articles of worshipping of images , of invocation of saints , of the fier of purgatory , as hote as that of hell , of workes of supererogation , of merit ex congruo & ex cōdigno , that iesus christ hath sacrificed himselfe vpon earth twice , to wit , when he celebrated the holy supper with his disciples , and not once alone vpon the crosse , that divine service ought to be sayd in an vnknowne tongue , that christ hath not saued by his death the litle children which dye without baptisme . and if there be any other article of this sort of which the holy ghost hath made no mention , and the prophets , and apostles haue written nothing . no the holy ghost hath dictated , the prophets and apostles haue written the cleane contrary , that the temporall authority of kings is immediatly from god. that every man is subiect to , and not aboue the law of god. that the very apostles are the servants , but not the lords of the church . that the soules of them which dye in christ rest from their labours . that wee must not call on him in whom we have not beleeued . that wee must not bowe downe to images . that when we haue done all wee can , wee are vnprofitable servants . that christ hath not offered himselfe oftentimes , but once . that the vse of an vnknowne tongue in the church is a curse . that christ receiued the litle children , yea before baptisme . chap. 7. a verifying of the first meanes of nullity against the fift and sixt ●llegation . and for the fifth reproach cast vpon the scripture , to wit , that those who make profession to end their controversies by its determination , are disagreeing in opinion , if this consideration should make that god speaking in the scripture or by the scriptures , were not a competent iudge to determine our controversies , it would follow also from thence that neither the church should be our iudge , since in this respect there is no difference . for in the times of the primitiue church , both arrians and orthodoxes , donatistes & catholiques , did pretend to follow the judgement of the church . the arrians did reject the councell of nice , required a new councell : yea many arrians in effect protested that they would hold themselues to the councell of nice : so that by this account the church it selfe shall not be the iudge , if from the discord of them , who professe to referre themselues to the decision of a iudge , wee shall conclude the insufficiencie of the iudge . finally amongst the doctors , who call themselues catholiques , and protest all with one full consent to submit themselues to the judgment of the church , what jarres ? what contentions are there ? the angelicall d s thomas holds that the crosse is to be worshiped with a religious worship , to this purpose hee brings the authority of the church : and proveth that the image is to bee worshipped with the very same worship which is due to the same thing represented by the image . bellarmine is not of the same opinion , assigning a lower degree of worshippe to the image , then to the thing whereof it is an image , and for strengthening of his opinion hee also alleageth the authority of the church . wherefore then cast they this reproach rather on the sacred word , then the church ? and whereas in the sixth place , they endeavour to prooue that , god speaking in the scripture , cannot be judge of our differencies , vnder a colour that hereticks do challenge and attribute to themselues the scripture , by the same reason they conclude also that neither the church shall bee iudge : for heretiques make vse of the authority of the church as of a cloake , cite the fathers , the councels , the traditions of the church . but if it bee replyed , that this is for shew only and in sophisticall manner ; the answer also is easie , and at hand , to wit they do the like in alleaging the scripture : therefore things stand vpon the very same tearmes , were it not that some though they dare not speake , yet do thinke that the scripture indeede favoureth heretiques , which were all one as to imagine that god by his word doth cover ( as with a cloake ) the devils lyes , which were as impious to thinke , as blasphemous to speake . chap. 8. the verification of the first meanes of nullity against the 7. and 8. allegation . and concerning that which is demanded in the seauenth place , for what serue councels if scripture can reconcile vs ? do not they see they make way to another counterdemaund no lesse vrgent , to wit , for what serue the councels if the church be our iudge ? they cannot here replye that the councels make this church , which is the iudge that they require : for then it may be obiected that the church is without a judge saue only during the time of a councell , and that once expired ( or not begunne ) there shall be no meanes to resolue the doubtes of conscience . and who shall call this councell ? shall the emperour and the kings ? but their thoughts are otherwise distracted , neither do they agree amongst themselues , and though they should take the businesse to heart , and to that end should agree , haue not those of rome stripped them of their priviledge of calling a councell , as heretofore they haue done ? or shall the pope ? hee feares too much those assemblies , hee knoweth very well what affronts haue been given to his predecessours in them , and what hazard they ranne even in the last councell of trent , notwithstanding all their canvassing , and vnderhand dealing , and that the holy ghost was sent thither by post from rome . furthermore the councell cannot bee held alwayes , neither can every one bee there present to heare it speake viuavoce . amid'st all those difficulties what shall become of doubtes and disputes ? who shall resolue them ? who shall determine them in the meane while ? how shall the conscience by this meanes haue alwaies a iudge to whom shee may haue recourse to be resolved ? and now in the church which tearmeth it selfe catholique who shall be iudge in our controversies ? shall it bee the councell of trent ? but no iudge will bee admitted that speakes not viuavoce , and henceforth in this respect the councell of trent , and all other councels are as dumbe as the scripture : they are cited , they are wrested to diverse senses . if this question then touching the vse of a councell ( to which we shall answere directly hereafter ) doth force vt to renounce the iudgment of god speaking in the scripture , it will also force them to renounce the iudgement of the church . finally the last allegation touching the vncertainty of humane iudgement when we are to iudge who hath the spirit , or whether one hath it himselfe or no , amongst so great a number who disagreeing one from another do all notwithstanding equally lay clayme to the gift of the holy spirit . if this allegation take place , it will also cause that no recourse can bee had to the authority and iudgement of the church , for if it be so , that ( according to the allegation ) it cannot bee knowne who hath the spirit , or who hath it not , because of the weakenesse of humaine iudgement , and the multitude and discord of pretenders ; how shall it be known who are those who make the catholique church or not ? truely every man that cannot assure himselfe that hee hath the spirit , which alone inspireth true wisdome , ought also to doubt whether he bee not a foole , and ignorant , when question is made of iudging of such things which belong to the spirit . and since it belōgeth not to fooles to iudge who are wise men , every one being according to this last allegation , bound to doubt that he is a foole , as being destitute of the spirit ; no man by the same reason can iudge which is the assembly of those who are truly wise ; no man ( the incertitude of his iudgement considered , if this allegation hath place , in such a multitude , variety and discord of those who vsurpe as propper vnto themselues that title of the church , pretending all that of right it belongs vnto them ) can make any certaine choyce , or cull out those on whom in trueth it is to be conferred . chap. 9. the verification of the second meanes of nullity against the first allegation . it is then very manyfest that all these allegations are incōpatible with the intent of those who alleaged them , but forall this they will darken , and weaken the right of the cause against which they are alleaged , if wee do not also shew their falsitie , and impertinencie , which is the second meanes of nullity that wee haue opposed against them . to beginne then with the first , it is an infinite wrong that the written word of the liuing god is called a dead and dumbe letter , that god speaking in this fashion should bee accounted not to speake at all , vnder colour that hee vses not a voyce , the which cannot be admitted in the diuine nature , which is not necessary amongst men , but for to carry , and conveigh by the eare to the heart the conceptions of the minde , and together with them the knowledge of those things whereof they are the image : which beeing done by another meanes , as by writing , the liuely voyce is no word necessary . hee therefore spake very wittily who first called bookes dumbe maisters , at once indeavouring to expresse what they were in regard of the sound , and what in regard of the vertue and efficacie , of expressing and teaching , to wit , dumbe , if wee respect the sound , but eloquent and powerfull , if wee regard what they expresse , and teach ▪ we heare not at this day the voyce of demosthenes nor of cicero , neverthelesse when wee read their writings it seemes vnto vs that wee heare them . the instructions of an ambassadour , the testament of a father , the sentence of a iudge , the letter of a friend , the authentique coppie of a contract , do they not expresse the pleasure of the king , the will of the father , of the iudge , of a frtend , of such as haue made any contract after the same manner as the vocall word and liuely voice ? and shall not wee make the same account , of the instructions , of the testament , of the sentence , of the letters , of the authentique coppie of the contract , which our king hath giuen to his embassadours , our heavenly father hath left to vs his children , the iudge of the whole world hath pronounced , the bridegroome hath written to his spouse , and which the mediator betweene god and men the lord iesus hath sealed with his blood ? for had yee beleeued moses ( sayth the lord ) ye would haue beleeued mee , and neverthelesse moses then spake not , but in and by his writings . they haue moses and the prophets , sayd abraham to the rich glutton , if they heare not moses and the prophets , speaking of the rich mans brethren , neither will they be perswaded though one rose from the dead . and yet who doubteth but that in those dayes moses and the prophets were not liuing in the world , nor spake vnto the world any other way , but in and by their writings : so true it is that he who imparts to vs his minde by writing , doth speake and converse with vs , albeit we heare not his voyce . and therefore since we haue , as wee acknowledge on both sides , the writings not only of moses and the prophets , but also of the evangelists and apostles , why should not we hearken vnto moses and the prophets , vnto the evangelists and apostles ? why shall wee say , vnder a pretext that they are dead , that they speake no more ? do they not speake all at this day in the same manner as moses and the prophets did when abraham willed that we should giue eare vnto them ? and since it is most true that the scripture is giuen by inspiration of god , that it is not of private interpretation , why should not we receiue it with the the same reverence , which wee would yeeld vnto it , if wee should heare him delivering it by word of mouth vnto the prophets and apostles ? the letter and the word change not the signification , neyther the force and efficacy of it , like as the voyce and sound ( with men of vnderstanding addeth little or nothing vnto it . but yet if we so much desire the sound & noyse of the voyce , let vs heare this word propounded , let vs heare it preached , let vs heare it red . but as we heare the cryer & sargeants proclaime the ordinances , and decrees of the court , when they put them in execution , without attributing ( for all that ) vnto them the title & honour of iudges : yea if we find but the coppie of them fixed in our absence on our doores , we read it with reverence and readily obey it , so that there is no neede of the personall presence of the iudge , who is sufficiently enough present , when he speaketh vnto vs by his decree : let vs then at least , beare the same respect towards the coelestiall iudge and his holy decree , which wee do towards an earthly iudge , towards humaine ordinances , although we haue but the coppy of it , let vs read it with humility , let vs obey it with zeale , let vs not require that the invisible should make himselfe otherwise visible vnto vs , that the dead should rise from the graue ; yea let vs rather meditate on this trueth , wee haue moses , wee haue the prophets , if wee heare not them ( to wit ) speaking in their writings , wee should not a jot sooner be perswaded , if they should rise againe from the dead and speake vnto vs. chap. 10. the verification of the second meanes of nullity against the the second allegation . with as little reason do they accuse the scripture of obscurity : for if they speake of the matter handled in the scriptures , truly it surmounteth humaine sense and vnderstanding in what manner soever it bee considered , either as it is proposed in the scripture , or published in the church , it being altogether impossible to proue it by demonstrations , or to sette it downe by way of conclusions , and principles as in other sciences : but this obscurity is easily resolued by the light of the spirit , which wanting in the heart , it is no more possible to judge of the truth , whether it be considered as written & delivered in the scripture , or heard , as preached by the church , thē it's possible for a blind man to judge of colours , and of the light of the sunne : or a foolish and madde man of true wisdome . whence it appeareth , that it is not the sentence of an externall iudge which can order this rebellion of humaine vnderstanding against the trueth of god , seing question is made , of convincing the conscience which is the proper worke of god leading by the force of his spirit every thought captiue vnder the obedience of christ. as neither it is the authoritie of the earthly iudge in civill causes , which canne conuince the partie in his conscience , but the acknowledgement and feeling that hee hath in his soule , of the equity and justice of the sentence , of the which as long as it remaineth vnknowne vnto him hee cannot bee satisfied , though hee may bee constrained externally to obey it . in matter therefore of religion , when men goe not about to constraine , but to perswade , not to stoppe the mouth by violence , but to convince the heart ; no question is to be made in this case of hauing an externall iudge determining by definitiue sentence , but rather of an internall doctor perswading the heart . for no man comes to mee ( saith our saviour ) except the father draw him , alleaging to this purpose the scripture speaking of the prophets , and saying that they shall bee all taught of god. but if they speake not of the obscurity of the matter which is handled in the scripture , but of that of the phrase and manner of speaking and of that of the wordes vsed by the holy spirit in expressing of it , without doubt they accuse the holy spirit eyther of inability , or vnwillingnesse to expresse himselfe intelligibly . but neither the one nor the other canne bee sayd of him , without detracting either from his wisdome , or his goodnes . certainly that law of which dauid speaketh which he magnifieth so much , for it's light that he calleth it a lanthorne to his feete , and a light vnto his path , making wise the simple , was a written law , was the scripture , which giueth by this reckoning vnderstanding not only to the prophets and great ones , but also to the most simple and ignorant , this was the scripture of which the apostle speaketh when he sayth that whatsoeuer things haue beene written afore time haue beene written for our learning : and therefore by the same reason clearely & plainely , there being no greater enemy to learning then obscurity . it was the scripture which he termed to be giuen by inspiration of god , and profitable to teach and instruct ; how can this be if it be obscure ? likewise he sayth , that timothy had knowne the holy scriptures from his child hood nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his very infancie . do we vse to reade darke , obscure authors vnto little children ? it was the scripture which the apostle saint peter calleth a light that shineth in a darke place . and what difference is there betweene darknesse and light , a lanthorne and obscurity ? and to be breife , it was the scripture , the reading of which hath beene so much recommended , by the ancient fathers ; namely , by saint chrysostome whose exhortation so patheticall and pithy , so often reiterated and inculcated shew plainly that this abuse of not reading the scriptures , vnder a colour of their obscurity , did long agoe in his time begin to creepe into the church , but was neither receiued nor approued by it as now it is . and here it may be some will say vnto vs that it cannot be denyed , but the scripture is obscure , otherwise to what end serue so many cōmentaries , homelies , and sermons ? but the answere is very easie that we deny not that the scripture is in many places very obscure , god hauing so ordained it of his infinite wisdome , for to beate downe the presumption of man , and to rouse vp his lazinesse to a holy studie , and diligent reading of it ; as s● augustine hath very well observed . but wee say with the same father , that in those things that are most plainly sette downe in the scripture are contained all things which concerne faith and good manners . for as touching what is over , and aboue that , the whole militant church were it vnited in one , were not able to expound all the obscure places in the scripture , otherwise she would not haue beene , so vncharitable as not to haue taken care to haue furnished her children with an ample and authenticke conmentary , which might make all the scripture cleare and without obscurity ; and as touching preaching and commentaries , they serue not alwayes to illustrate , and explaine , but oftentimes to delate and amplifie , and when they do illustrate , they do it not by any light borrowed elsewhere then from the scripture itselfe , interpreting the scriptures by the scriptures themselues following therein the councell of the fathers , and the practice of the levites , of whom it is written that they did read in the booke of the law of god expounding it , and rendring the true sense of it , causing it to be vnderstood by the scripture . so that we way iudge of the sense of that which is obscure , by the sense of that which is cleare , & likewise discerne whether the interpretatiō be agreable to the place of the scriptures , by that which goeth before , and followeth after , whereas in a place that is difficult , to speake properly , when the interpretation of it is given cannot be receiued but vpon credit , and with relation to the authority of the interpretors , because in such a case wee cannot see the correspondence that is betweene the text and the commentary , the words and the sense , which cānot be said of good & whole some interpretation of the scripture which therefore ought not to bee condemned of obscurity . chap. 11. the verification of the second meanes of nullity against the third and fourth allegation ▪ the third accusation of ambiguitie is as vniust as the two former ; for if the scripture had beene ambiguous , and capable of divers interpretations , how had it bin possible for the apostle s● paul to convince the iewes by the scriptures ? can one by any saying having an ambiguous and double meaning , force the vnderstanding and the conscience of an obdurate and obstinate enemy ? how could the iewes of berea examine by the scripture the doctrine of the same apostle s. paul ? that which is ambiguous , and may bee bent too and fro can it serue for a rule ? the question not beeing of a lesbian rule which is rather ruled then doth rule , and measured , then it selfe a measure , which is bowed and bended whither soever wee list , but of a certaine and constant rule which is alwayes the same . and how did our lord imploy , not only his authority , as the sonne of god , but the scripture it selfe , when he would proue the resurrection of the dead against the sadduces , and so pregnantly that even the deuill himselfe with all his sophistry could not answere the argument , shall we thinke hee proued a truth which he vndertooke to cleare , and put out of all doubt by a passage , the sense whereof was doubtfull and vncertaine ? and what , ( for we also alleage the fathers ) are not both athanasius and s. augustine of this opinion ? that by a due consideration had of what goeth before , and what followeth after , and by the consent and agreement it hath with the principall scope of the matter which is there treated of , the scriptures are to be interpreted against hereticks . how could it be showne by the same scriptures which is yet dayly practised that a false and hereticall interpretation doth not agree to the scripture ? and finally is it in conscience seemly in calling the scriptures ambiguous , to brand them , and disgrace them so farre , as to fasten vpon them the marke of satans oracles ? if they had beene such ; if tertullian had beleeued them to be such , the hereticks had never given them occasion to call them , hee himselfe had never called them , lucifugas scripturarum , such as shunne and flie the scripture as the oule or batte doth the cleare sun-shine . the fourth accusation of the imperfection of the scripture is noe lesse grevious , and vnjust : for since the scripture hath beene ordained of god to make men wise unto saluation , and perfect vnto every good worke . it must without doubt containe all doctrine necessary to salvation , otherwise it could not attaine its end . and since scripture it selfe doth promisse this so exact and perfect doctrine , either its witnesse is not of god , or what it testifies of it selfe is true . nay which is more , god hath expressely prohibited to adde to it , or to diminish any thing from it . and if this hath had place in the old testament , shall it not in the new which is much more full and perfect ? it is not to bee beleeued . let vs then adore , as tertullian speaketh , the fulnesse of the scriptures , and let vs not heare ( as athanasius speaketh ) neither receiue any thing besides or aboue thē in that which concernes the doctrine of faith . for touching the policy , & ceremonies vsed in the church ; it is another matter , wee avouch that the fathers did not thinke themselues bound to giue an accompt of them by the scripture . but a great part of those ceremonies vsed in their times hath bin quite abolished , so that they are no longer in vse , no not in the romish church , which notwithstanding doth glory so much for keeping & observing of traditions approued by antiquity , & receiued for apostolicall . chap. 12. the verification of the second meanes of nullity against the fift allegation . touching the fift allegation that the scripture cannot be the rule , seeing it cannot put an end to the dissentions of them , who make profession to keepe themselues strictly vnto it , is also wonderfully perverse . for question is not made of such a rule , as vnto which , all those should truly and indeed conforme themselues , who make a shew so to do , neither of finding such a iudge , as all they who professe to yeeld , & referre themselues to his judgement , should in effect performe it : so long as the church shall be militant here on earth , such a rule , such a iudge will not be foūd . but the question is of finding a rule , of finding a iudge , to whom whosoever shall submit himselfe , to which whosoever shall conforme himselfe , shall not disagree frō those who do the like ? otherwise albeit that passion , and malice hinder not that men may seeme to hold themselues to one certaine rule , of which the doctrine is evident and playne , for to disguise the businesse and colour over a bad cause these vices notwithstanding will not suffer vs in truth to conforme our selues thereunto , as is seene in the example of the heretiques aboue alleaged , who did protest to keepe themselues to the councell of nice , and to the traditions of the fathers . moreover we do not seeke a rule to which whosoever conformeth himselfe doth it wholy in all points . for it is well knowne that the fathers did conforme themselues to the patterne of the scripture , to the consent of the church , and yet which of them hath done it so exactly ? all of them by reason of humaine infirmity , disagreing one with another , and oftentimes from themselues . he that shall say , that therefore god speaking in the scripture is not iudge , by the same reason should bee forced to conclude , that neither the church it selfe is iudge . but the question is of finding a iudge , a rule which might cause agrement at least in the principall points , amongst all those who sincerely desire the knowledge of truth . there were betwixt the christians and the iewes great controversies , they protested both the one and the other that the scripture was the rule . and s t paul that hee taught nothing but what the prophets had foretold . and the iewes would receiue no other doctrine , but that of moses and the prophets : ceased he therefore to convince the iewes by the scriptures , and apply them as the rule against them ? and vnder colour that the iewes boasting themselues in moses writings , agreed not with the lords , who made as much or more reckoning of them , did he forbeare to tel them , had yee beleeued moses , yee would haue beleeued mee , for hee wrote of mee : but if yee beleeue not his writings how shall ye beleeue my words ? and in the verse immediately going before . do not thinke that i will accuse you to the father , there is one that will accuse you , euen moses in whom you trust . chap. 13. the verifying of the second meanes of nullity against the sixt allegation . bvt if hereticks for answere vnto the sixt accusation , lay claime to the scripture , it is not in effect and indeede but only in shew . and therefore as those who make some false demonstrations in the mathematicks , although they make vse of principles of the science , are notwithstanding refuted and convinced by the same principles , and therefore their errour is no ways preiudicious to the authority and certainty of the mathematicks : even so the hereticks , albeit for to cloake their heresie , they teere in peeces the scripture , and wrest it to their sence , ought neverthelesse to bee convinced , no otherwise , then by the same scriptures of which the lord hath left vnto vs a notable example in his person , when being tempted by satan who applyed and vsed against him the scripture , he repelled the temptation by the same scripture : the holy fathers also did they leaue of to beate downe heresie , even so farre as to put it to death , by this sword of the spirit , albeit that heresie also in shew made vse of it . truly the hereticks forge their heresie first in their heads , and then afterwards seeke it in the scripture , which favoureth them so little , that if their controversies were to be determined by it , they would not subsist , as very well said tertullian , who had never suffered himselfe to be carried away to the vaine fancies of montanus , if he had firmely held this his maxime . chap. 14. the verifying of the second meanes of nullity against the seaventh allegation . as for the councels if wee liued in the times of the apostles , wee should thinke it very expedient to intreate them to assemble themselves in a councell to determine our controversies : their quality , the authority of their charge , or rather the extraordinary gifts , and the particular assistance of the holy ghost , giuing them this advantage of being both able and willing to judge infalliblie ; humaine ignorance would not blinde their eies that they could not see the truth , and the feare of a pope , of an emperour , of kings , would not hinder them to vtter it . but we stand not now at this day , on such termes , this infallibility is no where to bee found , there are no more prophets , no evangelists but only as they exhibite thēselues to vs in their writings : every leader of the church taken a part , is subiect to erre , & all vnited together in one body , bring with them their portion of infirmity , the weaknesse of humane nature , passion , particular interest may intermingle themselues into their consultations , and so hoodwinke their eyes that they cannot see the truth , or so tye their tongues that they cannot vtter it . witnesse the trueth of this the history of the councel of trent , * set forth by those who were engaged more then ordinary to couer its shame , avowed and evidently receiued in this kingdome of france , to strengthen the opposition which hath bin alwayes framed against it , & to vphold the liberty of the french church , a history which none hath beene able to disproue to this day . but here it may be sayd , hath not then the lord in vaine promised his assistance , if wee should yet doubt of the infallibility of the determinations of the councels ? god forbid , for is it not doubted , nay is it not formally denyed that particular synodes are infallible ? is it not avouched that they haue erred , and yet the promise of the lord remaineth still true ? and it will availe nothing to reply here , that the promise was not made to particular councels , but to the generall which are called oecumenicall . for the lord hath promised to be as wel in themid'st of two or three gathered together in his name , as of a whole multitude . if this promise hindreth not , but two or three may erre , how shall it oblige vs to judge better of a multitude ? what then the lord shall not hee keepe his promise , and shall not hee bee justified when hee speakes ? nay , let every man be declared a lyer , that the lord may be acknowledged faithfull and true : for hee hath promised not to a multitude only , but also to two or three the assistance of his spirit in their consultations , to wit , if they be gathered together in his name , if they seeke him in trueth . but who canne discerne who are they ; if not by the holinesse of their constitutions , which if it be not found in them , wee are not bound to beleeue that they were assembled in the name of christ , nor consequently that they haue beene made pertakers of the benefit of such an excellent promise . saint augustine well knew this truth when hee affirmed that the councells even those which are generall may be corrected and reformed . to what good then serue the councels ? truly oftentimes they are so farre from beeing good , that they are pernicious : for if the number of those which are good bee the lesse without doubt the multitude will carry it , and it will bee as the councell of the foure hundred prophets and one , holden in the presence of iehosaphat , and ahab , where the 400 evill prophets crushed the one good , and carried it notwithstanding all the resistance he could make . for which cause the religious wisdome of holy athanasius cannot sufficiently be praised , opposing himselfe against them , who required synodes vnder pretence of reforming the faith , in alleadging vnto them that wee haue the scripture more proper for this purpose then any other meanes whatsoeuer , yea that because hee doubted least the multitude of the worser part might sway the ballance . in the time of gregorie nazianzen things were come to such a height of corruption , that being summoned by procopius in the emperours name to come to a synode , hee excused himselfe saying , that hee never saw any good issue of a synode . but when a councell may bee held composed of men well red in the scripture , zealous of the glory of god , louers of the peace of the church , there is no doubt but such an assembly may bring forth much good , because it might cleare , that which is difficult , not by it's owne authority , but by it's sufficiencie . even as when a window is opened by a strong dextrous hand , which was shut vp before ; the more weake and vnable who could not open it , do see the sun , perceiue the opening , not because of any authority of him that opened it , but by reason of his strength , & dexterity manifesting it selfe by a visible and sensible effect . but such councels we may rather wish then looke for . the deluge of vices which hath overflowed christendome having drawne vpon vs this horrible judgement . such was that first councell of nice , that tooke the scripture onely for the rule and square of it's judgement , and refused not to submit it selfe to the touchstone and triall , as s● athanasius witnesseth , proposing to other councels , or rather conventicles , the example of this councels modesty to make them blush with shame and confound their pride . and indeed it was a remarkable thing , that the fathers protested that they would not vse the authority of the councell of nice against the arrians , but of the scripture , vpon which the councell of nice is founded , what shall wee then conclude , but that wee ought to approue of the good councells , receiue their ordinances with reverence , not because they could not erre , but if so they haue not erred , and argue in this manner against heretickes , when matter of right is called in question . the councell hath so concluded according to the scripture , therefore it is true : and not after this manner . the councell hath so concluded , therefore it is so . but in matter of fact and touching history , to judge what is that which is vniversally beleeued and receiued , and by the greater part , wee may wel conclude from the determination of an oecumenicall councell , that it is beleeued and receiued generally : and therefore the councells also are good for this purpose to stoppe the mouth of hereticks , who might pretend the consent of the church , and by such a protestation giue some scandall to the weaker , which by this meanes may easily be taken away . truly if the councels had thought that their consultatiōs should be approued , because of their authority simply ; & not much more rather , for the truth of them , and their conformity with the scriptures , they had never inserted in their acts the places of scripture , the reasons on which they grounded themselues , they had never framed vs , a man may say , a verball processe of all that had passed , but they would haue contented themselues to haue inserted the canons only without any further declaration , but not proceeding after this manner , they would giue vs a reason of their deliberation , and recommend themselues famous , not by the vsurpation of a soveraigne authority , but by a declaration and exposition of the trueth , that so our faith might not bee grounded vpon humane authority , but vpon that of the living god. and truly to what end is the ceremony of laying the bible vpon the table in a councell ; is it not to declare that it's authority is ruled by a law ? and as a iudge in a politicke estate , who hath the princes law for his rule , ought to judge according to that law , and is accountable for his judgement : so are the councels to determine according to the scripture , and are bound to make apparant vnto the conscience , as much as lyes in them , that they haue judged according vnto it : but some may say , councels at lest are subordinate iudges . bee it so ; but wee seeke a soveraigne iudge , a iudge from whom it is not lawfull to appeale , an infallible iudge . this authority , this priviledge cannot bee giuen to councels . wee seeke a iudge that is alwaies on bench giving audience , a iudge to whom wee may at all times haue recourse , and such councels cannot bee . chap. 15. the verifying of the second meanes of nullity against the eight allegation by declaring the impertinasy thereof . the last point remaineth to be cleared , to wit , whether the vncertainty of humane iudgement canne cause that god speaking in the scripture should not bee fit to be our iudge , since a man cannot know , neither who hath , nor whether he himselfe hath the holy spirit , or not , and here first of all could wee answere that touching the matter in hand , the question is not whether wee canne know immediately , or as the schoole speaketh à priori , who hath the holy ghost : but onely who speaketh according to the scriptures , which being resolued , by conferring the scriptures , with that which is proposed , wee may easily conclude , if passion and malice darken not the vnderstanding who proposeth the words of the holy ghost , and by this meanes discerne à posteriori as they say who hath the spirit , seeing that in regard of pastors and doctors none preach the word of the spirit but those to whom the spirit hath suggested them , how wicked and detestable soever otherwise they may bee . so that the question is brought to matter of fact , to witte ; who proposeth that which is contained in the scripture , which question is cleared in examining the doctrine proposed by the scripture ; as the proportion of a building is knowne by applying of the square and levell . for example , the iewes of boerea did not directly and à priori inquire whether saint paul when hee preached vnto them was inspired of the holy spirit , or no ; it had beene an impossible thing for them , seeing it is the property of god alone to bee the searcher of hearts . but they made inquirie for all that whether saint paul did speake according to the scriptures , and hauing by conferring of saint pauls doctrine with the scriptures , discovered the conformity , and how they answered the one to the other , they judged truly , & as indeed it was , to wit , that saint paul spake not of himselfe , but by the holy spirit . yea the ancients themselues , hauing to do with heretickes who made shew to hold the scripture for their rule , haue not refused to dispute before a pagan iudge , who although by reason of his vnbeliefe hee was not capable to judge whether of two parties maintained the truth , pronounced neverthelesse and very happily which of the two concluded most conformably to the scripture , which both the one and the other alleaged for their purpose , but the same sufficeth vs at this day in our controversies : for if it be apparant who speake according to the scriptures , no man who maketh profession of christianity doubting of the scripture , the conclusion will bee plaine and evident , that whosoever hee be , speakes according to truth , and by the spirit of truth : there is much difference betweene beleeuing the principles of christian religion , and judging who teach most conformably to those principles . to the first , faith and the illumination of the holy spirit , are absolutely necessary : for the second , common sense is sufficient . to beleeue that the scripture is true , when it teacheth vs that there is but one god , that the father is god , the sonne god , and the holy ghost also , that the father is not the sonne nor the holy ghost , neither the one nor the other , for this faith onely is required . but to inferre from thence that the nature of god is one in number , that the persons of the trinity are distinct , yet not divided , that they communicate in one and the same nature , for this i say common sense alone sufficeth , which cannot deny the consequent , the truth of the antecedent once granted , which without all doubt cannot bee comprehended but by faith . it is then in vaine to aske who shall judge of the consequences , as if a man hauing learned in a historie how many companies and how many souldiers in every company were in an army , how many troopes of horse , and how many horsemen in every troope , one should demand who shall judge whether the number of the souldiers of which the army did consist be rightly collected frō thence : in like manner if we can proue by the scripture that , that which christ gaue to his disciples , was bread broken , and if wee proue by the same scripture that the body of christ is not broken in the eucharist , and that yet much lesse the bread brokē is christs body , to demād here who shall judge whether a man may inferre from hence that the lord gaue not vs externally his own body in the eucharist is all one as to aske , who hath common sense . likewise , when the apostle sayth , that wee are saued by grace , through faith , and that not of our selues , it is the gift of god , not of workes least any man should boast , if it bee asked here who shall judge , whether it can be gathered from hence , that wee are not saved by the merit of our workes , but by faith , wholly relying vpon this grace , without hauing merited it our selues by any workes of ours ? is not this to aske how a man might know that hee is in his senses ? but if the consequence bee so obscure , that it is harde to judge of it , this is an argument that there is no consequence at all : the nature of which is such , that in a manner it forceth our vnderstanding to yeeld vnto it , and to allow of it , albeit we had studied in no other logicke then that of nature . chap. 16. the verifying of the second meanes of nullity against the eight allegation by declaring the vntrueth thereof . bvt if wee proceede so farre as to demand how we may know , whether the scripture bee the coppy of the declared will of god , since a man cannot know , neither who hath , nor whether hee himselfe hath the spirit of god or no ; the answere is very easie , hee who knoweth not whether he hath the spirit or no , belongs not to christ ; and therefore it is not strange if he knowes not the voyce of christ ; but all those who belong to christ are made partakers of his spirit . if any man hath not the spirit of christ hee is none of his . as many as are led by the spirit of god , they are the sonnes of god , they haue not receiued the spirit of bondage againe to feare , but the spirit of adoption which cryeth abba father in their hearts . the spirit it selfe beareth witnesse to their spirit , that they are the children of god. they are sealed vntill the redemption of the purchased possession , hee is vnto them a spirit of wisdome and reuelation : they are the sheepe of christ , they heare and know the voyce of their sheepheard . they follow him , and the voice of a stranger they will not follow but will flie from him , for they know not his voyce . the father driues them to christ , they are taught of god , they haue learned of the father , they are spirituall , and therefore comprehend the things that are of god , because the spirit hath revealed thē vnto them , & they are spiritually discerned . they haue receiued the anoynting by the holy spirit and know all things : god hath written his lawes in their hearts . christ dwels there by faith . their bodies are the temples of the holy ghost . and those who are adorned and enriched so sumptuously , can they bee ignorant of the excellencie of the diamond , and the magnificencie of the riches which they possesse ? those who are enlightened with such a light , vpon whom the lord causeth the day to spring from on high to shine , and the light of his countenance to airse , to whom he is the sun and buckler , the sunne of righteousnesse , bearing health vnder his wings , whose eyes hee hath enlightened , can they doubt whether they walke in his light ? shall the naturall man by his reason comprehend that he discourseth , and the spirituall man shall not hee discerne by the spirit , that hee hath the spirit ? and here some man may say vnto vs ; but how many may bee found who boast , nay who thinke verily they haue the spirit , and yet are grossely deceiued ; how many haue the spirit , and yet erre oftentimes in their iudgements ? and indeede it is so : but is it not either a strange perversity , or indiscretiō , to inferre from thence that none can know , that none can judge and discerne assuredly to salvation , the spirituall things which god hath revealed outwardly to his by his word , & inwardly by his spirit ? for do we not see amōgst men how many there are who glory and deceiue themselues with a false opinion of wisdome , being indeed imprudent & foolish , & yet whosoever would conclude from thence , that hee who is truly wise , cannot know that hee is so ; should bring into the world not that of the academiques , but even the pyrronian suspence of judgment . if then the boasting and vanity of a foole , cannot prejudice the assured knowledge , which hee who is wise can , and ought to haue of wisdome ; no more can the false perswasions of hypocrites which proceede from the illusiō of satan , shake the certainty of that assurāce which proceedeth from the sense and feeling of the spirit dwelling in the heart of the spirituall man , and giuing as wee haue said , testimony to his spirit . yea the conformity of his motions with the word of the scripture , assures and strengthens him , and putteth a difference betweene the sence and feeling he hath , and that which ariseth from the false illusion of satan , which hath no other rule then it selfe . from the same fountaine either of malice or vnadvisednesse it proceedes that vnder pretence that those who haue receiued the spirit do erre sometimes , they would conclude , that in that which is necessary to salvation they cannot passe any certaine judgement : for the wisest in the knowledge of worldly businesses may offend against the rules of wisdome , and yet who will deny for all this but they can giue advise and sure counsell . wee say , sure , according to the rules of wisdome : for no man can answere for the event which is oftentimes contrary to the wisedome of counsell and favoureth rash attempts . the learned are ignorant of many things , but not of such without which they cannot deserue that name . as then the prudent differ not from fooles in this that they never commit any follies , but in this that their follies are not grosse , are not ordinary , and as the difference that is between the learned & the ignorāt cōsists in that which is the principall in the science which he professeth . the ignorāt on the contrary is either ignorant of all , or knowes very little , and even that little which hee knowes to speake properly hee knowes not . so the difference that is betweene the man spiritually wise , & him that is ignorant according to the spirit , it is not in this that the spirituall man never , but in that hee erres not grossely and ordinarily : not in that hee knowes all , but in that hee knowes all that which is necessary in his profession , whereas hee that is spiritually foolish and ignorant , erres almost alwayes , erres ordinarily , is ignorant of that which is necessary that he should know for the making of himselfe such as hee professeth himselfe to bee . and euen as there is a great disproportion betweene fooles and wisemen in the ordinary course and cariage of their liues ; betweene the learned and ignorant in the knowledge of good arts , and yet all the wise in that kind are not equally wise , nor all the learned equally learned , nay in that very humane and secular wisedome , and learning , there is no one perfectly wise , perfectly learned : so great is the difference betweene those whom god hath enlightned with his knowledge , and those whom the eyes of their vnderstanding the god of this world hath blinded , and yet there is no one amongst them all , who hath attained to the highest degree of perfection . wee conclude then , that as those that belong not to the lord , cannot assure themselues of his spirit , and by consequent cannot discerne his word vnto saluation : so all those that are his , do feele the efficacie of his spirit in their hearts , euen as they feele and finde in themselues by experience the vse of reason ; and judge by the spirit of spirituall things proposed in the word , after the same manner as by reason , they judge of things that canne bee comprehended by it . it sufficeth vs to haue proued that the faithfull haue an assured and certaine rule in the scripture . chap. 17. the verifying of the third meanes of nullity against the allegations . and by these reasons wee thinke wee haue made good the two first meanes of nullity proposed against the eight allegations ; it remaineth that wee verifie the third , to wit , that they tend to the subversion of christian religion . to come then to the point , let vt first of all consider that their ayme is to proue that a christiā can haue no assurance of his religion of that which he ought to beleeue , by the scripture , because it is dumbe , obscure , ambiguous , imperfect , which cannot assure those who depend on it , and may bee alleaged in favour of heretickes . if that detestable opinion bee once engrafted in the heart , as it is set forth and maintained by word , and writing , what will become i pray you of the authority of the church , which is grounded vpon the scripture ? if the foundation of it be so falty , is it not to bee feared that the building will sinke ? if a christian cannot , yea ought not to ground himselfe vpon the scripture by reason of these pretended imperfections , with what confidence shall hee ground himselfe vpon the authority of the church , which hath no other foundation , then this foundation so imperfect , if the foresaid allegations be true ? but if the one and the other proppe of faith faile , this of the scripture , and consequently that of the authority of the church grounded on the scripture , ( as of necessity when the foundation is vndermined , those that leane vpon the wall must fall together with the wall ) what will become of the authority , of the assurance of christian religion ? the right of the church is called in question , and shee , either as a daughter produces the scripture , the coppy of the testament of her father , or as a spouse brings forth the scripture , the cōtract of her marriage , and this testament is foūd dumbe , obscure , ambiguous , of a double meaning , being not able to cleare the night of the church , nay which may bee imployed against her . in this case what shall bee the foundation ? what the title ? what the proofes of the right of the church ? will they not be found ( if we beleeue the allegations ) to be dumbe , ambiguous , obscure , imperfect proofes ? and consequently shall not the right , instead of being confirmed , become invalide and of no force ? and who will not judge that the church proceeds not fairely attributing to her self so great authority , and maintaining it by proofes fo defectiue , or who will beleeue that the same is the true church , the true people of god , who shew a testament , a couenant of god , cōtracted with her , which she confesseth to be set downe in dumbe words , obscure , ambiguous , applyable to every sense , and which may be produced and vrged against her selfe ? how will the atheists laugh at this ? & how , alas ! will the consciences of them bee shaken , that beleeue and receiue this opinion of the obscurity , ambiguity , and insufficiencie of the scriptures ? let vs consider in the second place that their ayme is to cast all christians into incertainty ; striuing to proue by these allegations that a man in what concernes religion ought to mistrust his owne judgement , which being once granted , how shall a man know whether hee deceiues not himselfe in beleeving that there is a church ? here the scripture cannot succour or helpe : for it is presupposed that it cannot afford any certainty : it is laid for a foundation , that a christian hearing , reading , meditating on the scripture may coozen and deceiue himselfe . neither can a man in this straight haue recourse to the testimony of the holy ghost ; for the allegation presupposeth , that it cannot be knowne neither who hath , neither whether a man himselfe hath the holy spirit or no. and as for the authority of the church , it cannot bee alleaged , for question may bee made whether there be any church at all . as then to him who should doubt whether there ought to be a pope in the world , it would seeme strange & far frō the purpose to alleage the testimony of the pope , for to perswade him that there ought to bee one : even so when we are to proue , that there is a church , it is in vaine to alleage the testimony of the church . if then christian religion hath no foundation either in the scripture , or in the testimony of the holy ghost , or in the authority of the church , as it followeth from the allegation , where shall shee seeke , where shall shee finde where-vpon to vphold her selfe ? shall it bee in philosophie ? there much lesse ; for if a christian man cannot judge whether there be a church by the spirit ; as not being able to assure himselfe whether hee hath the spirit , much lesse able shall hee be to do it by his reason , which without the spirit is starke blinde in spirituall things . let vs in the third place consider that in the disputes touching the markes and notes of the church , it is questioned what they are ? one is of one opinion , another of another , whence may a certaine knowledge of them bee had ? shall it bee from the scripture ? but the allegation presupposeth that it is impossible : shall it bee from the church ? never the nearer : for it so litle appeares which is the church , that it is controversed what are her markes by which she is knowne . let vs in the fourth place consider , ( that grant wee had found the markes of the church , according to the allegation which casts men into incertitude , ) it could not be discerned to what congregation to apply them , amongst so many and divers assemblies , who challenge them : for it is supposed as granted according to the allegation , that the scripture cannot here guide vs , that wee may deceiue our selues in making the choyce : and the testimony of the church can as little helpe vs , if first of all it bee not presupposed that it hath the markes of the church , which is the point in question : for wee seeke in what church the markes of the church are to bee found : and to rely herein vpon the testimony of the church doth presuppose that wee know already in what church the markes of the church are found . let vs in the fift place consider that according to the allegations there is no meanes how a man converted to the church , canne bee assured of his religion : for if hee hath not beene convinced by lawfull arguments , neither his profession , which followed the conviction of his conscience shall be lawfull . it is very certaine that if the foundation of his faith who hath beene converted , bee the authority of the church , the foundation of his conuersion hath not beene lawfull . for there was no meanes to perswade him , that the church hath any such authority ; in alleadging to him the testimony of the church . and the allegation of scripture , and of reason according to their supposition , is not a lawful meanes to resolue the conscience . having bin then brought to acknowledge the authority of the church founded vpon these arguments , it cannot be but weake and vnlawfull ; and consequently the beleefe of all that hee hath beleeued , as depending vpon the authority which hee giveth vnto the church . and indeede if such a one whom wee would convert doth question the authority of the church , shall we proue vnto him that whereof he doubteth , by alleaging vnto him that whereof hee maketh likewise doubt ? the argument then of his conuersion to the acknowledgment of the church cannot haue beene the authority of the church . if then no man can bee assured of the foundation of his conversion , no more neither can hee bee which is builded vpon the foundation . in the sixt place let vs obserue that the church which is called catholique never speaketh by word of mouth , they are the particulars that are her heralds . it may bee demanded then by what meanes a man may bee assured that they discharge their place faithfully , since they may erre in proposing doctrine contrary to the meaning of the church ? this cannot bee by the scripture : for according to the allegation , truth and falsehood cannot be discerned by it ; no , nor by the testimony of the church ; for he speaketh not but by particular men , of whom it is doubted whether they haue faithfully reported the determination of the church . in the seaventh place let vs consider , that if the authority of the church bee the foundation of faith , every one shall beleeue because his companion hath beleeued : and so christian religion shall bee made ridiculous : for seeing the church is a congregation of persons in which every one grounds his faith vpon the authority of the whole congregation of which they are members , it will necessarily follow , that every one of them shall beleeue apart because all haue beleeued together . in the eight place let vs weigh this horrible inconvenience , that we shall not beleeue the mysteries of the trinit , of the incarnation of the redemption of mankinde , but by heare-say , because our ancestours , our parents , our fellow burgesses , haue beleeued so ; and shall not beleeue that they haue beene the church of god , but because they haue left this testimony of themselues , which the iewes may vsurpe with the like appearance of right , if we renounce the authority of scriptures . now haue wee verified this last meanes of nullity not to incense any , ( god is our witnesse ) but to shew if it bee possible , into what , and how many execrable absurdities some amongst them vnadvisedly precipitate themselues , who by the meanes of these allegations endeavour to draw vs from the judgement of god speaking in the scripture , to the judgement of men pretending the title of the church being most certaine that he who vrged principally this businesse , if wee way be judge of him according to his writings aymed especially to lay the foūdatiō of atheisme , not that his intent was to overthrow the romish religion . he was a french man and a louer of publike peace , hee did know that so to maintaine it , it behoued that the most welcome and the most approoued religion was to be maintained . we thinke it not strange , that hee should haue commended in publike the romish religion : from thence hee had his meanes : but wee are extreamely displeased , that he durst testifie by his writings his contempt , and litle respect of all religion . furthermore as we haue proved the iniquity of the judgment which the doctors who call themselues catholickes passe on the scripture : so wee hope that it will be easie to see their assignemēt of a judge in sending vs to the church , is eyther illusiue or impossible ; illusiue , if by the church they vnderstand themselues : for since they are our opposite parties , they cannot bee our judges . impossible if by the church they vnderstand the mysticall body of our lord iesus christ , to whom only notwithstanding the promises haue beene made ; for who canne distinctly point out the members of that body but hee alone who is the head ? and who can then assemble them ? and if this be impossible , how shal that church be the judge which we require ? a speaking iudge , a well knowe iudge , to whom all may haue their recourse , by whom all may bee resolued . and therefore we persist in our demand that wee may be remitted to answere before that vnsuspected iudge , and acknowledged of all parties , to wit , god speaking in the scriptures . let vs conclude then with optatus mileuitanus ; * let no body beleeue you , let no body beleeue vs , for indeede wee are opposite parties . wee must seeke then iudges ; if wee take them from among christians ; they can be neither of the one nor the other partie , they must be sought then without if wee call a pagan , hee knowes not christian mysteries ; if a iewe , hee is an enemy of christian baptisme . wee cannot then finde on earth any iudge of this businesse , wee mnst then seeke a iudge from heauen . but why knocke wee at heauens gate , since wee haue the testament in the gospell ? for here we may compare terrestriall things with coelestiall : it is as if a man had many children ; whilest hee is with them he gouerneth and commandeth every one of them ; his testament is not as yet necessary . but as the terrestriall father finding himselfe nere his end , and fearing that after his death , the bond of peace being broken , contentions and debates may arise amongst the brothers ; calling witnesses , signeth in tabls to endure for euer , that which he hath within his dying heart , that if there happen any strife between the brothers ; it shal not be needful to go to the graue , but that the testamēt be sought for in the dumbe tables , frō whence , he that rests quietly in his graue , ●●eakes liuely ; the testator is in heauē : let vs search then his will in the gospell as in his testament . for according to the saying of chrysostome , a if any thing be said without the scripture , the spirit of the hearer halteth , now assenting , anon doubting ; sometimes reiecting the words as friuilous ▪ and presently receiuing the same againe as probable : but when the testimony of gods word is produced out of the scripture , i● strengthens as well the discourse of the speaker , as the spirit of 〈…〉 and would it not be very absurd ▪ saith the same father , not to trust another in a matter of monye , but to account , and ●●ll it on 's selfe : and neuerthelesse when the determining of th●se so weighty matters is in hand , to suffer himselfe to be drawne as it were by force , and inconsiderately , to another mans opinion ; especially hauing an exact scale , rule , and square , to wit , the declaration of the holy scriptures ? and therefore i adiure , and pray you all , that you leaue that which seemeth good to this man or to that man , and that ye inquire of the scriptures concerning these things . galat. 6. v. 16. as man● as walke according to this rule , peace bee on them , and mercy , and vpon the israel of god. finis . notes, typically marginal, from the original text notes for div a17865-e160 * peremptoria siquidem res est ingratitudo , hostis gratiae inimica salutis ▪ bernard sermone 2. de septem misericordijs . notes for div a17865-e340 plantus ●in milite . act. 3. scena 2. v. 29. quem diabolus non invenit occupatum ipse occupat . notes for div a17865-e510 2 timoth 3. 1● 17. notes for div a17865-e620 2 kings 22. 10. psa. 9. 7. 8. notes for div a17865-e750 tertull. prisc●s ad haeret : cap. 3. ex personis probamus fidem , an ex fide personas ? aug. concr . epist man. cap. 4. basil. de sp. s. c. 17. tertul. praescr . cap● 7. tertul. de res . car . c. 47. notes for div a17865-e970 eight reasons wherefore god cannot be iudge . notes for div a17865-e1120 the eight reasons retorted against the adversary . notes for div a17865-e1260 rom. 13. 1. 2. cor. 4. 5. apoc. 14. 13. rom. 10. 14. exod. 20. luc. 17. 10. heb. 9. & 10. cb . 1. cor. 14. 21. mat. 1● . 1● , notes for div a17865-e1530 discord amongst the romish doctors . tho. 2 a 2 ae qu. 103. art . 3. & 3. q 25. art . 40. bellar. lib. 2. de magin . c : 20. 2● concil . cal● act. 1. notes for div a17865-e1820 iohn . 5. 46. luke . 16. 29. v. 31. 2 tim. 3. 16. 2. pet. 1. 10. notes for div a17865-e2080 how the scripture is obscure . 2. cor. 10. 5. what kind of iudge requisite for the church . iohn 6. 44. isaiah 54. 1● . psal. 119. v. 105. psal. 19. rom. 15. 4. 2. tim. 1. 19. 2. pet. 1. 19. chris●st . he● . 3. de laz. obiection for the obscurity of the scripture . answere . nehem. 8. 8. notes for div a17865-e2470 ● . timoth. 3. 15. ●7 . notes for div a17865-e2680 iohn . 5. 46. 47. v. 45 ▪ notes for div a17865-e2820 tertul. de resur . car . cap. 3. vt de scripturis solis quaestiones suas sistant stare non poterunt . notes for div a17865-e2890 and. duellij orationes in concilio tridētino habitae . examen concilij trident : innocentio gentileto authore . see the instructions and letters of the kings of france and their embassadours with the letters of the emperours and princes of germany . but esp●cially read the history of the councell of trent by pietro s●ane . epist. ●5 . quo●●●m nu●lius concil●j finem l●tum & faustum vi●i . notes for div a17865-e3180 eph. 2. 8 ▪ 9. notes for div a17865-e3330 rom. 8. 9. v. 14. 15. 16. eph. 1. 13. 14. iohn 10. 3. 4. 5. 1. cor. 2. ● 4. 15. 16. 1. iohn 2. 27. 2. cor. 3. 3. ephes. 3. 17. 1. cor. 16. 19. luke 1. 78. notes for div a17865-e3540 * optatus episcopus mileuitanus contra parmenianum lib. 5. tomo . 2. bibliothaec . patrum . pag. 393. columna . 1. editione parisiensi 1575. nemo vobis credat , nemo nobis : omnes contensiosi homines sumus , quaerendi sunt judices ●●i christiani , de vtraque parte dari non possunt , deforis quaerendus est judex . si paganus , non potest nos●e christiana secreta , si iudaeus , inimicus est christiani baptismatis . ergo in terris de hac re nullum poterit reperiri iudicium : de coelo quaerendus est iudex sed vt quid pulsamus ad coelum , cum habeamus hic in evangelio testamentum ? quia hoc loco rectè possunt terrena coelestibus comparari : tale est , quod qu●uis hominum habens numerosos filios . his quamdiu pater praesens est , ipse imperat singulis : non est adhuc necessarium testamentum . sic & christus , quamdiu praesens in terris fuit ( quamuis nec modò desit ) pro tempore quicquid necessarium erat , apostolis imperavit sed quomodo terrenus pater cum se in confinio senserit mortis , timens ne post mortem ●uam rupta pace , litigent frattes , adhibitis testibus voluntatem suam de pectore morituro transfert in tabulas diu duraturas . et si fuerit inter fratres contentio nata , non itur ad tumulum , sed quaeritur testamentum . et qui in tumulo quiescit , tacitis de tabulis loquitur viuus . is ; cuius est testamentum in caelo est . ergo voluntas eius , velut in testamento , sic in evangelio inquiratur . a homil in ps 95. 〈◊〉 3. p. 〈…〉 duca●● 16●1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. in ● epist. ad 〈◊〉 finem ex ed●io● com●liona● 84 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of patience and submission to authority a sermon preach'd before the lord mayor and the court of aldermen at guild-hall chapel on the 27th of january, 1683/4 / by john moore ... moore, john, 1646-1714. 1684 approx. 129 kb of xml-encoded text transcribed from 33 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a51221 wing m2545 estc r32113 12324865 ocm 12324865 59519 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, 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(eebo-tcp ; phase 1, no. a51221) transcribed from: (early english books online ; image set 59519) images scanned from microfilm: (early english books, 1641-1700 ; 1017:16) of patience and submission to authority a sermon preach'd before the lord mayor and the court of aldermen at guild-hall chapel on the 27th of january, 1683/4 / by john moore ... moore, john, 1646-1714. [5], 58 p. printed for r. royston ... and walter kettilby ..., london : 1684. reproduction of original in the cambridge university library. includes bibliographic references. 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 authority -religious aspects -sermons. 2005-05 tcp assigned for keying and markup 2005-10 spi global keyed and coded from proquest page images 2005-11 jonathan blaney sampled and proofread 2005-11 jonathan blaney text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion of patience and submission to authority . a sermon preach'd before the lord mayor and the court of aldermen , at guild-hall chapel , on the 27 th of january , 1683 / 4. by john moore , d.d. london , printed for r. royston , bookseller to his most sacred majesty ; and walter kettilby at the bishop's head in st. paul's church-yard , 1684. tulse , mayor . martis xxix . die januarii , 1683 / 4. annóque regni regis caroli secundi , angliae , &c. xxxv . this court doth desire dr. moore to print his sermon preached on sunday last , at the guild-hall chapel , before the lord mayor and aldermen of this city . wagstaffe . to the right honourable sir henry tulse , lord mayor , and the court of aldermen of the city of london . my lord , i publish this discourse in compliance with your lordship's commands , and not without some hopes it may be of use , not onely to bring men to a patient submission to the will of god , under the manifold troubles and afflictions of this life , but likewise to compose their minds to all due subjection and obedience to the civil authority : in which , under his sacred majesty , since your lordship has so great and difficult a part , that you may manage it , as hitherto you have done , with advantage to the public , and honour to your self , is the hearty prayer of , my lord , your lordship 's most faithfull and humble servant , john moore . heb. 10.36 . for ye have need of patience , that after ye have done the will of god , ye might receive the reward . our lord made a private entry into the world , without pomp , or force , neither attended with a numerous and splendid train , nor at the head of a great army : and although the design of his coming was to erect a kingdom , and to bring men of all ranks and conditions into subjection to it , yet he used neither worldly polity , nor arms to accomplish it . for as his kingdom was of a different nature , from all those which had been before it , so he took a quite contrary method to form and support it . he was so far from enslaving the persons of men , and spilling their bloud to encrease his own glory , and from putting the countries about him under a contribution to carry on his wars , and uphold the majesty of his court , that he did condescend to make his first appearance in a stable , and to take upon himself the form of a servant . the dominion he intended , was to be over the mind , upon which outward force can take no place : and to transplant the desires and affections of the soul from this lower world , to the glories and pleasures of heaven : for the effecting whereof , grandeur , riches and power are so far from being necessary means , that they often prove most fatal impediments . and accordingly christ , without a fund of treasure , without soldiers , or the help of any earthly interest , gave laws to the world ; and disposed men to be subject to them , by the authority of his divine miracles , and the convincing efficacy of his sermons and holy life : and his disciples preacht his doctrines , made them spread , and be received by the power onely of plain persuasion , by setting an example according to the rules they had taught , and bearing testimony to the truth of their doctrine by patiently suffering persecution for it . to tax the world , and draw the sword , were things so foreign to his purpose , so utterly repugnant to the great end of his coming , the redemption of mankind from the power and guilt of sin , that on the contrary he has declared it is a matter , in it self , easier for a camel to pass through the eye of a needle , than for a rich man to enter into the kingdom of god , and that they that take the sword , shall perish with the sword . whereupon most remarkable was the patience of the first christians under their sufferings , and their peace of mind and joy , and ready submission to the divine will in the bitterest trials , was so beyond example , that as nothing did more abate the rage of their persecutours , (a) than their chearfulness under persecution , so they added more to the church by dying for the cause of christ , than they had done before by preaching it up . indeed our saviour was the first that did effectually recommend this passive virtue to the world , and furnisht men with such true arguments to bear the cross , as made the most afflicted state not onely supportable , but to be preferr'd before all the happiness of this life . it is true , the philosophers had deeply consider'd the causes of humane misery , and apply'd themselves with all study and diligence to find remedies for it . but they wanted sound principles to build their discourses upon , made to compose the disorders of the mind , and so their rules for the government of the calamitous became liable to infinite and unanswerable exceptions ; and all their receipts , though adorned with eloquence and the countenance of philosophy prov'd dry and comfortless to men in pain and trouble : (b) none sinking more under their burthen , or making more effeminate complaints of the weight of it , than some of these philosophers who had writ the wisest maxims about patience and the contempt of adverse fortune . and that which chiefly render'd them unfit for so great an undertaking was their false notions of god , and their ignorance of another life , which sometimes they seem'd to believe , and sometimes they deny'd , and when they were on the affirming side , if we observe with what weak and unsatistactory arguments they endeavour to prove and maintain the point , there will be reason to conclude , that their doubts and darkness as to these things would have continued to this day , had not our lord brought life and immortality to light by the gospel . for as it is not to be conceiv'd that a man should bring himself to be quiet and easie under an evil that presses hard upon him , unless it be in hopes by his patience to get rid of it , or to mend his condition : so it is manifest that they , who believe little or nothing themselves of a future state , cannot be stored with true arguments to prevail upon a man to be patient under a sequestration from the happiness and pleasures of this life . for where will they find just motives to reduce him to a composed mind , who by a fire or a storm has his estate swept away , or by a malitious story his reputation blasted , or by the acute pains of a disease his body weakned beyond hopes of recovery , if neither they nor he are possest with a persuasion , that , being gone off this stage , they shall live again , and receive the recompence of their vertue ? and with what conscience could the philosophers upbraid and reproach men in distress for their grief and complaints , passions most natural to their condition , when all they could offer to comfort them , fell short of an equivalent to their present losses and misfortunes ? he then onely can be allow'd to be the true physician for the mind , who is able to assure his patients , that even the malice of those , who torment their bodies , shall never have power to reach and harm their souls ; and that for their sufferings in this world , they shall receive an hundred fold in the next . and as christ alone is the authour of those means which will uphold the spirit in the most sorrowfull condition , so he did likewise foresee , there should be no men exposed to severer trials than the professours of his religion , which is the reason he exhorts his disciples to possess their souls in patience , and that the apostles do admonish their new converts of the need they have of patience , that after they have done the will of god , they might receive the reward . in managing of this argument , i shall use the following method . i. explain the nature of patience , and set down the chief instances wherein it is to be exercised . ii. propose the means by which it is to be obtained . iii. represent the necessity of it , and shew that it is a fundamental vertue to the christian life . iv. prove that no religion or philosophy furnishes men with such true and powerfull motives to patience as christianity does . i. i am to explain the nature of patience . by patience , in the most comprehensive sense of it , we are to understand that christian vertue , whereby with a calm and even mind , we do not onely bear pains , injuries , losses and reproaches , but perform all those duties , that are difficult , tedious and irksome to flesh and bloud , which our religion does require , and when it is for the sake of our lord. or patience is that vertue which disposeth us not onely to submit to the wrong and misery , which by the cruelty and injustice of others may happen unto us , but obstinately to deny the importunity of our sensual appetites , in order to promote the interests of piety , and the glory of god. in a word , patience is that blest temper of mind which enables us with all cheerfulness both to doe and suffer the will of god. patience then is not so properly any particular vertue , as that happy disposition in our souls , which has a general influence upon all vertue . it is the keeping the passions within their due bounds , free from commotion and disorder , without which , a man is not capable of real happiness , or to be the master of any one vertue . for as we are obliged by our religion to be meek , so what pretence can he make to that vertue , who is uneasie to himself and others , let things go as they will , and clamours still in what condition soever god puts him ? it is our duty to be mercifull , but who so cruel as he , who will exercise no patience towards his offending brother ? blessed are we , if we be peace-makers , but can there be peace , if mens passions will not suffer them to yield to one another , and to bear with each others infirmities ? we are bound to be not onely content , but to rejoice , when men revile us , and we suffer all manner of evil for righteousness sake ; which we can never hope to do before we have laid up in our souls a great stock of patience . we are commanded to watch and pray without ceasing , and we may as well presume to see without light , as to continue the performance of these duties without christian patience . the many benefits of patience are elegantly heap'd together by tertullian . (c) it justifies all god's decrees , has place in every command ; strengthens faith , governs peace , promotes charity , teaches humility , waits for the repentance of men , and the confession of their fault , governs the flesh , preserves the spirit , bridles the tongue , holds the hands , tramples upon temptations , repells scandals , perfects martyrdom ; comforts the poor , moderates the rich , does not burthen the weak , nor consume the strong , delights the christian , invites the heathen , recommends the servant to his master , and the master to god , adorns the woman , approves the man ; is lovely in a child , commendable in the young , admirable in the old ; beautifull in every sex and age . but for the more full understanding of the nature of patience , and to render it beneficial to us in our conversations , i will present you with some of the considerable instances in which the christian man does exercise his patience . 1. the first instance shall be this , that as none of the difficulties he does find in the duties of religion do make him lay those duties aside , so neither the number of temptations , nor the frequency with which they assault him , do cause him to give over his watching , and making resistance against them ; or to fling away the spiritual weapons with which god has armed him for a defence . his patience has given him leave to consider the whole matter , and he is convinced , that the greatest difficulties in religion , as in all arts and sciences , do happen at the first , and that when the hardships of the beginning are once past over , the service of god will prove not onely eassie , but very pleasant : and that with the same , or less labour , than a man can raise an estate , get a name , or become powerfull , he may fill his soul with the solid and sincere pleasures of religion . a possession incomparably more to be esteem'd than riches , fame , or power . for though a man can never so clip the wings of his riches , as that they may not , in a moment , all fly away ; never so secure his fame , as that all on a sudden it may not quite perish by the same fickle breath , which gave it being ; never so discipline and govern his arm'd powers , as that they may not all turn upon him , and destroy him , yet neither the envy , nor the strength of the whole world can rifle his mind of that tranquillity and joy , which springs up from the conscience of things well done , and the faithfull discharge of his duty to god. moreover why should we grudge at the pains to be taken in a godly life , when the reward of them will be so great and inexpressible ? it is also fit and reasonable that there should be some hard parts in the business of religion , to the end that the pleasures which it does create , might make the more deep and lasting impressions upon us , and teach us to set the higher rate upon them , and to be very solicitous and fearfull , lest by any false step we lose those blessings , which cost us so much care and toil . besides , there will be still less cause to complain of the labour that goes to the making of a good man , when we shall consider that the uneasinesses in god's service do proceed from our own fault : for what can be more agreeable to the native sentiments of our mind than the laws of our god , before we contract sinfull habits and customs , and thereby alter the complexion and very constitution of our nature , and suffer our selves to be enslaved to the lusts of the world and the flesh ? and it is but just we should taste of the fruit of our own planting . and though the paths that lead to heaven prove strait and sometimes rugged , yet christian patience will so cheer up our drooping hearts , that we shall not return back out of them , nor go astray from them , nor sit down in despair of ever arriving at the end of our race . we shall not fail to work out our salvation with fear and trembling , while it frequently refresheth our memory , and animates our courage with the pleasing assurance , that it is god who works in us both to will , and to doe of his good pleasure . and the more work lies on our hands , the greater diligence we shall give to make our calling and election sure . 2. if the petitions the patient man puts up to heaven be not presently granted , he does not grow weary of his devotions , and give them over , as if god neither heard him , nor had any regard to what he desired . for there be many good reasons which convince him , that god's time to answer his prayers is the best , and that he ought submissively to wait for it . perhaps the thing he prays for , is not proper for his condition , and might doe him harm if he had it . or perhaps he does not address himself to his prayers , with that just preparation which may testify his sense of the divine presence , and that awfull regard he ought to have of the great god , with whom now he has more immediately to doe . or it may be he does not pray with that warmth and intention of mind , which the vast importance of the mercy , he begs for , does deserve . therefore he ceaseth not to pray , although a speedy return be not made to his prayers ; as well knowing god's ears are always open , and his mercies ever free , but that the fault must lie on his own side . which obligeth him narrowly to look into the defects of his own performance , and to mend them . the patience with which his soul is sustained , even when god refuseth to grant the things he has pray'd for , preserves him from running into any sinfull extreme . from either being so prophane , as to believe his condition may be prosperous though he prays not at all , or so vainly fancifull , as to hope by any superstitious practice to render his prayers the more effectual . he is as far on the one hand , from being puft up with the haughty confidence of the stoic , who bids his wise man fac te ipse felicem make himself happy , as he is from degenerating into the superstition of the papists , who , lest their prayers should miscarry , address them to hundreds of mediatours , more than god has either appointed , or allow'd , and without one example in the primitive church to justify it . insomuch as some honest and learned men of that church could not forbear laying open the absurdness and impiety of this modern practice of these semi-christians , who pray hardly oftner to god than to the virgin mary , (d) thinking it the highest crime to say the lord's prayer , if presently they do not add to it an ave maria , as if that , without this , would not be of the least value . by which course they seem to imply , that god's hand is grown shorter than it was in the beginning , and the power and merit of christ's intercession , so weakned by length of time , that they find it necessary to join a multitude of saints to him , to be his coadjutors . and to this purpose henno , interprets gen. 2.18 . (e) it is not good that the man should be alone , let us make a meet help for him . that is , says he , one advocate or mediatour in heaven is not sufficient for mankind , which has so many causes of the highest and most dangerous consequence depending before god : let us make him a meet help , i. e. the blessed virgin. neither are opinions so ridiculous , and usages so repugnant to primitive christianity , to be charged onely on the weak and ignorant members of that church , since these things have taken up a place in their public offices , and we find pope pius ii. directing his prayers immediately to the virgin mary , to cure his fever , and in that prayer (f) acknowledging her power to be infinite , and the whole world to be filled with its miracles . and leo x. (g) gives her the title of goddess , and (h) bonaventura a cardinal and a saint has burlesqu'd the book of psalms , applying and translating the incommunicable attributes of god and jesus christ unto the virgin mother . but the humble patient christian we are describing , he both abhors the impious doctrine of epicurus , that holds god is too high and too busie to mind our prayers , and the false worship of the romanists , who go about to reconcile the offended deity (i) with trifling and childish penances . he does not hope to move god to hear him the sooner by scourging his back , or by a pilgrimage perform'd barefoot . he does not cross his body , but he crucifies his lusts ; he does not put off his shoes , but he layeth aside every weight which may clog and incumber him , so that he cannot run with patience the race set before him . but he has a great care that the fear of being drawn into the senseless superstitions of rome betray him not into a neglect of natural reverence in his devotions , and the omitting of decency and order in the worship of god. neither does he believe that the length of his prayers will the more recommend them to heaven , or that he shall have a speedier grant of them , when they are utter'd in unpremeditated , and sometimes unseemly expressions , than when offer'd up in a grave form of proper and well chosen words . he is not so much concern'd for the circumstances of his prayers , as the sincerity of them . he is even afraid of being so loud in private , as to make the streets the witnesses of his devotion , lest he should onely receive the pharisee's reward ; but he retires into the secresies of his closet , and there poureth forth his soul before god , with a profound reverence , an unfeigned humility , and deep sense of his own wants ; and though his prayers be not always long , yet he suffers few hours of any day to pass without sending up to heaven hearty and earnest supplications , with thanksgivings . 3. he does not unreasonably terrify himself with distant dangers , and anticipate calamities before they come . for the remote evils we so much dread , may both prove very tolerable when they come , and make but a short stay with us . nay , though to us they may seem insufferable , and by no humane means to be avoided , yet the alwise providence of god , whose ways are as unsearchable as the great deeps , may prevent their coming at all , and scatter our proud enemies before the wind , who boasted of their powers as invincible ; contriving for us a wonderfull deliverance , when we suppose our selves on the brink of destruction . and surely the israelites , when they beheld pharaoh and his hosts floating upon the red-sea , could not but with shame reflect upon their own distrust of god's wisedom and goodness , and those unjust reproaches they had cast upon moses , as if they had been deliver'd on purpose from their bondage in aegypt to perish in the wilderness but such fears never more , deserve censure , than when we are so confounded by them as to neglect our callings , desert the stations wherein god has placed us , and take ill courses to preserve our selves against them . when we are so terrify'd about the events of things , as to seek to cunning men for a resolution : and perhaps embarke our selves in some down-right sinfull methods for our own security . we ought always to keep our eye upon our lord's rule ; take therefore no thought for the morrow , sufficient unto the day , is the evil thereof . it being a reproof to those impatient christians , who are not content with having made an honest provision for their present necessities , but are also so anxiously and unmeasurably solicitous about the future , as to evidence unto the world their independency upon divine providence . 4. the humble and patient christian , when crosses and afflictions overtake him , neither grows froward under them , nor stupid . he neither suffers himself to be cast into despair by immoderate grief , nor his vertue to be stained by getting loose from his troubles . he neither dishonours god , nor injures his neighbour , nor lays violent hands upon himself . he does not murmur and fill all peoples ears with complaints for such calamities , as are as natural to his condition , as it is for the sparks to fly upward , and of which all men taste more or less . he sets the good he receives , against the evil he suffers , and by a just comparison finds his happiness far to overbalance his misfortunes . he discovers an exact wisedom in god's providence under the great variety of its dispensations : and ever mildly composes himself into an entire submission to all that is harsh and grievous in his christian warfare : so far is he in bad times , and when he is ill used from falling into violent fits of sorrow , and languishing away in a melancholy retirement . and indeed the more a man indulges his grief , the greater head it will make against him , and in tract of time so dispirit his mind , that he shall not be fit either to graple with his present distress , or to guard himself against any other . for (k) though all other things in the world by use and custome become easie to us , yet grief is ever to be excepted ; because it is impossible to make grief become gratefull and pleasant to us , by accustoming our selves to grieve : but on the contrary , grief by continuance , is so far from being asswaged and deposing its sour and churlish nature , that it grows more fierce and outrageous , and by our tame yielding to it , will bring both body and mind so low , as in the conclusion to overwhelm and stupify all our faculties and powers . farthermore , although he does not allow his pains to throw him into the excesses of sorrow , yet he is not so stupid and void of all sense , as to pretend , or endeavour to persuade others , that he does not feel them ; nor arrived to that pitch of vanity with the stoics , as to boast of the indifference between the rest on a bed , and the tortures on a rack , just as if the one was as agreeable to his constitution as the other . he does not therefore think it his privilege to be without passions , whereof he knows so good an use may be made , but he strives to govern them by his reason . he sees no cause to judge that the several hardships and miseries which fill the world with sighs , and groans , and lamentations , have nothing of reality in them , but are all to be resolved into mere opinion or fancy ; or that torments can be the more easily endured , when they are call'd by fine names . no , he is sensible of his pain , and it is his great business , that the sense of it may not breed in him any unworthy apprehensions of god , or transport him into any evil or indecent speech or carriage , such as may reflect dishonour upon his most holy religion . and he ever upholds in his soul a just abhorrence of that false and wicked tenet , asserted by the same sect of philosophers , that it is a piece of heroical gallantry for a man in sharp pain or great troubles to starve himself , or cut his own throat . for so to doe is a violation of the laws of nature , and an usurpation upon god's prerogative , who has a right to that service , which by self-murther we are render'd uncapable to perform : it is an injury to humane society , who have a claim to some share of our labour : it is making our selves the judges in god's stead , whether it be fit for us to live any longer or no ? it is the highest affront we can put upon the divine goodness , since by evident construction , we declare , that it is better for us to die , than to sub-sist any longer in that uncomfortable condition providence has chosen for us ; and that we are so little beholden to god for all the mercies of this life , that irreverently and unmannerly we turn them all back upon him . in a word , the christian fortified by patience , as he doth not think death is to be feared , when it comes upon him by divine appointment , so neither believes he that life is to be despised , so long as god shall please to continue it . seeing it will ever be in his power by god's grace , whether in sickness , or in troubles , to enjoy a contented and serene mind . and to make his patience the more steddy , he enquires into the causes of his calamity : and if he hapneth to have been involv'd in it by his own crime , neglect , or mismanagement , he neither bursts out into complaints , nor sits down slothfully under it , nor yet does any other violence to himself than what is in order to the cure , and may be the most effectual means to remove the cause . but if the evil comes by another man's fault , he employs his clemency and patience in forgiving it ; and is so far from returning the injury , that he prays god also to pardon it , and stands prepared to receive another . and lastly , if it do not come directly , either by his own folly , or another man's malice , he submits , and is thankfull for it , as an act of providence , designed either to reform his manners , or to try his vertue , and the sincerity of his love of god. and it was the sense of the great good that afflictions may bring , and of the joy holy men perceive in their sufferings for the cause of christ , that did transport st. chrysostome into such an hyperbolical rapture , as to profess , (l) that if any one would give him the whole heaven , or the chain with which saint paul's hands were bound , he would prefer this before that . if any one would place him among the angels above , or with st. paul in bonds , he would chuse the prison . if any one would make him to be among the powers about the throne , or such a prisoner , he would rather chuse to be such a prisoner . for nothing is better than to suffer evil for christ's sake . 5. when he is persecuted for his religion , he neither deserts it , nor by any unlawfull means defends it . he will not renounce his faith to escape persecution , and yet he dreads by resisting of authority to promote the cause of religion ; he will sooner part with his life , than give up his bible , as those impatient christians once did , who , by the title of traditores , will be infamous to all posterity . and rather than quit the hopes he has of enjoying endless happiness by his firm profession of christianity , he will yield up his body a sacrifice to the malice of his persecutours , and endure the utmost misery that can come by their torturing of it . and avow to them with the primitive martyr , (m) that his body does owe patience in every member of it to his creatour . and as above all earthly treasure he values the word of god , so has he such a just esteem for all the parts of it , as not to dare to corrupt and mangle them , though it be for never so good an end . and therefore he cannot but detest the impiety of the course taken by the fathers of the society of jesus (n) to propagate the christian religion in china and the indies , where the belief of the sufferings and putting to death of our ever blessed lord jesus christ , being accounted an extravagance that might give great offence , as it had heretofore proved a stumbling block to the jew , and seem'd foolishness to the gentile , they smother'd the doctrine and scandal of the cross , and preached up a glorify'd jesus , but not a crucified saviour . and permitted the christians publickly to adore the idol cachim choan , onely fetching them off by a very subtile invention , which was mentally to direct those adorations to the image of jesus christ , which they had hid under their cloathes . whereas had these men possest their souls with true christian patience , such as would have enabled them to suffer for the cross of christ , they would have had the courage also to preach it up , and as then their practice would have carry'd a conformity to that of the first planters of christianity , so we might have hoped their endeavours would have been blest with a good measure of the same success . these good fathers indeed have gone on journies , as far as the rising , and setting sun , to make converts , but had their love for mens souls born a proportion to their fierce desires of encreasing the riches and splendour of their church and society , they would not have confined their charity to the places which abound with costly spices , and where the bowels of the earth are replenisht with veins of gold : but their zeal would have cast some warmth upon the poor frozen people that dwell near the north-pole , as well as upon the rich countries of the east and the west . and the starv'd laplander , who hardly ever heard of a popish apostle , should have had a share in their christian kindness , no less than the inhabitants of wealthy peru. moreover , as the patient christian stands prepared for the heaviest afflictions , rather than he will be induced to corrupt the purity of his faith , or add to , or diminish the number of the articles of his creed , so is he highly concern'd about the honour of his religion , that the reputation of it may not be lessened , by any faulty proceeding of his in the defence thereof , or his doing any thing in it self wicked under the pretence and colour of it . he does not think christianity can be spread or promoted by any other means than it was at first set up in the world : or that the least service can be done to religion by acting contrary to the express precepts thereof . and therefore he cannot but condemn those , (o) who by force of arms go about to enlarge the borders of christ's kingdom , and compell men , upon pain of death , to become his subjects , and in order to rectify their errours in the faith , sentence their bodies to the flames . a method so contrary to that taken by our lord , his apostles , and their next successours , that richerius the learned sorbon doctour confesses , (p) that the christian church , for above a thousand years , never inflicted capital punishment in the mere cause of religion . neither can he pass a more favourable judgment on those , who take upon them to absolve whole nations from their sworn duty to their prince , on the score of religion : or upon those , who under the pretence of defending their rights or religion , (q) resist lawfull authority . it being a blasphemy against the divine wisedom and power , to suppose god can ever stand in need of our sins to bring to pass his most glorious designs . he then in whom this vertue of patience dwells keeps a due regard to the commands laid upon him to submit himself to the supreme powers , and he dares not lift up his hand against the lord 's anointed , or levy war upon the most plausible account whatsoever : nay to him it cannot but seem a wonder that the doctrine of resistence should have gone down so glibly with any , who have read the new testament , and are baptized into the christian faith. now since disobedience to lawfull governours has been a frequent sin in these times , wherein men have studied and strain'd to find out such numbers of cases , in which they believe they may lawfully resist those whom god has set over them , as that they hardly have left a place for christian patience to bear its part in . i intreat leave somewhat the more largely to insist upon these two things . 1. to prove that all resistence to the supreme authority is unlawfull . 2. to shew with what care , impartiality and patience the good christian searches into the grounds and causes of his persuasion , that the commands of authority are sinfull , before he refuses to pay obedience to them . first , to prove , that all resistence to supreme authority is unlawfull ; in order to which we may observe these three things . 1. that there is an universal command in holy scripture laid upon all christians to be subject to the supreme powers . 2. that this command is enforced with strong and clear reasons . 3. that the popes of rome were the first pretenders from scripture to a right to resist the civil power . 1. that there is an universal and absolute command in holy scripture laid upon all christians to be subject to the supreme powers in all cases . now nothing is plainer than that , if we be required to be subject in all cases , resistence in any will be sinfull . let every soul be subject to the higher power , to which christian precept there 's no exception to be found for any person in any instance , from one end of the christian institution to the other . the duty of subjection is grounded both upon the precepts of christ and his apostles , and confirmed by their constant practice . he and they not onely paid tribute to caesar , but gave proof of their submission even to the bitterness of death it self . and his and their examples have been faithfully copied out by the apostolic church , in the lives of its pious confessours and glorious martyrs . subjection is a duty than which , there hardly is any oftner repeated in the christian law , so as we cannot plead ignorance of it ; it is pressed with such evidence of reason , that cuts off all pretences of evading it ; it is set down in such plain , easie , and full expressions , as that there can be no colour to doubt about the right understanding of it . the holy scripture gives permission no more to the people collected into one body to rebell , than it does to each of them , by himself singly considered . every christian , in all circumstances , is required to conform to the laws of the supreme authority , if they have no repugnancy to god's laws ; and to suffer patiently where obedience would be a sin . now there being in our religion a general precept to be subject to our governours , without one exception to it , what will the sons of disobedience urge in excuse of themselves ? will they say that the evangelical precepts were not to bind perpetually , and that our obligation to observe them is already ceased ? if it be , then we have done with our religion and our bibles , and may lay them both aside . it is most certain , that by the same argument they would take off their obligation to this plain christian duty , they may excuse themselves from their obligation to all the rest . will they plead , that the gospel is not a perfect rule of duty , and that the inspired writers did not foresee and provide for all cases ; and that therefore it is but reasonable there should be a supplement of new doctrines and rules , where the gospel has been defective ? but is not this rank popery do we not justly condemn the church of rome for taking upon her to make new articles of faith ? is not this to incur the guilt of st. paul's anathema , which shall pass upon whosoever preaches another doctrine ? or will they say that the general laws of the gospel bind but sometimes , and the universal rules hold onely in particular cases ? that is , notwithstanding st. paul does lay a strict injunction upon every soul to be subject to the higher powers , yet that some ought to be excepted . but is not this the way to destroy all the laws of the christian religion ? since upon the same ground they dispense with one law of christ , they may dispense with as many as they please . is not this to open a gap to all impiety and looseness ? yet to these miserable shifts must the advocates of rebellion be driven . so it was the fate of our unhappy nation to run it self into a most unnatural and bloudy rebellion , by a set of distinctions that had not the least footstep in the christian religion . (r) by distinctions between a power radically limited , and not onely in the use and exercise of it ; between a moral power to resist , and an authoritative and civil power ; between resistence of the king himself , and of his agents and officers ; between resistence positive , and active ; negative and passive ; between jus regiminis & usurpationis , according to god's law and man's law ; between resistence of the king's power , and of his will ; between fighting against the magistrate , and against the man. and the same ill cause , which put men upon inventing distinctions , that would in no wise agree with the faith of christ , and to which the primitive christians were strangers , did lay a necessity on them to doe violence to the holy scriptures , and to extort senses out of them different from their plain meaning . thus to evade this text of st. peter , submit your selves to every ordinance of man for the lord's sake , whether it be to the king as supreme , or to governours , &c. jo. goodwin , in his defence of the horrible sentence against the late king of glorious memory , tells us , (ſ) that the supremacy here asserted unto the king , is not over the whole body of his people , but onely over inferiour officers . now that the king should be supreme as st. peter declares , and yet subject , as our authour asserts , to the whole body of the people , is a matter as hard to make out , as it is to reconcile contradictions . and it is manifest , that st. peter requiring submission expresly , first to the king as supreme , then to governours as under him , does extend this precept to others , besides the inferiour officers , that is to the people . it must be granted , that , as it is absurd speech to say , he who is the supreme ruler , can have any person not subject to him in his own dominions , so also that in this apostolical injunction to submit to the king , there is no more a reservation made , for the whole body of the people to resist , than for under officers ; no more for under officers , than for private men. however (t) junius brutus to escape the force of the same text , puts a gloss upon it contradictory to that of our other authour , he attributing the right to resist to inferiour officers , which was given before to the body of the people . for he declares that these exhortations of st. peter and st. paul to submission (u) are directed to private persons , who by his confessions have no other remedy than prayers and patience , but that the inferiour magistrates not onely may , but are in duty bound to resist a tyrant . but in finding out expedients to fence against direct precepts of scripture , it may be observ'd that his holiness has been before this sort of men , and set them a pattern from this very text. for innocent iii. ( who sainted thomas à becket for sedition and treason ) in a letter to henry emperour of constantinople , puts a pleasant interpretation upon the place , viz. that these words , submit your selves to every ordinance of man , whether to the king , (x) are to be understood of st. peter himself , for that he did write to his own subjects , and that to those words , to the king as supreme is to be added this limitation , intemporals ; because in matters spiritual the pope is above him . which is to say , either that st. peter by the king did mean the pope ; or that st. peter when he taught christians the duty of subjection to the king , unhappily forgot to put in a clause or proviso , to secure the supremacy of his successours over the civil power . insomuch as the doctrine of the lawfulness of resistence to the supreme powers must be laid aside for an unchristian opinion which can never be maintained , unless we will suppose a right in the pope , or some other party of men , to interpret the scriptures contrary to the manifest sense of the words , and either to add to , or take from them such passages as may sute with their present turn . and it always holds true with respect to the sovereign power in any countrey , what was said by judge creshald , both like a pious christian , and an able lawyer , concerning the royal y authority in our own nation , that the jura regalia of our kings are holden of heaven , and cannot for any cause escheat to their subjects ; nor they for any cause make any positive or actual forcible resistence against them : but that we ought to yield to them passive obedience , by suffering the punishment , albeit their commands should be against the divine law. and that in such case , arma nostra sunt preces nostrae , nec possumus , nec debemus aliter resistere ; for who can lift up his hand against the lord 's anointed and be guiltless ? 2. that this command to be subject to the higher powers is enforced by the holy writers with divers strong and clear reasons . 1. because the powers are ordained of god , so that he who resists them , resists the ordinance of god. which reason will carry a perpetual obligation along with it : for if it be always our duty submit to the ordinances of god , then it will ever be a sin to resist the higher powers . and so long as god has a title to our obedience , so long subjection to his chief minister will be our duty . now if this doctrine of st. paul be true , then that doctrine must be false , that all power being originally from the people , where (z) the powers exceed the just bounds of their authority , they may be call'd to account for it , and that kings not performing their duty , the subjects are released from theirs . for we may observe , that though the roman emperours rarely came to their crowns by right of succession , but receiv'd them from the hands of the senate or their souldiers , yet the apostle acknowledges them to rule by god's appointment , and forbids therefore all resistence utterly . if then we will but grant what with no reason we can deny , that christian kings have as good titles as heathen emperours had , we must be bound to make the apostle's inferences also , that they are ordained by god , and that it is our duty ever to submit to them . so that notwithstanding the power had first been conferr'd by the people , yet they cannot resume it when they please , and make the supreme authority accountable to them . 2. we are required to submit our selves to every ordinance of man for the lord's sake , i. e. for the sake and honour of the lord's religion , upon which some seducers had brought a great scandal , by teaching that it sets men at liberty from the obligation of being subject to authority . neither if it was askt , what men those were , who crept among the christians , and would have infected them with such pernicious principles ? should we be much surprized and at a loss to find an answer , and to shew what necessity the apostle had to issue forth so early a prohibition against resistence of the higher powers ; since a little before that time (a) judas galilaeus founded a sect , of which probably were those galileans , whose bloud pilate had mingled with their sacrifice , who did chuse to suffer the most cruel torments that could be devised , rather than they would acknowledge any mortal man to be their lord and prince . and rebellion and sedition in those days were crimes whereof the jews were frequently guilty . so that by our submission we shall assert and maintain the just credit of the christian religion , which is meek and peaceable , and put to silence the ignorance of foolish men . it being it seems in the judgment of st. peter a mark both of ignorance and folly to think the religion of jesus did allow its professours in any rebellious practice against their governours . 3. we are to be subject because the magistrate is the minister of god to us for good . the benefits and blessings of government are so necessary to our well-being in the world , that as mankind could not subsist without them , so neither can any government subsist without it be allow'd that the supreme power be uncontrollable . and albeit it must be confest , that it is a heavy judgment upon a nation for the rulers thereof , by lust and ambition pusht on , to exercise tyranny over it , yet it will be evident to them who have been either conversant in the histories of times past , or registred the experiences of their own , that the evils which proceed from oppression by our governours bear no proportion to the miseries and calamities which naturally spring from rebellion and civil wars . where the bounds between right and wrong are all levell'd , and the lives , liberties and properties of men brought under the arbitrary power of the longer sword : where beggars and servants ride on horseback , and princes and masters go on foot : where nothing appears but rapins , ruins , outrages and devastations , houses plunder'd , towns fired , whole countreys laid waste and desolate , and the inhabitants slain , or sled , or confined to dark and noisome prisons : where the father falls by the sword of his own son , the son by the hand of his brother ; and they who were closely united by neighbourhood , friendship , bloud , and the profession of the same religion , forgetting all these sacred tyes , do in a most unnatural and salvage manner rip up , and let out the bowels of one another . so true is it , (c) that the king's prerogative doth in his own hand become a sceptre to protect his subjects from ruine ; but in the hands of the subjects becomes many times spears sticking in their own sides , and as spades to dig their own graves the sooner for death . 3. we must needs be subject , not onely for wrath ; but also for conscience sake . that is , not onely for fear of punishment from those in authority , but from the sense of subjection being a duty , which god has laid on us . so that the love of god , as well as apprehensions of the magistrate's displeasure , do keep the christian man firm to his resolutions of not lifting up his hand against the sovereign powers . and from this reason of our obligation to submit to authority , we may wipe off that notorious scandal , which has been fastn'd on the primitive christians by bellarmine and others , namely , that therefore they were subject to the supreme powers , because they were not strong enough to resist them : as if they had wanted the power onely , but not the will to rise up against them , and lay them aside . which charge , as it always was not true in matter of fact , since there be instances (d) when the christians had forces enough to have made a dangerous resistence , if their consciences would have granted them a licence to rebell ; so it is altogether beside the grounds of their dutifull and humble deportment , which did proceed not from the dread of the emperours , whom they were too weak to oppose , but from the certain knowledge they had that resistence would be a violation of the laws of their holy religion . the truth is , bellarmine gives out , that the (e) reason why christians did not depose nero , diocletian , julian , valens , and others , was not because they were destitute of a right , but of the power to doe it ; that ever such a speech should come out of the mouth of a most eminent cardinal ! but on the contrary , both st. paul and peter lay strict injunctions on their converts to be subject to their present governours , not because they were in no condition to resist them effectually , but for conscience sake and because they are ordained by god. now if the magistrate be ordained by god , then it is no more lawfull for an hundred thousand men to resist him , than for twelve , and if we are bound to submit for conscience sake , no encrease of our numbers or strength can alter the rule of our duty , or take off the obligation of conscience . so that had the first christians had more potent armies than nero or julian , yet no right ever could have accru'd to them thereby to oppose god's ordinance , or to proceed against their conscience . we may perceive therefore a wide difference between the cardinal and the apostles in this matter . he resolves the subjection of the primitive christians into a mere point of prudence and discretion , but they into a principle of duty and conscience . he ascribes their quiet and peaceable behaviour under tyrants to their defect in strength and numbers ; but we find them , in what circumstances soever placed , always avowing the necessity of subjection , as an indispensable precept of their religion : but , with more modesty certainly , we may charge the cardinal with the guilt of grievous slander , than raise a suspicion of the least hypocrisie in the primitive martyrs . wherefore notwithstanding the supreme authority of a nation may sometimes be reduced to such extremity , as that rebels may be out of both the fears and danger of the public sword , yet they can never get out of the reach of their own consciences , nor free themselves of those terrible convictions , wherewith it will ever sting the children of disobedience , and testify that they shall receive to themselves damnation . 2. that the popes of rome were the first pretenders from scripture to a right , not onely of resisting kings , but of deposing them , and absolving their subjects from their duty and allegiance . many hundred years after our saviour's time the doctrine of non-resistence to the higher powers was constantly taught , and universally practised in the christian church . there was a great degeneracy from the primitive strictness in the lives of christians , and much humane mixture in the doctrines of christianity , before men did claim , by a title derived from christ , a right to controll the supreme authority . and as the lusts of the flesh did more vigorously put forth themselves in the conversation of those who profest the doctrine of the cross , so the greater pains was taken to corrupt a most pure religion , that it might warp into a compliance therewith , till at length men had near worn out of their minds the sense of their duty to god and the king. it was toward the end of the eleventh century when gregory vii . called hildebrand before he was pope , did take upon him , both to excommunicate the emperour henry iv. and to devest him of all royal power , (f) pretending to free his subjects from the allegiance they had sworn . that hildebrand was the first pope who usurped such an extravagant power over all the crown'd heads in the world , may be made evident from the ancient acts and monuments of the church , and the concurrent testimony of the historians of those and later times . the church of liege , in their answer to paschal ii. declare (g) hildebrand the pope is the authour of this new schism , and has first lift up the priests spear against the imperial crown , and excommunicated those that favour'd the interest of henry without difference or distinction . all were content with the use of the spiritual sword down from gregory the first to gregory the last , i.e. hildebrand , who first did arm himself , then other popes , against the emperour , by his example . (h) i read the acts ( says otto bishop of frisingen ) of the roman kings and emperours over and over , and no-where find any of them before this , by the pope , to be excommunicated , or deprived of his kingdom . (i) of the emperours he 's the first that was deposed by the pope ; and it is a dispute among the schoolmen yet undecided , whether the pope can depose the emperour . thus trithemius . (k) for altho the bishops of rome were reverenced as the heads of the christian religion , the vicars of christ , and the successours of st. peter ; yet their authority extended no farther than to the asserting and defending of points of faith. — gregory vii . first of all popes , supported with the arms of the normans , and the treasury of mawd , a lady of powerfull interest thorough italy , and encouraged by the discord of the german princes engaged in a civil war , when he had got the popedom , contrary to the practice of his predecessours , contemning the power and authority of the emperour , did presume , i do not say to excommunicate , but to deprive caesar of his empire , by whom he had himself been confirm'd at least , if not elected . a thing before those times never heard of . (l) this novelty onely , not to say heresie had not yet put forth it self in the world , that the priests — should teach the people , that they owe no subjection to bad kings , and though they had sworn allegiance to them , that yet they ow'd them none . nor were they to be said perjur'd who should conspire against the king. nay , he who will obey the king , is to be reputed excommunicate ; he who will resist him , to be absolved from the sin of injustice and perjury . it is true , a few of his predecessours had made some attempts to incroach upon the royal power : but what they did can bear no comparison with the usurpations of hildebrand . and he to avoid the imputation of being the authour of such unjust innovations , and to make his ambitious designs the more prosperous , did alledge , that pope zachary had deprived king childeric of the crown of france , and set it upon pepin's head. but by the stream of writers it does appear , that by a conspiracy of the nobility and people (m) king childeric was laid aside ; and application onely made to the pope to allow and confirm an ill deed . but the deposing of princes by their own subjects was a thing in it self so wicked , and wherein there was no precedent for popes to intermeddle , that zachary was to that degree confounded with this address from burchardus in the name of the people of france , that (n) at first he durst not so much as take into his thoughts a work of such great moment . bellarmine , a constant advocate for the popes in all causes , says indeed , (o) that no man in his wits will deny this act of the pope to be righteous , especially since the event has taught that the change was most happy . but if we are to measure the goodness of the deed by the success of the event , then all the outrages and villanies in the world , so long as they prosper , will by this argument be justify'd , and victorious rebels may believe they are carrying on the work of the lord. (p) it may be here worth noting , how honorius i. who was pope above an hundred years before zachary , did reprove the bishops beyond the po , who were earnest with the nobility to set up arioaldus in the place of adoevaldus king of italy , against their oath of allegiance , and summon them to appear with their cause before him . the popes , it seems yet , had not discover'd , that they had power to dispense with oaths , and cancell the obligation of that duty of submission to kings , which st. peter had laid upon all christians . it was not in those days revealed that that text (q) thou hast put all things under his feet , was meant of the pope , and the better to accommodate it to his holiness , that we are to understand , by the beasts of the field , men , by the fowl of the air , angels , by the fish of the sea , souls in purgatory . all put under the pope's feet . now as to hildebrand , though he was a publisher of new doctrines , yet there will be no reason to believe he brought them down from heaven , if we may credit the account of his morals , which is given by his contemporaries . cardinal benno (r) taxes him with all the deadly sins , each of which , upon the commission of it , does immediately put a man out of a state of salvation . with murthers , rapine , adultery , and constant practice of the black-art . hildebrand however passes always with bellarmine for a saint , and baronius recommends his example to the imitation of paul v. as the most excellent person that ever sate in the papal chair . and they have no names bad enough to bestow upon benno . both of them also insinuate the probability of the book being written by a lutheran , which goes under benno's name : but baronius was very unlucky in his conjecture that (ſ) reinerus reineccius was the father of this supposed spurious piece , when near 50 years before the edition of reineccius , the life of hildebrand by benno , was publisht among the tracts in the book entitled fasciculus rerum expetendarum ac fugiendarum . (t) it is the main business of these two learned men in their voluminous works to ascribe uncontrollable , i may say , boundless power to the bishops of rome , and to maintain their right in the most unconscionable claims to a sovereignty over emperours and kings , otherwise bellarmine would never have vented it for truth , that the pope can change the nature of things , and that (u) if falling into errour , he should command vice and forbid vertue , the church would be bound to believe vertue to be vice , and vice to be vertue . it being strange , that in the same period he supposes the pope can err , he should assign such a power to him as by reason of its inconsistency with the perfections of the divine nature , we may not ascribe to the almighty god himself . otherwise baronius would not have pick'd out of the whole catalogue of the popes gregory vii . and alexander the iii. as patterns for paul v. to govern himself by . at the later of whose feet friderick barbarossa (x) lying prostrate , he trampled upon his neck , and began to sing that of david , thou shalt goe upon the asp and basilisc : and to the emperour , who , his spirits boiling within him , said , [ this submission is made ] not to thee , but to peter ; the angry pope , pressing harder with his foot , did reply , both to me and to peter . and hildebrand , the other pope recommended to paul v. henry iv. (y) upbraids with having by money got favour , by favour got the sword , by the sword placed himself in the seat of peace , and , when in the seat of peace , banisht peace from it . gregory (z) could not but confess himself advanced by violent hands into st. peter's chair . in which chair he did dictate or decree , (a) that his name alone should be rehearsed in the churches . that he has power to depose emperours . that he ought to be judged by no man. that he can absolve subjects from their allegiance to unjust princes . that he should give himself the title of christ's vicar , and yet make his kingdom to be of this world , and by his decrees set aside the plain precepts of christ ! that he should pretend to be the successour of st. peter , and teach doctrines directly contrary to those of st. peter ! in which chair he thunder'd out curses against the emperours , kings , princes , bishops , and demanded tribute almost of every kingdom in europe . engaging them in bloudy wars , and setting their subjects loose from their duty and obedience . he contrived an oath in such a form , to be imposed upon kings , as no honest man could take it . kings are to swear , (b) faithfully to observe whatsoever the pope shall command them . bellarmine's doctrine truly agrees with this oath . for if the pope should command a prince to murther an hundred of his innocent subjects , he was bound to believe it would be a vertue so to doe . but the very rage of this fierce and haughty man discharged its self chiefly upon henry iv. whom he excommunicated four times , (c) deposed him unheard and unconvicted , and gave his kingdom to rodulphus . and , after a terrible journey in the depth of a severe winter , made him , without all his attendants , and stript of his royal robes , (d) to wait barefoot and fasting three whole days before he would admit him but into his presence , he all the time caressing his mistris in the castle at canusium . insomuch as in his own letter to the germans upon this occasion , he acquaints them , (e) that all wonder'd at the strange hardness of his heart , and some cryed out of him as not proceeding with the gravity of apostolic severity , but with the cruelty of brutish tyranny . the church of liege farther inform us they had read that hildebrand , (f) the onely pope who hath added to the holy canons , had commanded the marchioness mawd , as the condition of the forgiveness of her sins , to subdue henry the emperour . — but whence , say they , is this new authority , by which impunity of the sins past , and licence for those which shall be hereafter , is offer'd to the guilty without confession and repentance ? these proceedings do indeed suppose god (g) to have committed to the pope a power , not onely of determining disputable points , but as benedict tells paul v. of making new creeds . so that is was judiciously observ'd by aventinus , (h) that hildebrand did absolve men not from their sins , but from the law and sacraments of christ , undermine the peace and piety of our religion , raise war and seditions , indulge whoredom , murther , perjuries , perfidiousness , rapines , fire ; and to hide his ambition did not onely devise fables , corrupt annals , pervert records , but also adulterate the heavenly oracles . forcing the divine writings to serve his lust by false glosses put upon them . and the councils of mentz , brixia and wormes did great service to christianity , and pursued truly the interest of the church when they deposed gregory vii . (i) as not elected by god , but one who impudently obtained the popedom by fraud and money , subverted ecclesiastical order , disturbed the kingdom of the christian empire , menaced death to the body and soul of a catholick and pacific king , defended a perjured king , sow'd discord among friends , strifes among the peaceable , scandals among brethren , divorces between man and wife , &c. to come to the last scene of this high-spirited pope , who put the christian world all into commotion , if we may believe paul bernriedensis a writer on his side , and publisht by gretser the jesuit , (k) these were his last words , i have loved righteousness , and hated iniquity , therefore i die in banishment : but if we will give credit not onely to matthew paris , but sigebert gemblacensis , and others : and to what cuspinian found in most ancient records . (l) he dying , to the cardinals assembled about him , did confess , he had greatly sinned in his pastoral charge , and stirr'd up the wrath and hatred of god against mankind by the instigation of the devil , (m) and that on his death-bed he did extremely grieve for the trouble he had given henry the emperour , and so did absolve him . and after all , why should it seem strange to any man that gregory vii . should use crown'd heads so coursly , when he had such a mean opinion of royal power as in an epistle to heriman bishop of mets , to declare (n) that kings owe their beginning to those men , who knew not god , and who , by the agency of the devil , and by pride , rapins , perfidiousness , murthers , and all kind of wickedness got the dominion over them , who by nature did stand on the same level with them . and in the same epist . (o) who doubts but that the priests of christ ought to be accounted the fathers and masters of all kings and princes ? and (p) that gold does not more excell lead , than the sacerdotal dignity the royal power . and likewise (q) that there is more power granted to an exorcist , since he is made a spiritual emperour [ i. e. conjurour ] to cast out devils , than can be to any lay-man on the score of secular dominion . now was there ever a greater patron of republican principles than this pope , who most malitiously and falsly lays the foundations and original of kingly power in the lusts and sins of men , assisted by the devil ? could knox , milton , rutherford , goodwin , or any commonwealth's man of them all , have spit ranker venom at kings , or spoke with greater contempt of their authority than hildebrand , who makes them servants to the priest , and their power less than that of one of the most inferiour officers in the church ? and having made this report of the life and behaviour of hildebrand , and cited the authours upon whose authority it does rely , i conceive i need not tell the reader , that the writers i have dealt with were all of the church of rome , and generally confest to be the most eminent and judicious historians in these matters , and that most of the notorious crimes charged upon hildebrand do not appear more from others , than from his own words to be found in his books of epistles . neither will it be easie to free bellarmine from much disingenuity in going about to take away the credit of jo. aventinus's history , for that he does not name the authours from whence he has it , when in the period immediately above that bellarmine quotes (r) out of aventinus concerning the faults of henry iv. aventinus (ſ) declares , that he follow'd the public authority of the letters , diploma's , edicts , rescripts , that passed between henry and hildebrand , still preserved in their libraries . and that he did not charge either of them with any vice , which was not owned by their friends , nor praise any vertue in either , which was not before ascribed to them even by their enemies . but how far bellarmine was from relating things thus honestly , we may rest satisfied from the citation now mentioned . where he has from aventinus transcribed the vices of the emperour , but concealed his vertues which next follow . now had we time , it would not be hard to shew , how the bishops of rome , who did tread in the steps of hildebrand , have been for the most treated with the same sharpness , and disrespect . how the princes have asserted their rights conferred by god against the unjust intrusions of popes . and with what contempt and neglect they have receiv'd their insolent messages in all countries . i produce an instance or two , ancient and modern . when boniface viii . writ to philip the fair of france , (t) to give him to know he was subject to him in matters spiritual and temporal ; and that they were fools who thought otherwise . his answer was , let your holiness's wonderfull wisedom know that in temporals we are subject to no body . they that complain of the indecency of the king's language must observe it is the same the pope used first , and that his holiness should not have provoked his son to wrath . when sixtus v. sent out his bull against the king of navar , pronouncing him a heretic , and that he had cut off his right of succession to the crown of france . the king , in his remonstrance , does affirm , (u) that as to the feigned crime of heresie , whereof he is falsly and unjustly accused , he affirms that the pope ( saving due respect to his holiness ) does falsly , wickedly and malitiously lye . and that he is of all heretics the greatest , as he undertakes to prove in a free council assembled , according to the laws . i farther observe under this head , that the popes did take upon them first onely to confirm the emperours by putting the crown on their heads , and from thence afterwards they pretended to a right to depose them . and yet among all (x) the eastern emperours none but justinus i. and petrus altissiodorus were crowned by popes . he by john i. and this by honorius iii. and in the western empire this custome commenced but in charles the great , upon whose head leo iii. placed the crown in gratefull consideration of the excellent services he had done the church against the lumbards . now should it be said , that the relation we make is of matters done at a remote distance from our times , and that we may presume the doctrines of deposing and killing of kings ( though not yet condemned by the church of rome ) to be disown'd by all the members of it , since some of them have writ expresly against them , and none of them have lately given us any occasion to charge them with holding these wicked and unchristian doctrines . to this it may be answer'd , that although the present pope innocent xi . has censured sixty five lewd and pernicious propositions , taught by jesuits , and other popish casuists , if that may be call'd a censure which is so very soft and gentle , yet he has slipt over this doctrine so frequently taught by the same men , that a prince excommunicated or depriv'd by the pope , may and ought to be deposed or killed by his own subjects , or any whatsoever , as heretical , without taking the least notice thereof . what reason can we assign for this ? could his holiness be ignorant of a proposition maintained by parsons , mariana , rossaeus , bellarmine , suarez , becanus , hessius , valentia , hereau , gretser , sanctarellus , and many others ? or could he think there was not so much need to condemn this king-killing doctrine , and that the consequences of it were less dangerous than those by him condemned , when yet the teaching thereof has been the occasion of spilling of so much christian bloud , and was the foundation upon which the powder plotters laid their horrible design , and when but a few months before this decree of the pope came forth , so many of the sons of his church in our nation fell by the stroke of justice for conspiring the death of the king. what can we then say , but that this small and harmless errour of the casuists teaching the lawfulness and duty of killing heretical princes was spar'd by his holiness , when he condemned so many others , out of prudent foresight of the good service it yet one time or other may doe the roman church ? and there will be more ground for this conjecture , when we remember that cardinal perron did solemnly profess , that before he and his brethren the bishops of france would by subscription declare the deposing doctrine to be unlawfull , they would die martyrs at the stake . and as for those of that church who have writ against this power in the pope of deposing kings , we know some of them labour under an excommunication at rome for their pains to this day . and whether there be fresh occasion to charge any papist with these doctrines , let what follows determine . one j. d. a jesuit , after the late plot , puts forth a catechism , entitling it , a brief instruction touching the oath of allegiance . and with his design he acquaints us in his preface , that it is to defend the resusers of the oath of allegiance , and to confirm them in their christian resolution , and to reclaim such as have been misled . as , in his opinion , all those are , who have sworn allegiance to the king. and upon them he makes this odious and prophane reflexion . some who took the oath , have since , to ease their fault , slept at a minister's sermon , and taken the cheering cup and lord's supper to help its digestion . then as to the oath it self he tells us , (y) that to hold this oath cannot be taken without grievous sin , and without perjury , is but what two popes have declared with several breves . and accordingly , after several frivolous matters debated , he brings his scholar to acknowledge (z) i am ready to subscribe that you have made good the unlawfulness of the oath . first by reason of the title of parliament exacting it . 2. for want of truth in all the clauses of the assertory part. 3. for want of justice in the clause of the promissory part. lastly , for want of necessity ; there being a necessity under a grievous sin , as the pope declares , for the not taking it . and yet every one knows that the very design of the oath so much condemn'd , is onely to bring men to acknowledge their allegiance to the king , and to abjure that damnable doctrine , that princes which are excommunicated , or deprived by the pope , may be deposed or murther'd by their subjects or any whatsoever . now since in the triennial assembly of the jesuits in london , april 1678. so great a part of the late popish plot was sworn to have been hatch'd , since the discovery thereof proved fatal to so many of them , since at their death they did renounce the doctrine of the lawfulness , upon any occasion or pretence whatsoever , to design and cotrive the death of the king ; and since the very scope of the oath of allegiance was to preserve the king's leige people from being tainted with those opinions which the jesuits in their dying speeches did condemn , it might reasonably have been thought , not onely that no member of that society for the time to come would have writ against the oath of allegiance , but also that the whole english order , in their next triennial assembly , would by some publick acts , have condemned the doctrines of deposing and killing of kings , and thereby have given both credit and authority to the declarations , upon this occasion , made by their dying friends , and likewise evidence to the world of their own loyalty . but so far were they from giving the king any farther assurance of their loyalty and allegiance , that by a decree they condemn afresh the oath of allegiance , and refuse to admit to absolution , those of their church both that have taught the oath to be lawfull and that have taken it , without they will publickly recant , and give manifest signs of their repentance , and promise amendment for the future . the decree of the fathers of the society of jesus of the english province , at their provincial congregation made , against the oath of allegiance at ghent , the fifth day of july this present year 1681. that we may procéed with uniformity amongst our selves in the manner of acting touching the oath of allegiance . 1. let us all profess , that as much obedience and fidelity ought to be sincerely sworn and exhibited to our king from every one of us , as is wont to be sworn and exhibited to any prince whatsoever from other catholick subjects . 2. that the oath , as now it is , sprinkled with many heterodox clauses , cannot be taken , as being condemned by many breves of popes . 3. if any ( against the decrées of popes ) have taught the foresaid oath to be lawfull , let him not be admitted to absolution , without public recantation , either made or sacredly promised . 4. those who against their conscience have taken the oath , let them be deprived of absolution , without manifest signs of repentance , and promise of amendment for the future . but those who with a good conscience have taken it , are to be instructed : and if they renounce it , are to be absolved . 5. let care be taken , lest either too much facility , or morosity in absolving , bréed scandal . thus we see what opinion , not onely single members , but a whole assembly of english jesuits have of the oath of allegiance , and how they think themselves bound in conscience to treat those of their church , who either take the oath , or write in defence of it : and what little ground any prince can have to hope they ever should become truly loyal subjects . for all their specious professions of swearing as much obedience and fidelity to the king , as other catholic subjects do to their prince , will come to just nothing , so long as they refuse to abjure all power in the pope or the people to depose them . since , should the pope proceed to a sentence of deposition , they that acknowledge such a power in the pope , must take themselves to be absolved from all that allegiance they had sworn , and from owning him any longer for their king. so that both the king's safety , and their allegiance will entirely depend upon the pope's pleasure . neither can the king have better hold of them , by any oath they shall please themselves to take , since that oath also , according to the doctrine of the decree , would become unlawfull , and so cease to bind them , if it should happen once to be condemn'd by one of the breves or bulls of the pope . moreover , though these jesuits do profess , yet indeed they do not exhibit as much obedience to the king , as other popish subjects do to their prince : for it is well known that they of the gallican church do pay obedience to the laws and edicts of their king even against his holiness's bulls : and sixty doctours also of the sorbon have declared , that the english subjects of the roman persuasion may lawfully and safely take the oath of allegiance , which this consult of jesuits has condemned . but to doe the reverend fathers of that order right , it must be confess'd , that notwithstanding all the affronts they have put upon kings , they can grosly flatter them , when it will serve the interest of their society . of which egregious flattery the french jesuits in their college at paris , founded by the bishop of clermont , have given a very late instance . where in the place of their old inscription , collegium claromontanum jesu , they have put up this , collegium ludovici magni , wiping out at once the names both of their founder and saviour . what a change will interest make in the opinions and practices of men ! pope hildebrand ( to whose dictates the jesuits pay most religious respect ) declares kings to be the priests servants , and even inferiour to the exorcist : but these pious fathers did not think they had given testimony sufficient of their loyalty , till they had preferr'd their king before jesus christ . and having thus proved that all resistence to the supreme authority is unlawfull , and that the popes were the first abettours of it in the christian church by pretended arguments from scripture ; i come , 2. to shew with what care , impartiality and patience the good christian searches into the grounds and causes of his persuasion , that the commands of authority are sinfull , before he refuses to pay obedience to them . no power on earth can make him withdraw his obedience to god , nor any danger awe him into the doing of that which he believes to be a sin . where man's laws stand in opposition to god's law , if it may be done without detriment to his religion , he accepts the benefit of christ's licence given to his disciples , and makes his escape by flying from one city to another , or else he patiently submits to the penalty decreed to be inflicted upon him for his conscientious refusal . but because men have refused to conform to the laws of the government when there has been nothing in them repugnant to the will of god , and have been justly punished for their disobedience , at the same time they have thought themselves martyrs for the cause of christ ; and since on the one hand it is most unhappy for them to suffer for their mistakes , and on the other of ill consequence to governours , that their laws , when just and expedient , should not be duly observed ; therefore the man , who has possest his soul with patience , does not run away with the first appearances of things , as being prone to suspect the errour may lie rather in his understanding , than in the laws of his superiours ; nor does he forbear to comply with the will of the higher powers , till upon much consideration he becomes persuaded there can be no compliance without involving himself in sin . and if a law chance to be enacted , the matter whereof may seem evil to him , he does not hasten rashly into any conclusion , but he imploys his patience , his sincerity , his prudence in all the proper methods to inform his judgment truly , before he comes to a resolution how he must behave himself . and in order to prosper in a work of such importance , he begins it with hearty prayer to god to bless his undertaking , and guide him into all truth . before he enters into the merits of the cause it self , he impartially enquires , whether he be not carried into it by prejudice , passion , profit , fame or some other secular end . whether he has not taken up this opinion of the unlawfulness of conformity to the laws , as well as many false ones , by the prejudices of a disadvantagious education ; by having heard the arguments , read the books , and conversed with the men onely , who are of one side ? there being reason to believe that many of the dissenters from our church are mere strangers to all the constitutions of it . they have rarely , if ever , been present all the time of divine service , they have never seriously perused any one office of our liturgy , and fairly weighed what may be said for it . they scarce can pretend to have read more leaves of the book of publick prayers than of the alcoran . however these men separate from us , because they have been taught to doe so , and because their friends do , upon whom they have such a dependence , as not to dare to displease them . and in which course while they continue , their most dangerous errours will be incurable . he farther considers whether his present dissent does not proceed from his having had a known reputation in such a party a long time , and although he could now without any violence to his conscience , yet he is ashamed to retreat ? or whether it be not because he finds his opposition to the government to be popular , and he draws crowds after him of admirers ; or to be very profitable , he gains a fair livelihood by it , and should be at a loss for his subsistence , did he not engage himself in the interests of the dissenters ? lastly , he considers whether he doth pass judgment in the other cases which occur in his life , with the same scrupulosity and tenderness , he does in this ? for if he have with such art managed his conscience , that notwithstanding it's tenderness in the matter of conformity , it can allow him to live quietly in the known breach of any of the moral duties of religion , he has just reason to suspect his want of sincerity as to the causes for which he divides from the church . if notwithstanding his long refusal to join with us in our common prayers , as stinting the spirit , and not tending to edification , he yet can submit to the forms of solemnization of marriage to gain a person with a great fortune , and to legitimate his issue to inherit it ; and if after many years absence from our churches and separation from our communion as antichristian and unlawfull , he yet can receive the holy sacrament with us to qualify himself for an office or employment , it will be obvious either that his conscience is perversely instructed , or that he is an hypocrite . now as none of the reasons before-mentioned can justify any man's disobedience to authority , seeing they owe their rise to pride , interest , or passion , so were such heads of enquiry duly poised in the balance , and allow'd their just weight , they would discharge out of mens minds abundance of those scruples , wherewith they have brought much charge and trouble upon themselves , and given great disturbance to their governours ; and they would be able by these methods to distinguish between what was done out of pure conscience , and what under the colour of it onely . but if having proceeded thus far , by a removal of those things , which , in this case , ought to have no influence upon conscience , some dissatisfaction sticks still in the mind , the proper work remaining is , to try the objections of conscience by the rule of conscience . the rule of conscience is the will of god ; the will of god is discover'd by the light of nature , and revealed in the holy scripture . and by an application of the objection to the rule , the conscience may discern whether there be any strength in it . for whatsoever we find god to have commanded , we are bound in conscience to doe it ; whatever to have forbidden , we are bound in conscience to avoid it : and in matters , by god neither commanded nor forbidden , the thing is indifferent , and the conscience free . a man may let it alone , without omitting his duty ; he may doe it , without committing a sin . for how is it possible , that should be a duty , which god never has commanded , or that a sin , which god never has forbidden ? thus the apostle argues most truly , where no law is , there is no transgression . wherefore if upon a just comparison between these commands of authority , against which the meek christian's scruples have lain , and the word of god , there does not appear any thing in them injoined , which by the divine laws is forbidden ; nor any thing forbidden which god has required , it will evidently follow , that he must acquit the commands of his governours from all imputation of evil , and dismiss those scruples from his conscience , which hitherto have been the occasion of his disobedience , and exposed him to the lash of the law. and this is the case of the church of england , for few of the sober nonconformists have been so far carry'd away with the power of prejudice , as to affirm that there is any thing in her constitutions expresly forbidden by any law of god , and those few who have been so hardy as to pass this unjust censure upon her , neither yet have , nor ever will be able to prove their assertion . and those places of holy writ which some men would have prest into the service of this cause , when the reason and occasion of them has been thoroughly examined , to all unprejudiced men have appear'd , to look another way . but if the scruple against conformity is not taken from the words of scripture immediately , but inferred upon some consequence which is thought to flow from them , or bottoms upon some difficult text , which may require learning and depth of judgment to the finding out of its meaning , or upon a metaphor or allegory , as many mistakes in religion have done , or upon his ignorance of the state of the church , and the controversies and errours on foot , when those portions of the divine writings were penned wherefrom he deduceth his argument , and so he finds it an hard matter to deliver himself from his doubt ; then he repairs to some sober , grave , wise man , eminent for his piety , learning , and skill in controversies ; and having stript his soul from prejudices , and that biass , which either passion or profit may have clapp'd upon it , with all candour and ingenuity he opens and lays his case before him , resolving firmly to submit himself to his reasons , so far as they shall convince him ; and to order his conversation accordingly . and by taking this course , there will be great reason to hope he shall have his doubts cleared , his scruples removed , and those objections dissolved , which had he relied alone upon his own abilities , might have ensnared him in unwarrantable disobedience to those god has set over him , and pull'd down heavy calamities upon himself . but if after all these honest and commendable endeavours , again and again repeated according as the difficulty of his cause required , and he had opportunity to do it , he cannot attain to an entire mastery of his scruples , and give his conscience full satisfaction , however he will evidence to the world the uprightness of his heart in the pains he has taken by his quiet and humble deportment . for what scruples soever he may have as to other things , he is well assured that meekness , peace and charity , are essential ingredients in the character of a true christian . (a) and although the learned may discover the errours of his understanding , yet it is his daily care , the good and the wise shall have no true reason to blame him for stubbornness in his will , for haughty , perverse and unruly passions , such as make him to contemn the judgment of others , and will suffer him to comply with no body but upon his own terms . he does not therefore grow peevish or censorious , and forthwith condemn all that differ from him in opinion or practice : he does not set up for a patron of a new sect , and lay aside all due respects to antiquity , draw as many as ever he can into his own party , and confine salvation to the small number of his own persuasion , as if the divine providence had engaged it self in securing them alone from all damnable sins in practice and mistakes in faith. he does not whisper stories and jealousies into mens ears to dispose them to turbulency and sedition , nor speak evil of dignities , and libel the rulers of his people ; he does not clamour against , nor arreign the whole management of publick affairs , much less enter into wicked plots , and with the same illegal violences go about to maintain his own religion , by which those of the church of rome have so often attempted to introduce theirs . but he is meek and patient , and easie to the government under which he lives ; he conforms to all its constitutions as far as in conscience he can ; he is affable and courteous to his neighbours , and upon all occasions shews a great charity for those who have not the same sentiments with him in matters of religion : he minds his own business , keeps his peculiar opinions to himself whenever they stand opposite to the establishments of authority , and is contented privately to enjoy them . and having thus presented you with several instances which go to the description of the good christian , who in patience has possest his soul , i will now briefly propose the means by which he doth attain it . 1. he is daily lessening his desires of those things , whereof there is but small use , and he may subsist well without them . and having once contracted and confined his appetite to what onely is necessary to the comfortable supports of life , or in the first rank of things convenient for it , as he is but a little concern'd for the purchase of whatever else the world can afford , so the loss of it never torments him . now the necessaries to life , are so few , and almost in all places , through the goodness of god , so easie to be procured , that he who has stript himself of all covetous desires of the vanities and superfluities , that most men spend their time in eagerly pursuing , may have his will at a cheap rate ; and there are so few things which will come cross upon him , that he hath hardly left a blot open for even the spitefull to hit , which can ruffle and disorder his patience . 2. he takes more care to govern his passions , than to secure himself against adversity . for it may always be in our power , by the grace of god and good management to keep our appetites and passions under the conduct of our reason : but the nicest care cannot secure us from diseases , cannot preserve the lives of our nearest relations , children and friends , or be a sufficient guard against the effects of other mens malice ; or exempt us from our proportion in the miseries , which a floud , or a fire , or any other public calamity brings along with it . moreover tempests in our passions utterly unfit us for the service of god , and rob our souls of all sincere pleasure . whereas there is no instance of adverse fortune , but by a generous patience will be conquer'd , and we may turn it into an instrument of vertue , that shall either hasten our repentance , or increase our trust in god , or make us fair examples for less exercised christians to imitate . 3. it is good often to suppose , that the severe hardships , which we see others to labour under , may in a short time come to our own turn , by which course , as we shall learn to be mercifull to those in distress , and charitable in the censures we pass upon the unfortunate , so we shall be admirably prepared to receive all sorts of afflictions , which can never surprise and confound them , who live in constant expectation of them . 4. when our minds are most free from the disturbances and rage of passion , let us form judgments of all the good and evil things , which in the course of this life may happen unto us . and then peremptorily resolve in our practice to adhere to , and follow these deliberate and well-advised judgments , notwithstanding afterwards , our fears , or our fury , may tumultuously present us with new measures to order our selves by . 5. that we may not be mistaken in the judgments we frame of things , let us be carefull to love every thing in proportion to it's goodness . and the true way to rate this proportion , will be to find out how much every thing can contribute to the peace of our mind , which is the greatest good we possibly can receive from things . from which rule we may certainly conclude that we are absolutely to love god onely , and vertue : but to esteem and covet all things else with limitations , with conditions , and ever with submission to the divine pleasure . for as god is the sole authour of all true peace and joy of mind , so vertue is the means alone , whereby we can qualify our souls for so great a blessing , and prevail with god to bestow it upon us . how vain then is it to set our affections upon any of the goods of this world , and to make them so necessary to our happiness , as to think our selves miserable , if we suffer a disappointment in our expectation ? 6. the most powerfull means to the attaining of patience , is to carry our eyes beyond the next and immediate causes of adversity unto the great disposer of things , by whose sufferance , if not decree , every public calamity , every private affliction comes to pass . so we shall discover a righteous judge , never punishing the wicked above their demerit , a mercifull father ever designing to reclaim the perverseness of his children by his gentle chastisements ; a wise governour , still bringing great good out of all the disorders , combustions , and disasters in the world. did we but take this prospect of affairs , we should discern the beauty of providence in the most crooked and harsh passages of this present state . we should behold the events of the wildest jars and confusions orderly and methodically conspiring to the glory of god , and the good of the creation . were we but constantly affected with a lively sense of the wisedom of the divine management in all the issues of things , we should be so far from losing our patience by being defeated in a little design , by a trifling loss , by a tedious attendance for a small debt or an act of common justice , by a denial of a reasonable request , by an unkindness in a friend , by a light disgrace from a superiour , by a slight from an equal , or by a neglect in an inferiour and dependant , that we should fashion our selves into an exact compliance with the alwise disposals of providence , even when we were ready to be deprived of the dearest of our relations , the best part of our estate , and our own lives were in evident danger . did we but reflect how uncertain an hold we have in the goods under the sun , should we to that degree place our security in them , as to bid our souls take their rest ? should we so set our affections upon them , as to grieve and murmur , upon their loss , like men utterly undone ? did we but consider our dependance upon god , not onely for food and raiment , but the very breath of our nostrils ; should we thus insolently trample upon our poor and harmless neighbours , and be so lavish of their reputation , and yet forget all moderation and patience upon the least affront or injury from others ? did we but remember how much god has born with the best of us , how many open abuses of his grace he has past by , and how long he is pleased to wait , expecting the return of his prodigal sons , we could not , at this unchristian rate , lock up the bowels of our charity and compassion from the needy and distressed , and account so severely with each other for every little trespass . let then the consideration that god never punisheth us more than we need , that god never afflicts us but in measure , and with regard to our strength , that god never correcteth us , but with design to reform us , engage us every one , through all the parts of our lives , readily and chearfully to submit to his most holy will , and to demean our selves with all patience , charity , and long-sufferance one towards another . the end . notes, typically marginal, from the original text notes for div a51221-e420 mat. 19.24 . mat. 26.52 . (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . greg. naz. t. 1. orat. 23. p. 410. (b) marcus tullius multa quidem praeclarè , & egregiè de patientia , & contemtu adversae fortunae disputare noverat ; exilium tamen suum ubique diutissimè deplorat , & sui temporis calamitate lamentanda mollis , & propemodum effaeminatus apparet . j. pieri . de infelic . literat . lib. 2. p. 99. (c) omnia enim ejus placita tuetur ; omnibus mandatis ejus intervenit : fidem munit , pacem gubernat , dilectionem adjuvat , humilitatem instruit , poenitentiam expectat , exomologesin adsigrat , carnem regit , spiritum servat , linguam frenat , manum continet , tentationes inculcat , scandala pellit , martyria consummat : pauperem consolatur , divitem temperat , infirmum non extendit , valentem non consumit , fidelem delectat , gentilem invitat , servum domino , dominum deo commendat , feminam exornat , virum approbat : amatur in puero , laudatur in juvene , suspicitur in sene : in omni sexu , in omni aetate formosa . tertul . de patient . p. 148. (d) quo magis demiror frigus istud inusitatum semichristianorum , in quibus non solúm refrixit dilectio dei sed propemodum extincta est cognitio dei : aversi videlicet existentes à christo ad mariam , atque filii cultu degenerantes ad cultum matris , adeo ut putent summum esse scelus , dicere orationem dominicam , nisi statim addant salutationem angelicam , perinde ac si citra hanc non valeat cassam nucem . g. wicel . elenc . abus . p. 124. (e) scriptum est , inquit , non est bonum hominem esse solum , faciamiss ei adjutorium , id est , non sufficit unus advocatus vel mediator humano generi in coelo , c ; ùm tot ac tam periculosas causas habeat coram deo : faciamus ei adjutorium , hoc est , beatam virginem . vid. wicel . elenc . abus . p. 125. (f) pia dei genetrix , quamvis tua potestas nullis coarctetur finibus , ac totum impleat orbem miraculis , &c. h. tursellin . lauret . hist . l. 1. c. 26. p. 81. matrem quippe suam praepotens ille deus divinae majestatis , potestatisque sociam , quatenus licuit , ascivit . huic olim coelestium , mortaliúmque principatum detulit : ad bujus arbitrium , quoad hominum tutela postulat , terros , maria , coelum , naturámque moderatur : — ut omnes intelligant , quicquid aó aeterno illo , augustóque bonorum fonte in terras profluat , fluere per mariam . h. tursel . ep. p. aldobrand . cardin. (g) sed procedant : ne tum nos , tum etiam deam ipsam inani lignorum inutilium donatione lusisse videamini . p. bembi ep. lib. 8. ep . 17. p. 181. (h) diligam te domina coeli & terrae , & in gentibus nomen tuum invocabo . psal . 17.1 . adorent te familiae gentium , & glorificent te omnes ordines angelorum , psal . 21.5 . in te dominae speravi non consundar in aeternum , psal . 70.1 . bonavent . op. tom. 6. p. 478. (i) quamobrem exigua haec data est mihi poenitentia . 1. vt omnibus patribus & fratribus pedes exosculer . 2. humilitatis officium , quod est cloacaes expurgare , per octiduum subeam . 3. ollas & vasa culinae eluam . 4. per spatium unius horae coram venerabili sacramento culpam deprecer . 5. per mensis cursum quotidie ter conscientiae examen faciam . 6. jam meipsum flagellem , donec tertium fuerit appositum ferculum , vel dominus rector sufficientiae signum dederit . e. hasenmull . hist . jesuit . p. 73. matth. 6.30 . (k) jo. stearne de obstinatione , p. 121. (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . s. chrys . de patien . tom. 6. p. 868. (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . s. greg. nyss . de theod. mart. ● . 1014. (n) myst . jesuit . let. 5. p. 51. (o) sacrum evangelium ante omnia annunciandum , curarent , mox etiam admonerent ut foedissimis moribus relictis , cum honestis viris compositè & pacatè vivere vellent , & hispanorum amicitiam sincerè colere . quas si conditiones acciperent , &c. sin minus , jubere eos capi & trahi in servitutem : denique in eorum corpora , fortunas , & vitam ferre , flamma , & omni belli clade saeviri . hier. benzo . hist . nov. orbis , p. 74 , 75. (p) hoc obiter notandum christianam rempublicam mille atque amplius annorum decursu nunquam poenas capitales religionis ergo inflixisse . e. richer . hist . gen. conc. tom. 1. p. 588. (q) omnibus christianis diligentissimè advertendum , quòd deus usque adeò hanc impietatem in regibus detestatur , & usque adeò fidelibus populis imponit officium hoc reges sic deliquentes castigandi , & ab omni regali altitudine funditùs dejiciendi , ut si hoc loco populus regi suo vel exile quid indulgeat ; deus eo facto populum peccare , & divinam suam majestatem non leviter offendere . g. rossaeus aliàs giffordus de just . reip. christ . author . in reg. imp . p. 611. rom. 13.1 . (r) england's distract . p. 11. 1 pet. 2.13 . (ſ) goodwin's defence , p. 15. (t) the true name of which authour learned men do conjecture , with great probability , to be hubert languet . voetius in disquisitione de auctore vindiciarum contra tyrannos , quae sub nomine junii bruti celtae typis editae sunt , huberti langueti opusculum hoc esse , verosimilius facit , quàm ut amplius ea de re dubitare sustineam . vinc. placc . pseudon . catal. p. 369. mihi videtur auctorem fuisse hub. languetum : losannae fuit vir doctus , qui pagellas habuit scriptas manu ipsius langueti , & quidem ita scriptas , quasi composuerit , deinde stylus cum ipsius stylo congruit . boeclerus ad grotium de jur. bel. & pa. lib. 1. vid. placcium , p. 370. and no authour in print before milton has affirm'd that beza was the writer of this ill book . (u) sed praterquam quòd ad privatas personas adhortationes illa diriguntur , quibus nullum aliud remedium , quàm preces & patientiam reliquum esse semper diximus , meminisse hic quoque oportet , cùm dicimus , magistratus inferiores , aut regni alicujus ordines posse , imo & debere tyrannidi obsistere . junii bruti de jur . magist . p. 317. (x) locum hunc de ipso petro intellegendum esse respondet : scribebat enim ( ait ) apostolus subditis suis , &c. deinde ad illa verba regi tanquam praecellenti addendam esse hanc coarctationem , in temporalibus : pontisicem enim in spiritualibus antecellere . innoc. gentillet . apol. pro gal. christ , p. 163 , 164. y judge cresh . legacy , p. 5. (z) est quoque alia ratio quare reges justissimè reprehendere possumus , atque iis etium si vim faciant resistere . quum enim finita sit & terminata eorum potestas , — siquando extra terminos sibi circundato● evagari vult , & in alienam messem suam falcem immittere , quia jam non ut rex agit sed ut tyrannus , hîc gloriosum es ; t regem coarguere , eique non verbo solùm , sed re quoque obsistere . g. ross . p. 564. 1 pet. 2.13 . (a) joseph . ant. jud. l. 18. c. 2. rom. 13.4 . (c) judge creshald's legacy , p. 6. (d) si enim & hostes exertos , non tantum vindices occultos agere vellemus , deesset nobis vis numerorum & copiarum ? — hesterni sumus & vestra omnia implevimus , urbes , insulas , castella , municipia , conciliabula , castra ipsa , tribus , decurias , palatium , senatum , forum . — cui bello non idonei , non prompti fuissemus , etiam impares coptis , qui tam libenter trucidamur , si non apud istam disciplinam magìs occidi liceret , quàm occidere ? tertul. apol. p. 30. (e) quòd si christiani olim non deposuerunt neronem , & diocletianum , & julianum apostatam , ac valentem arianum & similes , id fuit quia deerant vires temporales christianis . nam quod alioqui jure potuissent id facere , patet , &c. bellarm. de rom. pont. l. 5. c. 7. p. 891. (f) hildebrandus papa omnes adversantes imperatori absolvit ab infidelitate & perjurio , sigeber . gemblac . chron. p. 603. (g) hildebrandus papa author est hujus novelli schismatis , & primus levavit sacerdotalem lanceam contra diadema regni , primo indiscretè henrico saventes excommunicavit . leodens . ep . advers . paschal . 2. p. 137. ed. a s. schardio . hoc exemplo omnes à primo gregorio contenti , utebantur gladio spirituali usque ad ultimum gregorium , i.e. hildebrandum , qui primus se , & suo exemplo , alios pontifices contra imperatorem accinxit gladio . leodens . p. 138. (h) lego & relego romanorum regum & imperatorum gesta , & nusquam inverrio aliquem , ante hunc à romano pontifice excommunicatum , vèl regno privatum . otto frising . chron. lib. 6. c. 35. (i) ipse primus est ; inter omnes imperatores per papam depositus . scholastici certant & adhuc sub judice lis est , utrum papa possit imperatorem deponere . j. trithem . chron. an. 1106. (k) nam etsi ante romani pontifices , tanquam christianae religionis capita , christique vicarii & petri successores colerentur , non tamen eorum authoritas ultra protendebatur quàm in fidei dogmatibus vel asserendis vel tuendis — primus omnium romanorum pontificum gregorius vii . armis normannorum fretus , o●ibus comitissae mathildis , mulieris per italiam potentissimae confisus , discordiáque germanorum principum bello civili laborantium inflammatus , praeter majorum morem , contemptâ imperatoris auctoritate & potestate , cùm summum pontificatum obtinuisset , caesarem ipsum , à quo si non electus , saltem confirmatus suerat , non dicam excommunicare , sed etiam regno imperióque privare ausus est ; res ante ea saecula inaudita . onuph . panvin . in vita greg. vii . p. 272. (l) nimirum , ut pace omnium bonorum dixerim , haec sola novitas , non dicam haeresis nec dum in mundo emerserat , ut sacerdotes — doceant populum , quòd malis regibus nullam debeant subjectionem , & licèt eis sacramentum fidelitatis fecerint , nullam tamen debeant fidelitatem , nec perjuri dicantur qui contra regem senserint , imo qui regi paruerit , pro excommunicato habeatur , qui contra regem fecerit , à noxa injustitiae & perjurii absolvatur . sigeber . gembl . chron. p. 606. ex . bib. j. pistorii . (m) pipinus factus est rex ex communi suffragio principum . apolog. hen. iv. p. 156. ed. à m. freher . romanus pontifex respondit , illum debere regem vocari qui rempublicam gereret , detonso igitur hildrico & in monasterium detruso mox franci pipinum sibi regem constituunt . annal. franc. edit . à p. pithaeo , par . 2. p. 5. pipinus vero per papam zach. ex electione francorum factus est rex francorum . got. viterb . chron. p. 436. pro●eres regni & populi amplexi pipini virtutem pertaesíque regis amentiam zachariae romano pontifice prius consulto — pipinum regem creant . sabellic . en . 8. l. 8. vid. hottomani francogalliam , c. 13. p. 108. (n) initio minime audebat tam magni momenti cogitationem suscipere . p. aemyl . in vit . childer . p. 63. (o) quod sanè justum fuisse nemo sanae mentis negabit , praesertim cùm eventus docuerit mutationem illam felicissimam fuisse . bellarm. de pontif. lib. 2. c. 17. p. 655. (p) sigon . de reg. ital. l. 2. p. 57. anno 625. (q) antonin . sum. vide respons . ad tortum . p. 177. (r) benno de vita hildebrandi , p. 43 , 44 , 45 , &c. edit . à r. reineccio . 1581. (ſ) hic inquam consartor imposturarum de quo alterum de doubus dicendum est , vel quòd eas ipse commentus sit stylo mendaci . baron . ann. tom. 11. an. 1076. num . 7. p. 469. (t) sedis apostolicae baronius ita erat acer propugnator — ut diuturna regum maximorum imperia non dubitaverit scriptis suis labefactare atque convellere . jan. nicii pinac . par . 1. p. 89. (u) si autem papa erratet praecipiendo vitia , vel prohibendo virtutes teneretur ecclesia credere vitia esse bona & virtutes malas . bellar. de rom. pont. p. 803. (x) collo ipsius prostrati pedem imposuisse , cepisséque interim davidicum illud super aspidem & basiliscum ambulabis : friderico autem ingentes adbuc spiritus alenti , dicentíque non tibi , sed petro , irato similem , impressa fortius planta ; respondisse , & mihi , & petro. sabellic . rer. ven. dec . 1. l. 7. p. 200. (y) pecunia favorem , savore ferrum , ferro sedem pacis adisti , & de sede pacis pacem turbâsti . ep. hen. iv. p. 196. ex bib. ruberi . (z) ortus est magnus tumultus populi & fremitus — violentis manibus me in locum apostolici regiminis , cui longè impar , rapuerunt . greg. vii . ep. l. 1. ep. 3. concil . labb . tom. 10. p. 7. (a) quòd illius solius nomen in ecclesiis recitetur . quòd illi liceat imperatores deponere . quòd à nemine ipse judicari debeat . quòd à fidelitate iniquorum subditos potest absolvere . concil . tom. 10. p. 110. vir dignus pontificatu ad deprimendum politicorum supercilium ; monarchas terruit nominis sui & zeli claritate . captivitatem ecclesiae , & servitutem , quam à principibus patiebatur restituit . genebr . chron. p. 582. (b) juramentum regis . — & quodcunque mihi ipse papa praeceperit , per veram obedientiam fideliter , sicut oportet christianum , observabo . concil . max. tom. 10. p. 279. (c) fuit autem hic henricus ore facundus , ingenio acutus , eleemosynis largus , in re militari fortunatissimus . contra hunc imperatorem greg. vii . commovit & fovit rodulphum ducem saxoniae , quem electores in phorcheim congregati elegerunt in locum henrici quem papa deposuit nec confessum , nec convictum . fel. fabr. monach. vlm. suevic . rer. script . ed. à goldast . p. 91. (d) venit ille ut jussum fuerat , & cum castellum illud triplici muro septum esset , intra secundum murorum ambitum receptus , foris derelicto omni comitatu suo , deposito cultu regio , nihil praeferens regium , nihil ostentans pompaticum , nudis pedibus , jejunus , mane usque and vesperam perstabat romani pontificis sententiam praestolando . hoc secundo , hoc tertio die fecit . lamb. schafnab . p. 249. ed. pistorii . (e) omnes quidem insolitam nostrae mentis duritiem mirarentur , nonnulli in nobis non apostolicae severitatis gravitatem , sed quasi tyrannicae feritatis crudelitatem esse clamarent . greg. ep. l. 4. ep. 12. concil . tom. 10. p. 159. (f) solus hildebrandus papa ultimam manum sacris canonibus imposuit , quem legimus praecepisse mathildi marchionissae , in remissionem peccatorum suorum , ut debellaret henricum imperatorem . — unde haec nova authoritas , per quam reis sine confessione & poenitentia offertur praeteritorum peccatorum impunitas , & futurorum libertas ? leodens . ep. p. 141. (g) commissum ei munus à deo excelso , non modòo articulos indeterminatos determinandi , sed etiam fidei symbolum condendi . bened. in praesat . respons . ad tortum . p. 179. (h) homines non peccatis sed lege christi , atque sacramentis solvit , pacem atque pietatem religionis nostrae labefactat , bella , seditiones concitat . stupro , caedi , perjuriis , perfidiis , rapinis , incendio indulget . non solùm ad ambitionem suam occulendam fabulas comminiscitur , annales corrumpit , res gestas invertit , sed etiam caelestia oracula adulterat : divinas literas falso interpretando suae libidini serviri cogit . aventin . ann. l. 5. p. 573. (i) quia illum constat non à deo electum , sed à seipso , fraude ac pecunia impudentissimè objectum , qui ecclesiasticum subvertit ordinem : qui christiani imperii perturbat regnum : qui regi catholico ac pacifico corporis ac animae intentat mortem : qui perjurum defendit regem : qui inter concordes , seminavit discordiam , inter pacificos lites , inter fratres scandala , inter conjuges divortia . concil . tom. 10. p. 389. edit . à labbeo . (k) vbi verò in extremo positus erat , ultima verba ejus haec fuerunt . dilexi justitiam & odivi iniquitatem , propterea morior in exilio . p. bernr . p. 240. (l) moriens cardinalibus convocatis confessus est se valde peccâsse in cura pastorali , ac suadente diabolo contra humanum genus iram dei & odium concitâsse . matth. paris , anno 1087. pag. 13. sigeb . gembl . pag. 605. (m) invenio in vetustissimis annalibus hildebrandum monachum , qui greg. vii . dictus est , dum moreretur plurimum , qoud henricum imperatorem molestâsset , doluisse , & ob id , ante obitum suum absolvisse . j. cuspinian . in vita henr. iv. p. 357. (n) quis nesciat reges & duces ab iis habuisse principium , qui deum ignorantes , superbia , rapinis , perfidia , homicidiis , postremo universis penè sceleribus , mundi principe diabolo videlicet agitante , super pares , scilicet homines , dominari caeca cupiditate , & intolerabili praesumptione affectaverunt . greg. vii . ep. l. 8. ep. 21. concil . max. labb . tom. 10. col. 269. (o) quis dubitet sacerdotes christi regum & principum omniùmque fidelium patres & magistros censeri ? ibid. (p) quod aurum non pretiosius sit plumbo , quaàm regia potestate sit-altior dignitas sacerdotalis . col. 270. (q) major potestas exorcistae conceditur , cùm spiritualis imperator ad abjiciendos daemones constituitur , quàm alicui laicorum causa saecularis dominationis tribui possit . ibid. (r) bellar. de rom. pont. lib. 4. c. 13. col. 837. (ſ) extant praeterea in bibliothecis nostris epistolae , diplomata , edicta , rescripta hainrici , & hildebrandi ultro , citroque missa , ego horum instrumentorum publicam sequar authoritatem , utriusque causam sedulo , & ex fide perorabo : vitiis utriusque ( ut homines fuerunt ) notandis , amicis , in virtutibus praedicandis hostibus credam . jo. avent . annal. boi . lib. 5. p. 563. (t) bonifacius servus servorum dei philippo francorum regi — scire te volumus , quòd spiritualibus & temporalibus nobis subes . — aliud credentes fatuos reputamus . philippus d. g. francorum rex , bonifacio se gerente pro pontifice maximo , salutem modicam sive nullam . sciat tua maxima fatuitas in temporalibus alicui nos non subesse . les croniq . & annal. des france par nicolle gilles , p. 132. a paris 1562. mira hominis impudentia fuit qui regnum galliae pontificiae majestatis beneficium asserere ausus est . verùm multò stolidiores esse puto , qui disceptant an tantum liceat pontifici . j. tillii chron. de reg. franc. ad ann. 1302. (u) quod ad confictum crimen haereseos attinet , de quo falso & injustè ab illo sixto , qui nomen papae sibi arrogat , accusatur ; ait & affirmat hunc ( salvâ ejus sanctitate ) falsè , nequiter , & malitiosè , mentitum esse , húncque ipsum fore haereticum omniun maximum . quemadmodum recipit probare in concilio libero & secundum leges congregato . de postr . mot. gall. p. 305. (x) m. roussel hist . jur. pont. l. 7. p. 699. (y) catech. p. 15. (z) catech. p. 47. rom. 4.15 . (a) neque multum spei apparere de puritanis , ut in anglia vocantur , hominum genere turbulento & seditioso ad moderationem & mutuam tolerantiam flectendis , animi eorum elatiores sunt , quàm ut aliis praeterquam sibi solis quidquam tribuant : n●vitatis cupidiores , quám ut antiquitatem , & efferatiores , quàm ut tranquillitatem respiciant . g. calixti judic . de controv. theolog. p. 138. a philosophicall essay towards an eviction of the being and attributes of god. immortality of the souls of men. truth and authority of scripture. together with an index of the heads of every particular part. ward, seth, 1617-1689. this text is an enriched version of the tcp digital transcription a67569 of text r203999 in the english short title catalog (wing w823). 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. 162 kb of xml-encoded text transcribed from 85 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a67569 wing w823 estc r203999 99863739 99863739 115953 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. a67569) transcribed from: (early english books online ; image set 115953) images scanned from microfilm: (thomason tracts ; 176:e1322[2]) a philosophicall essay towards an eviction of the being and attributes of god. immortality of the souls of men. truth and authority of scripture. together with an index of the heads of every particular part. ward, seth, 1617-1689. [16], 152 p. printed by leonard lichfield, and are to be sold by john adams and edward forrest, oxford : 1652. anonymous. by seth ward. in part a reply to: hobbes, thomas. leviathan. the words "being .. scripture." are bracketed together on the title page. annotation on thomason copy: "nou. 4.". reproduction of the original in the british library. eng hobbes, thomas, 1588-1679. -leviathan -early works to 1800. theology, doctrinal -early works to 1800. god -attributes -early works to 1800. authority -religious aspects -early works to 1800. a67569 r203999 (wing w823). civilwar no a philosophicall essay towards an eviction of the being and attributes of god. immortality of the souls of men. truth and authority of scrip ward, seth 1652 29445 3 25 0 0 0 0 10 c the rate of 10 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 2001-08 tcp staff (michigan) sampled and proofread 2001-08 tcp staff (michigan) text and markup reviewed and edited 2001-11 pfs batch review (qc) and xml conversion a philosophicall essay towards an eviction of the being and attributes of god . immortality of the souls of men . truth and authority of scripture . together with an index of the heads of every particular part. oxford , printed by leonard lichfield , and are to be sold by john adams and edward forrest , 1652. to the reader . the author of this book although he had never suffered it to be published , had he not been assured that it is not ( for the main ) much liable to just exception , and although he hath no further care of the reception & entertainment of it , then the consequence of it may deserve ( whereof the reader and not himself must be the judge . ) and so he is not moved by the common passions of such as use to make epistles and prefaces , to their readers , yet some thing although but for custome only he was willing to premise , and to acquaint the reader with thus much by way of apology for himself . that this was written divers years since without any purpose of ever letting it go abroad , that the chief end of it was to cleer to himself who is a lover of rationall knowledge , an account of the grounds of his own belief , and to that end to lay in order his scattered notions concerning that subject ; and this he intends as an apology for the homelinesse of the stile . that at the same time when it was written , it was also delivered in a private course of religious exercise , and that will be the excuse for such repetitions as might otherwise seem ill-favoured in the severall sections of it . that at the time of his composing it , he was destitute of the assistance of his bookes , which is one cause that it is not adorned with testimonies and citations out of authors , but comes out naked , being supported onely by the order and plainnesse of reason that it trusts to . that since the composing of this he knows that divers bookes of the same argument have been written by men farre more knowing then himselfe , but that he hath not yet read any of them , nor knows whether he doe agree with them or not , which abstinence hath been caused partly for that he is himselfe satisfied by what is here delivered , and partly for that he had no leisure or minde to alter this which he had done , though possibly it might be for the better . that whereas he speakes of epicures , machiavelians , and the like , he makes use of those names onely in a popular way as they are names of characters well known amongst us , and that he intends not to traduce those authors or cast any contumely upon them . lastly , he must needs acknowledge , that before the edition of this he hath seen m. hobs his leviathan , and other bookes of his , wherein that which is in this treatise intended as the main foundation whereon the second discourse ( of the souls immortality ) insists , is said to imply a contradiction , viz. that there are any such things as immateriall or incorporeall substances . upon which occasion he thought good onely to say , that he hath a very great respect and a very high esteem for that worthy gentleman , but he must ingenuously acknowledge that a great proportion of it is founded upō a belief & expectation concerning him , a belief of much knowledge in him , and an expectation of those philosophicall and mathematicall works , which he hath undertaken ; and not so much upon what he hath yet published to the world , and that he doth not see reason from thence to recede from any thing upon his authority , although he shall avouch his discourse to proceed mathematically . that he is sure he hath much injured the mathematicks , and the very name of demonstration , by bestowing it upon some of his discourses , which are exceedingly short of that evidence and truth which is required to make a discourse able to bear that reputation . that in this case m.h. is onely a negative witnesse , and his meaning in denying incorporeall substances , can rationally import no more but this , that he himself hath not an apprehension of any such beings , and that his cogitation ( as to the simple objects of it ) hath never risen beyond imagination , or the first apprehension of bodies performed in the brain ; but to imagine that no man hath an apprehension of the god-head , because he may not perhaps think of him so much as to strip off the corporeall circumstances wherewith he doth use to fancy him ; or to conclude every man under the sentence of being non-sensicall , whosoever have spoken or written of incorporeall substances , he doth conceive to be things not to be made good by the authority of m. hobs. that whereas very many men do professe an apprehension of such beings , and he in the mean time professes this to be impossible , this author is hard put to it to excuse this from much incivility , and conceives the import of it to amount to thus much , that he conceives himself in the highest and utmost bound of humane apprehension , and that his reason is the measure of truth , and that what he sees not is invisible , i conceive the case in this to be alike , as if whilest two men are looking at jupiter , one with his naked eyes , the other with a telescope ; the former should avow that jupiter had no attendants , and that it were impossible he should have any : the reason why m.h. denies those beings whilest other men apprehend them , is for that he lookes at them with his fancy , they with their minde . many more things he had to say for himself , but he understands not fully the use or benefit of apologies . the contents . part . i. sect. i. preface . sect. ii. of the designe ad definition of religion , the prejudices and pretences against the christian , the sum of what is in controversie deduced to three questions . 1. of the being of god . attributes 2. of the immortality of the souls of men . 3. of the authority of scriptures . sect. iii. of the being of god evicted by way of demonstration from the creatures . pag. 11. sect. iv. of the attributes of god , those likewise evicted from the creatures . pag. 17. part . ii. sect. i. a proposall of the argument for the immortality of the soule , and a manifestation of the major proposition , that incorporeall substances are immortall . pap . 33. sect. ii. a proof of this proposition , that the souls of men are incorporeall substances , by comparing the affections of bodies with those of souls . p. 38. sect. iii. a further proof of it by the generall way of apprehension . p. 43 sece . iv. the same further demonstrated from the severall acts of the soule , from simple apprehensions . p. 51. sect. v. from judgment and discourse . p. 58. sect. vi . an application of the former propositions to the inference of a religion in generall , and a proposall of the third in order to the christian p. 67. part . iii. concerning the truth and authority of our scripture . sect. i. petitions and cautions premised to the question . p. 75. sect. ii. the assertion resolved into two propositions , the former undertaken , that whosoever beleeves the historicall part of the scripture must beleeve the doctrinall . p. 81. sect. iii. the kinds and degrees of the causes of historicall faith in generall . p. 89. sect. iv. an application of those generall grounds to the history of the new testament , and a proof of this assertion , that there is as great reason to beleeve the new testament , as to beleeve any other history in the world . p. 97. sect. v. that there is much greater reason to beleeve the history of the new testament , then any other history . p. 206. sect. vi . that the old testament is the word of god . a proposall of three severall assertions , whereby it is concluded . p. 119. sect. vii . the first assertion proved , that the books of the old testament which we now receive , are the same which the jews doe now receive . p. 124. sect. viii . that the books , which the jews doe now receive , are the same which they have received ever since the consignation of their canon . p. 128. sect. ix . that in our saviours time these books were true , and consequently were the word of god . p. 135. sect. x. that there is no reason to disbeleeve the scriptures . objections briefly proposed and answered : first generall objections against the whole . p. 138. sect. xi . objections against particular parts , briefly proposed and answered . p. 149. part . i. preface . sect. i. although i am not without apprehension , that the discourse which i design may be prejudged unprofitable , as pretending to lay again that foundation which hath long since been layed in the mindes of all that will be readers of it ; yet when i consider those scandals which the loosenesse of our times have offered even to the religious , and the bold and horrid pride and presumption of atheists and epicures , which by a prophane and confident asserting the uncertainty of all things ( undervaluing the abilities of our natures to raise an opinion of their personall excellencies ) have laboured to introduce into the world a generall athiesm , or at least a doubtfull scepticism in matters of religion : and when we consider the nature of our mindes , which is upon any ill suggestions apt still to receive some impression ( those things being of like operation with calumny , which if it be confidently and boldly charged , will be sure to leave some scarre behinde it . ) when we observe this use and inclination in our selves which is in things where we have not a belief of what is spoken , or do not give perfect credit to an accusation , yet to admit of a suspicion that things may be as they are spoken ; and although the strength of our contrary beleef do keep us from a full assenting to the thing in question , yet if it happen that the things concern our selves , and we have happened to crosse our opinions , or our beleef in our way of practise , such is the perversenesse of our hearts , that in such cases they will make use of the beleef of others ( especially if they have the reputation of knowing men ) to oppose against their own belief , and interpose betwixt the lashes of their consciences and themselves . i say the present condition of religion , and the corrupted nature of our hearts being such , i cannot think it uselesse , nay not unnecessary , to raise a discourse of religion even from the common elements and fundamentals , and for a while , neglecting the more knowing party of men , to undertake , so far as the argument will bear , to follow the way of demonstration , and leade on the weakest from such things as they themselves cannot deny , to the acknowledgement of the mysteries of our faith , and to the practice of the laws and injunctions of our religion . sect. ii. of the designe and definition of religion , the prejudices and pretences against the christian , the sum of what is in controversie deduced to three questions . 1. of the being of god . attributes 2. of the immortality of the souls of men . 3. of the authority of scriptures . we may begin with the consideration of the definition ( and the design of our selves in the matter ) of religion ; however the practise of the world may contradict it ; i hope we may take this definition of religion as one that is agreeable to the apprehension which all of us have of it . religion is a resignation of our selves to god , with an expectation of reward ; the designe indeed of religion , however it ought to be meerly obedience to the pleasure and the will of god , and height of it is barely terminated in his glory , ( so that the highest act of it is adoration ) yet i say the designe of mens religion is that it may be well unto themselves , and to bring them to an estate of happinesse . the very definition of religion supposeth a godhead , according to that of the apostle , he that cometh to god must believe that god is . the very designe of it supposeth that both the party worshipping is capable of rewards , and that god likewise doth not neglect his services ( in the following words of the apostle ) that he is the rewarder of those that diligently seek him . again , the resignation of our selves supposeth the resignation of our supreme faculties , those are our understandings and our wils , viz. our wils to an obedience to his will , to a performance of his injunctions , to a submission to his providence ; and a resignation likewise of our understandings to his truth . now it is agreeable to reason , as well as to the apostle , that we cannot practise the will of god , unlesse we know it , and that we cannot know it unlesse it be discovered to us . so then in our profession of religion , there are these supposals . that there is a god ; and that he is a rewarder of those that seek him ( and that supposeth that they are capable of his way of rewarding ; ) that the diligence of our seeking must be exercised in a way conformable to his will ; and that to this purpose we want not rules for this conformity . these are i say the generall suppositions of every religion under heaven . you see that the being of religion is in self-resignation , but the end of that resignation it is reward ( still retaining in minde that caution , that mercenarily to labour for reward is not the supream exaltation of religious acts , but that it is the ordinary degree of mens religion , and an allowable and commendable step , and a degree unto the other ; it being the strong powerfull motive to moses to neglect the momentany pleasures of pharaohs court , because he had respect unto the recompense of reward : ) i say it is the naturall way of reason in every act to look at some or other end , and to undertake no labour without an eye upon reward . now so it is , that some men who account themselves the wisest , observing as they think the design and issue of religion , and comparing the labour and the wages , they with much wisedome as they think , conclude that all the businesse of gain which comes by religion is no way worth the pain and labour . they see that all things come alike to all , there is but one issue to the just , and to the unjust ; nay , they think they see that the successe of things it is not equall to the religious and irreligious ; but that besides the pleasures and enjoyments which religious men doe fondly deny themselves , besides that melancholy life which they by their strictnesse and precisenesse bring upon themselves , they often anticipate and hinder the thriving and successe of their own designes by a dangerous and prejudiciall scrupulosity : whereas the other party besides the pleasure of their lives in private , they carry matters of state , and either by force or fraud they circumvent and overcome the narrow and feeble spirits of the others ; and the successe of things they oft observe to be answerable to this hypothesis , ready they are to say with those in mal. 3. 14. surely it is in vain to serve god , and what profit is it to keep his ordinances , to walke mournfully before the lord of hosts , whereas we see the proud happy , and they that work wickednesse are set up , and they that tempt , god are even delivered ? upon such observations upon the reward , they conclude clean contrary to the suppositions of religion , god is no rewarder of those that seek him ; such as deny themselves the most for him , they have no other reward but sadnesse of soul and debility of body , and exility of fortune : surely if he were a god , he would not thus desert his party , and give them over to the scorn and derision , and miseries of the world : surely therefore there is no god , or surely he sees it not , or tush god cares not for it , and so these mens religion is vain : or else these men they have not hit upon the true way of worship , the rules they go by they are uncertain , that which they pretend to be the word of god , it is not so , but some bundle of impostures , devised by some body , and put upon these simple people to delude them , they indeed flatter themselves with expectations when they are dead , but those are but vain , for who knows that the spirit of a man goes upward , and that the spirit of a beast goes downward ? as a man dies , so dies a beast , wherefore let us eat and drink , for to morrow we shall die . these are the substance of those allegations which by atheists , epicures , and machivillians are set in competition with religion : these are those engines by which the devill hath prevailed to the seduction of many , and to the entertainment of a suspicion by men , otherwise prudent and sober-minded : the main foundations upon which we differ they are these . 1. the being and providence of god . 2. the immortality of the soul . 3. the authority of the holy scripture . before we come therefore to the particular mysteries of faith , it is necessary that these be cleared before we come to settle in particular differences of religion , that we justifie our selves against the petulances of those men that would laugh and scoff us out of all religion ; crying to every party ( as they see the variable chances of the world to give occasion ) where is now their god ? indeed if there were not a god to worship , or if god did not see , and regard , and reward our worship , or had we no rule to work by , we should have none encouragement to religion : nay , upon all that happens to men in this life , we cannot but allow , that , upon their supposition , they conclude not irrationally . concurre we must with our apostle , that if in this life only we had hope , we were of all men most miserable ; but we know assuredly that thou god seest , and that thou hast given us thy holy word to be a light to our feet , and a lanthorn to our paths ; and that though now we see but through a glasse darkly , yet the time is coming when we shall see thee face to face . the state of the controversie then is this , which of the parties is in the wisest way ; the atheist thinks that the religious is a fool ; the religious , that he is a fool that saith in his heart there is no god : the athiest that the souls of men are mortall as the souls of beasts ; the religious , that the atheist is a beast to say so , &c. but such kindes of contests are vain , wherefore let 's see where the truth lies . sect. iii. of the being of god evicted by way of demonstration from the creatures . the question is , whether or no there be a god ? and here first i must entreat that it may be remembred what that party is which defends the negative , and what is the designe that we are upon , that so the following discourse be not thought uselesse or industriously set out of our ordinary road . our enemies are atheists : and that which is to be convinced is the atheisticall pronenesse of men ; so that in the controverted questions it will not be a sufficient way of answering , to say that the scriptures and the spirit of god make it evident that there is a god ; and again that the scriptures are evinced to be the word of god by the spirit of god bearing witnesse with the heart of man . it is true , that the scriptures clearly deliver that there is a god , and as true it is that god by his grace doth work the heart of man to a beleeving of the scriptures : these things they are really true to those who already are beleevers , and each of them conduceth to a confirmation of each other : but to a man that doubts of the godhead , and denies the scriptures , to use those arguments for satisfaction , were to minister a scandall to him , and by circular way of reasoning and assuming gratis the matter of the question ( for they doe no otherwise who only say , we must beleeve the scriptures to be the word of god , because god saies so , and a god we must beleeve because the scriptures say so ) to make them think we have no more to say but this , it is so because it is so : and so confirm them in their atheism and irreligion . it was a certain observation of aristotle , that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in every acquisition of knowledge , the understanding doth proceed from premises which were known , to the inference of a new conclusion , which was before unknown : and so was that other aphorism of his , that there is no disputation unlesse upon principles , which are confessed on both sides , and such only are the common principles of intelligence , and the plain discoveries of the senses there where the mysteries of faith are questioned ; it will not be sufficient therefore in the present case , to alledge that saying of the apostle , rom. 1. 20. 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 eternall power and godhead ; so that they are without excuse : but we must clear , and demonstrate the truth of that allegation , by reasons taken from things visible : however , it may be lawfull for us to make use of the direction of this place , as a canon for our enquiry , although not of the authority of it , as a sufficient argument to enforce a belief from the gainsayer . i say therefore that an eternall power may beevinced from the creation of the world , and that the creation of the world may be demonstrated from the consideration of things visible , so that by reason as well as faith ( though not so readily ) we may be brought to understand that the world was made of things which disappear . i say , that the world was not eternall but created , is demonstrable from things that are visible ; our argument shall be from generation : whatsoever is begotten was begotten of some other , for nothing can possibly beget , or make it self , otherwise it will follow that the same thing is and is not both at one instant , seeing it is both the producer and the thing to be produced : it is to be produced , and so it is not yet , it is likewise a producer , and that supposeth that it is in being : it is therfore in being , and it is not in being , that 's a manifest contradiction : wherefore nothing can generate , or make , or produce it self : wherefore every thing that is begotten , is begotten of some other , and then the other which begat it either was it self in the same manner begotten , or it was not , if it was not , we are already come to the first principle which was unbegotten , and so have discovered a godhead : if it was begotten , either we must follow up the course of successive generation to some first production from a cause eternal , or else we must necessarily say that the course of generations had no beginning , and consequently that infinite successions are already past , which is as much as to acknowledge that an infinite number of successions are past , and if past , then they are at an end ; so we have found an infinite which hath had an end , that is another contradiction . again , if any shall affirm that the course of generation had no beginning , but that the number of them hath been infinite , let us put a case and reason with him : we will imagine the generations of abraham for example , and of joseph , the sonne of jacob , the son of isaack , the sonne of abraham . i demand therefore whether before the birth of abraham , there had past an infinite series of generations or not ? if the series was finite , the work of generation had beginning , which is the conclusion i contend for , if the series past was infinite , then at the birth of ioseph 't is evident that more generations were past , so we have found a number greater then that which was supposed to be infinite , and consequently that was not infinite , so it was both infinite and not infinite , a manifest contradiction : but if we say that abrahams series was infinite , and that so was iosephs also , then it will follow that the number of abrahams was equall to the number of iosephs , but abrahams was but a part of iosephs , wherefore the part is equall to the whole . else admit that abrahams was finite , but when it came to ioseph , that then the number was infinite , it follows then that a finite number added to a finite shall make an infinite , which likewise is against the common light of reason . we see therefore that supposing the eternity of the world , or the infinity of generations doth force the minde to contradictions , and consequently the fiction is vain , and utterly impossible ; and as we have argued in the way of generation , so we may likewise in every thing where there is motion or mutation , that is in all the parts of the visible world , the creation therefore of the world from the visible things thereof , is manifest , which was to be demonstrated , and from the creation of the world we may infer those invisible attributes of the eternity and power , and wisedome , and providence of god , that which rests yet to be demonstrated . sect. iv. of the attributes of god , those likewise evicted from the creatures . that which we are yet upon , it is a generall introduction to religion , and a demonstration of the necessity of it against atheists and epicures , and such as are the despisers of it : that which we pretend is that their rejection of religion cannot proceed from any considerate solid reasoning of their understanding , but from an evill disposition of their affections , which makes them , we beleeve , rather wish , and so give out that their assertions are true , then that themselves beleeve them to be so ; particularly in that grand principle and fundamentall of a god , and of a providence , from whence the rest will freely and naturally follow : we have by plain and easie demonstration evinced , that from the visible things of this world , the creation of it may be evicted : and that the apostle , although to such as were initiated in christianity , he did propose it upon the well attested authority of the spirit of god , by many mighty signs and wonders declared to be with him : although to them he thought it needlesse any more then to referre them to the naturall principles of their understandings : yet that he was not wanting to the infidels , but by designing to them so ready a topike or medium ; from whence to beginne their argument hath not deserved of the unbeleeving that slender estimation which they have been pleased to afford him : there is no action or mutation in any thing visible whatsoever , but it is performed by motion , nor any motion followed home successively through it 's causes , but will force the minde of man to a first mover , which is it self unmoved , and though for some reasons i did propose the argument in the name of generation , yet if in the place of it you should have been pleased to substitute motion in generall , or bodily action ( for either they are formally the same , or consequent at least to one another ) the variation of the terms of the argument would no way have changed the substance of the conclusion : which i intimate to give notice of the sufficiency of that argument , which in it self comprizes a multitude of others more particular , lest any advantage might possibly be made against the want of number in my argument . well , having concluded the creation , and beginning of the world , we see it follows that thence we conclude the eternall power and god-head , that is , the eternity and power of the godhead : to which that we may fully convince our atheist , we will likewise adde the wisedome , and providence , and the immensity , and other attributes of god . and first for eternity , we have by undeniable consequence resolved all motions in the world into the bosome of a first mover , and if we suppose him a first mover , this supposition will evidently conclude , that he is eternall , that is that he is without beginning of essence , or without any term or limit of duration ; for if it had any beginning of essence or duration , that beginning of being presupposeth a priority of not being ( that is , that actuall being is not of the essence of it ) and so that we may without any contradiction , suppose it not to be yet in being , that is we may bring our understanding without error to the apprehension of it as being yet in the state of power only , or potentiall being , so as things are in their causes : so then let us conceit it in this state , and compare this state with the other when it hath a being , and it evident that this passage or transition from want of being to a being cannot be without a motion , nor motion without an actuall mover : but that which moves a thing from not being to a state of being is necessarily a precedent mover to that which from it receives its being : so then that which we supposed to be the first originall mover , it will have a mover which shall of necessity have gone before it , and consequently it will be both a first and not a first mover , that is a plain and evident contradiction . instead of multiplying arguments without necessity , we will only return by the footsteps of our analysis , and so from the being of a first mover conclude the eternity : if it be a first mover , then it had no former mover , and if so , then it never was produced from not being unto being ; and if so , then it never had any beginning of its being , then it is eternall : therefore whatsoever is the first mover it must of necessity likewise be eternall . but from the common affections of things visible we did before demonstrate an originall and first mover , wherefore the visible things of this world they likewise do evict the eternity of the godhead . having demonstrated the eternity of god , the rest of his attributes , such as we are able to comprehend in this life , they all of them will follow , his necessity , independency , infinity , unity , omnipotency , omniscience . and first for his necessity : whereby i mean his necessity of being , not his necessity of operation , so as it is opposed to freedom of will and power to act , or to forbear . i say then , that the godhead is a necessary being , that is , that it is impossible it should fail , and implies a contradiction , that it should not be , that is it which divines mean , when they say it is eternall , à parte post , as well as à parte antè : for if it be not a necessary being , that is , if necessity of being be not included in the essence of the god-head , then it is not impossible that it should lose his being , that is , it is possible that it should lose his being , that is , it is in the power of something to cause it to lose his being : but nothing can passe from being to not being without a change or motion , so then the motion of it is in the power of some other , and consequently this is not the first originall of motion , but that other ; but we supposed this to be the originall of motion , and consequently , it is not possible it should be deprived of its being , that is , it is a necessary being in respect of others , and as impossible it is that it should lose its being of it self . indeed it is a manifest contradiction , that any thing should have a power over its own essence , and needs no further conviction or opposition , seeing the active power of any thing is founded in the essence of it , and consequently cannot exceed the essence or bring it not to be : however the necessity of the existence of god will be evinced from the simplicity and uncompounded property of his nature , and that from his eternity ; for imagine him to be compounded , then it must be of some principles of composition , and if so , then those principles must be presupposed to his being , and precede him in a priority of nature : so then there will be somewhat in nature before that which was before evinced , and now supposed to be eternall : and if he be a simple essence and eternall , he must be purely actuall and nothing potentiall , for if in his essence be any thing potentiall , that is , if it be in any possibility , that possibility relates to some superiour and former cause : whereas we have all this while been reasoning about the first cause and supreme : simple he is therefore and pure , and a simple act out of the bounds of possibility , and of suffering , and so again we have concluded his necessity of being . now as we have demonstrated his necessity , so likewise we may thence collect his independency . we are indeed in a great deal of blindenesse in the contemplation of the god-head , and most humbly crave leave of god to be admitted to enquire and speak after the manner of men : god doth not exact that we should exceed the measure of our understandings in our contemplation of him , or that we should deliver him as he is in himself , or otherwise then he is pleased to reveal himself to our weak and feeble understandings , and so we hope his majesty will not be offended at us , if after the manner of men we labour to deduce one attribute out of another , if withall we take this caution , that upon our dependency of inference , and the precedency and following in our discourse , we doe not conclude that succession or dependency of attributes in god , and imagine that to be in the object which is only in the organ . i could not but take this advantage for this caution now , that from his eternity , simplicity , and necessity i am concluding his independency ; this , to our understanding and discourse may well enough ( as concerning us ) depend upon those other , that is , the supposition of those will force the minde to an acknowledgement of this , but to imagine that order to be in god , were to imagine a contradiction , by putting a dependency upon the attribute of independency : if he be a simple act and pure , it is impossible he should at all depend upon another for his being : for suppose his being to depend upon another , then that other must necessarily be presupposed , and he the cause likewise of his being ; for if it depend upon another for his being , his being cannot be without that other , and so it is presupposed , and therefore it is before this in order , and as in order so in causality , for we speak of a reall and essentiall dependency , not of a logicall or notionall ; wherefore this other , and not the god-head will be a cause and a former cause ; and consequently the god-head , unlesse it be independent , will neither be the first cause , nor eternall ; contrary to that which was before demonstrated . again the simplicity and the impassibility of god will necessarily evict him to be incorporeall , seeing that every body is compounded and passible , nay we may go so farre as to say that corporeity is passibility , for corporeity is quantity , and in the last abstracted notion consists in three dimensions , but quantity is nothing else but divisibility , that is , an aptitude to suffer division , that is passibility ; whatsoever therefore is impassible , that likewise is incorporeall which was to be demonstrated . and if it be incorporeall , then likewise it is unbounded and unlimited by place , for whether place be taken for the surface of some ambient body , or for a space , the very essence of a place consists in relation to a body enclosed ; but that which is no body cannot admit of an enclosure , therefore that which is incorporeall is free from the limits and terms of place , so then it is euident that the first cause is free from the limits and restraints of place , before we proved that it was free from any limits of duration , but in the freedome from time and place consists the notion of immensity , and so the immensity of god is now demonstrated ( or , which is all one , his infinity . ) but if the god-head be infinite , then likewise it is but one , and so we may demonstrate the unity of the essence of the god-head . now that there cannot be two infinite essences we will demonstrate . but first for the help of our imagination , and to render that serviceable to our understandings , we will imagine two bodies infinite , then thus , either the one of those bodies is in all the space wherein the other body is or it is not : if they be both together in the self same space , then that which is the longitude of the one is the longitude of the other , and their latitude is the same , and so likewise their profundity the same , i say not only equall : for as from filling equallity of spaces we must inferre equality of dimensions , so from identity of space we must conclude them to have the same dimensions , but the last and most abstracted notion of a body is mathematically resolved into those dimensions , wherefore those which fill the self same space are the self same body , and so two bodies they will be but one body , which is a manifest contradiction : but if we shall say that where one of these infinite bodies is , the other is not , then there will be some space where one of these bodies is excluded , and consequently it will be limited and finite , which yet we supposed to be infinite ; so then , it will be infinite and not infinite , which is a manifest contradiction : we have demonstrated therefore that there cannot be two infinite bodies , the truth is we ought to demonstrate that there cannot be two infinite essences , but the notion of being and essence is so abstracted and high , that it would strein our understanding to keep it so long intent upon its abstracted object , as were required to goe through a demonstration where infinite simple being should be the subject , and unity the affection to be demonstrated , but if we shall proceed but to other degrees , as for example , of power , or wisedom , or the like , the demonstration will run as clear to the minde , as in the case of bodies it did to the fancy : for either those infinite powers are the same , or not the same ; if they by the same , then it is but one power which was vainly imagined to be two : but if the powers be not the same , then one power is where the other power is not ( not meaning in ubi of place , but of case ) and consequently a case where one of the powers is not , and consequently the power is limited , which yet is supposed to be infinite , there can be therefore but one infinite power , nor any more then one infinite essence , and so we have demonstrated the unity of the god-head . it remains that we demonstrate the omnipotence of god , and his omniscience : and first for his omnipotence , that god was a god of power it was demonstrated then when we found him to be the first cause , and originall mover and the creator of the world , again we demonstrated that he is simple , and free from all manner of composition , purely actuall , and consequently doth not consist of subject and accidents : his power therefore is no accident to his being , but his power is his being , and his being having been demonstrated to be immense and infinite , his power likewise must be illimited , and infinite , and conseqently he is omnipotent . the same argument will prove him likewise to be omniscient , for as he is the first cause of every thing created ; so likewise of all the created knowledge , and consequently all knowledge is derived from him , wherefore it is primitively in him , and then it follows that his knowledge and his essence is the same as well as his power , and his being ; therefore as that is infinite , so is this likewise : and so we have evicted his omnisciency , that is an infinite knowledge , which includes in it the knowledge of all particulars , for if any particular in the world were excluded it were not infinite , but limited ; so then the thoughts of the heart are open to the the view of his omniscience : and thus according to that canon of direction , which we took from the apostle , we have proceeded , and that strictly and warily , according to the laws of demonstration , and from the visible things of this world , enforcing our selves first to an acknowledgement of the creation of the world we have thence ; taking in only the common principles and common notions ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) of intelligence , proceeded higher , to a demonstration of the eternall power and god-head : that is , of those attributes of the god-head , which by the irreligious and atheists have been pretended not to be ; and actually manifested that the invisible things of god may be discouered by those things which doe appear . part . ii. sect. i. a proposall of the argument for the immortality of the soul , and a manifestation of the major proposition , that incorporeall substances are immortall . the second thing which we pretended to demonstrate as a generall ground-work whereon to build a necessity of religion in the generall , it is the immortality of the souls of men ; for if in this life only we have hope , then in the judgement of the apostle , we are indeed of all men most miserable . now the truth is that we have no absolute necessity of much endeavour to clear the immortality of the soul , after so clear and demonstrative a discovery of the essence and the attributes of the god-head , seeing that a bare reflexion either upon the generall way of reasoning , whereby we came to those conclusions , or upon those simple objects of the minde , which were the subjects of every particular enquiry , must necessarily prompt us with undeniable arguments , of the spirituall and incorporeall nature of our minde , from whence will necessarily follow the naturall incorruptibility of it , that which is all that we pretend to when we say , that it is immortall : ( for it is not our meaning , that in the notion of immortality is included a necessity of being , such as relating to the power of god should put it out of a capacity of annihilation . ) yet considering the darknesse of our mindes , and that inability towards a strict and vigorous reflection , which even in those who are most practised in the contemplation of themselves , and in the scruting of the waies of their own internall operations is over-frequent ; and considering how little reason there is to expect it of those who by their way of living are more deeply engaged among things no way exceeding the affections and circumstances of bodies , and bodily motions , and perhaps may think themselves unconce●ned to be busy in the knowledge of themselves : it will be requisite that we insist more particularly upon it ; that so the matter may be cleared even to the most vulgar apprehensions , supposing only that they can but obtain so much of themselves as w●rily to attend to that which is to be delivered . now the substance of all that i shall speak towards the demonstration of the souls immortality shall be summarily comprised in this one syllogism . whatsoever substance is incorporeall it is immortall . but the souls of men are incorporeall substances , ergo , the former of these propositions is indeed in it self undemonstrable , as being a principle evident to a considering minde , and so not resolvible into any former principles , so that all that can be done to a further clearing of it will only be to examine and follow home the terms , to their first originall notions , which they are assigned to represent . indeed the word mortality , as it is usually apprehended , hath alwaies reference to a compounded substance , or to a body which hath in it self some principle and cause of motion , and signifies no more but a capacity of the materiall and passive part , to be deprived of that inward active principle of its motions , as is evident by those things which we use to say may die , or are dead , as men , and beasts , and plants : but when the question is only of that active principle , it cannot so justly be put in the terms of mortality , as of corruptibility , or a naturall tendency to a corruption : so then that which we are to strive for is the true and accurate notion of corruption , and when we have driven it to the highest , we shall finde that corruption is nothing else but a dissolution of things joyned together , and that this dissolution is nothing but a separation , and that separation is nothing but division , and that division is an immediate and â formall act of quantity , and quantity is nothing else but a mode of corporeity , so as you see that corruptibility doth even in the notion of it include corporeity : whatsoever therefore is incorporeall it is incorruptible , which was to be demonstrated . sect. ii. a proof of this proposition , that the souls of men are incorporeall substances , by comparing the affections of bodies with those of souls . but the souls of men are incorporeall substances . that they are substances is evident , seeing that they are subjects of certain properties and affections , which is the very formall notion of a substance . it remains only therefore that we demonstrate them to be incorporeall . now for the clearing of this it is requisite that we consider wherein consists the being of a body , and wherein consists the being of an humane soul : nor can we use any possible means to come to an apprehension of their being , but by considering those primary passions and properties whereby they make discovery of themselves : the first and primary affection of a body is that extension of parts whereof it is compounded , and a capacity of division , upon which as upon the fundamentall mode the particular dimensions ( that is the figures ) and the locall motions doe depend , the figure being nothing but a particular and determined extension of the matter , towards such and such parts , and locall motion being nothing but division , so that whatsoever may possibly be performed by any body , it must have its originall ground-work in divisibility , and its actuall being in division towards which the situation and figure and determined quantity of parts must make the disposition . again for the being of our souls if we reflect upon our selves we shall finde that all our knowledge of them resolves into this , that we are beings conscious to our selves of severall kindes of cogitations , that by our outward senses we apprehend bodily things present , that by our imagination we apprehend things absent , that we oft recover into our apprehensions things past and gone , that upon our perception of things we finde our selves variously affected , sometimes with pleasure or pain for things present , sometimes with hope or despair of things absent , and the like : nay , we are conscious to our selves of objects , which could not by any bodily impressions be wrought in our fancies or our brain ; and of superiour passions answerable to those objects . in one word , we finde that our souls are a kinde of essences which are conscious ( or having a sence ) of things . now then we are to compare together these two properties of a body and a soul , and so conclude either an agreement or a disagreement in the natures of those subjects . and here upon the very first view of a considering minde it will appear that divisibility is not apprehension , or judgement , or desire , or discourse , that to cut a body into severall parts , or put it into severall shapes , or bring it to severall motions , or mix it after severall waies , will not serve to bring it to apprehend or desire ; it is not the hammering and filing , and fitting of the wheels of a watch ; which can make it apprehend the end for which it serves , or comprehend the motion of the sun which it is made to measure , nor is it materiall whether we take an example in things naturall or artificiall , or upon what principles of mixture we proceed , the conclusion will be still the same ; for sence and perception , and apprehension , and desire , &c. they are as great strangers to the obscure notions of heat and cold , and moisture , and drought , and of those elements to which they are assigned , to fire , and air , and earth , and water , as they are to quantity , and scituation , and figure , and motion , and the like , there is no man certainly that can clearly apprehend , that combining any proportion of fire , and air , and water , and earth , should make the lump of it to know or comprehend what is done to it or by it : we see not then any the least inducement in our notion of bodies simple or mixed , or howsoever varied to bring us to an apprehension of cogitation . nor yet will our reflection upon our cogitation bring us to any apprehension of corporeity or divisibility : the truth is our sense and apprehension of bodies cannot infallibly assure us that there are any bodies in the world ; but we must be forced to an higher principle , whereon to ground that assurance , so farre is cogitation , and apprehension , and the like , from involving in its being any corporeity ; nay , we see manifestly , that upon the division of the body the soul remains entire , and undevided : it is not the losse of an hand , or foot , or eye , that can maim the understanding or the will , or cut off the affections : so that we have not any the least inducement under the notion of cogitation to involve division , or under the subject of cogitation to include the subject of division or divisibility , to come then to a conclusion : it doth evidently appear that corporeity consists in divisibility , and that the essence of the soul consists in being a conscious essence , or a cogitative being , to be cogitative is farre different from being divisible or extended : wherefore the essence of the soul is far different from the essence of a body : wherefore the souls of men they are incorporeall essences , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} sect. iii. a further proof of it by the generall way of apprehension . now although the truth and certainty of propositions depends not upon the multitude of arguments whereby they are concluded , and so we have already sufficiently discharged our undertaking ; yet something shall be further added towards the discovery of the spirituality of the soul , to shew that it doth farre exceed the sphere of corporeity , and is not confined by the streightning boundary of sense : this will appear from all the kindes of apprehension of the souls ; that is , from 1. way of apprehending . 2. simple apprehension . 3. judgement . 4. discourse . and first of all from the very way of our apprehensions in the generall , from our apprehensions even of sensible objects , for however we are apt to imagine that those may be performed by bodies , upon an exact scrutiny we shall finde it otherwise : that this may appear we shall do well to observe and take off an errour , which even from our childehood we have taken in : it is a common beleef of ours , that sence is performed in the outward organs , touching , for example in the hand , seeing in the eye , and so of the rest : ( in them , i say , and not only by them ) and then we put our selves to no further trouble , for to know how sence is made , then only to thinke that something hot toucheth the hand , and so the hand feels heat , that the image of some body appears in the eye , and so the eye sees the body ; briefly , that sence is performed either by an immediate contact , as in touching and tasting , or by a resemblance , which by the object is wrought in the organ , and that in the matter of sensible perception there is no exceeding the power of these two bodies , the object , and the organ ; nor any superiour operation to that which may be performed by the application of severall bodies : but to take off this imposture of the sences , i shall need to doe no more , but to demonstrate that all our sense is immediatly performed in the brain , and not in the limbs or organs : we will instance only in the sences of feeling and sight . and first that our feeling is performed in the brain by the mediation of the nerves it is made manifest by our observation of such diseases as take away the sense of feeling , how that the seat of those diseases , it is not in the limbs but in the head , palseys , epilepsies , apoplexes , and the rest : the seat of them is in those parts of the brain from whence doe spring those nerves by which our operations are performed , and the way or remedy for restitution of our feeling , it is to take away those obstructions from the brain , whereupon the effect doth follow ; now all this were needlesse , if sence were performed immediatly in the limbs themselves : indeed it may possibly be imagined , that in those cases we are therefore deprived of sence , because our motion is intercepted , that there is some activity towards sence depending upon the motion of the limbs : although there be no visible strength in this objection , yet there are sufficient instances to take it off , seeing there either are or lately were examples living of such as had no sense at all of feeling , and yet performed their locall motions perfectly . moreover many unquestionable experiments have been made of such as have affirmed that they have felt in such a finger , and such a toe , and after their hands or their legs have been cut off . many other instances and arguments may be brought to prove , that the sense of feeling is not performed in the outward limbs . and secondly , for the sense of seeing , that that likewse is not performed in the eye , it is as evident , the cause why it would seem to be so , is because it is very evident that the images of things do indeed passe thither , and are conveighed after diverse refractions and reflexions through the coats and humours of the eye , to the bottome of that tunicle which is called retiformis . hence it is obvious to conclude that vision is therefore performed within the eye . but if this were so , beside that no reason could be given why with both our eyes and two images of it , we see but one thing : it would necessarily follow that we could not see any quantity bigger then our eye in its naturall scituation , for if images were seen in the eye , they would be seen as they are in the eye , but in the bottom of the eye the images of things are inverted , and consequently the things themselves would seem to be inverted , men would seem to us with their heads below and their feet above , that which is on the right hand would seem to be on the left . now that the images are there inverted , besides the demonstrative reasons that so it must be , we may at any time make experiments to attest to those demonstrations . it is impossible but that the visuall beams of larger objects must intersect each other in the eye , and by that cutting one the other , the scituation of the parts must be inverted , and thus much hath ever been apprehended , and confest by all those that have understood the laws of radiation , but some conceiving that by an inverted species an object could not be seen upright , have with mighty industry devised most ingenious errours concerning waies of refraction , whereby the coats and humours of the eye should come to reerect the image before it comes to the nerve , whereby vision is performed , but time and experience have evicted all those witty speculations to have been nothing but snbtile and fine impostures of the fancies of their authours , aery reasons of a vain and ungrounded supposition : for it is evident to him that will take the pains to take off all the muscles and tunicles , which serve for the feeding and motion of the eye , and clear that part only where the visuall nerve is fastened , then darkening a room , and only leaving an hole sufficient to receive this eye , and will stand behinde it , and look through it ; to such an one it will be evident , that the images of things without are inverted in the bottome of the eye , at the place where is the passage of the visuall nerve , and consequently as feeling was not performed in the hand , so neither is seeing in the eye , but both of them in the brain . but before things are conveighed to the brain all the corporall similitude will quite be marred , the image of a man cannot be carried whole , through the optive nerve into the hollow of the brain , nor the figure , or other quality of that we touch be carried quite along the nerves , from the fingers ends unto the head , and originall of the nerves : but all that can be imagined to be done in the brain , it is some motion and alteration made either by a vellification of the nerves , or by a vaporous and spirituous substance , passing through them which retains no signature or naturall sculpture of those things which are apprehended by them ; all that is done by the bodies , the object and the subject it is utterly of another kinde : there is no naturall similitude betwixt a motion in the forepart of the head , and betwixt an horse which it represents , our apprehensions of things they are farre beyond those means by which they are occasioned , and consequently the subjects of these apprehensions do far exceed the subjects of those poor and grosse productions , that is , the nature of souls is far other and better then that of bodies , which was to be demonstrated . sect. iv. the same further demonstrated from the severall acts of the soule , from simple apprehensions . having demonstrated the souls of men to be incorporeall substances , from the comparison of their properties with the affections of bodies , and therein finding no agreement or correspondency , and moreover from the generall way of our operations , which could not possibly proceed from variety , or subtilest applications of bodily substances . it remains that at this time we consider the severall kindes of the cogitations of men , and from the simple apprehension , judgement , discourse , conclude the immortality thereof . first of all from simple apprehension , which is the first operation of the understanding of man both in nature and time , and is the taking in of simple objects into the minde , and so furnishing it with materials for judgement and discourse ; we shall finde then the souls incorporeity if we shall but reflect upon such simple ideas in it self which represent things in themselves incorporeall , for a corporeall thing can neither be the idea of an incorporeall being , neither can an incorporeall , immateriall be subjected in a materiall or corporeall : we found before that the application of bodies could not perform that which we call the sense of bodies , much lesse then can that produce in us ideas incorporeall , yet such and very many such we finde to be within our souls . we finde in our selves ideas of spirituall substances , as of god and angels and of their simple and incorporeall properties and attributes , it is but returning back and recalling into our remembrances those demonstrations of the severall attributes of the godhead , to which we did arise , even from the visible things of this world , and they will satisfie us in this particular : our endeavour there was to demonstrate the truth of them in themselves , here to consider the way and manner of their objective existence in our apprehensions , and the truth of demonstration which satisfies the souls of men : it is that clear agreement betwixt the understanding and the object , that is , that things be in the understanding as they are in themselves . we clearly then demonstrated god to be an immateriall substance , wherefore we gained an apprehension of a substance immateriall and incorporeall , and of immateriall properties , and consequently the notions of the godhead , and his attributes were in our understandings incorporeally , and so they are incorporeall . it cannot here be denied but that in our ordinary and transient thoughts and discourses , we are very apt together with spirituall beings to draw into our fancies the images of things corporeall ; for example , when we speak of god we are very apt to have in our fancies the visible heavens , and a representation of something sitting or acting in them : when we think or speak of angels we are apt to call to our remembrances the shapes of beautifull winged , aery bodies , and so when we meditate upon eternity , we are apt to reflect upon the image of time , of the revolution of the sun and starres , which are the usuall measures of it , at leastwise of a successive duration of things , and there are diverse of us which terminate our thoughts in these images , and never obtain a flight beyond them , nor ever come to observe in our souls the difference betwixt imagination and intellectuall apprehension ; but yet notwithstanding when we have the patience to stay upon the consideration of these objects , and warily attend to that inward light which we bear about us , we presently reject these images from the essence of god , and angels , and eternity , and by discourse we strip off these materiall and grosse representations , and finde that the causes why upon such occasions as these they come into our mindes , is , because we commonly hear of them together , and because of those symbolicall expressions of these beings which have delivered to us the knowledge of these . god almighty cals himself the ancient of daies , and it is not our custome to imagine any thing but cloathed with circumstances , in some place , and the place that is usually mentioned with god , it is the heavens , and those heavens which are the object of our senses and imagination , it is the place of the sunne , and moon , and starres ; and so we are apt to form to our selves an image of god , or at least through incogitancy to let slip into our thoughts a fancy of some reverend image sitting above the firmament . thus likewise the descriptions of the angels , they are usually made to us in scriptures by such representations : we see nothing fairer then our own kinde , and so we conceive of them in the fairest shapes we can imagine , ( and contrariwise of the devils in the most ugly ) assigning to them wings , because under such forms the notion of of them is veiled to us . and yet at the same time we know , and can perhaps demonstrate evidently , that if god were a body , he could not be a god , that is , that the properties of a bodily substance can no way agree with that notion of the god-head , which is immoveably fastened in the very essence of our souls . we know habitually that the nature and essense of the angels that stood , it is the same with those that fell away ; however we have fair and pleasant imaginations usually when we speak of those of light ; and foul , and ugly , when we think of those that are in chains of utter darknesse : however the name of michael and his arch-angels recall into our mindes the images of the fairest of the children of men , and that of beelzebub the image of a dragon . so likewise the common measure of the duration of things , wherewith we usually converse , they are hours and daies , and moneths , and years , and these are made by the revolution of the sun , and of the starres , and those are attended with severall positions of them in respect of themselves , and us with light and darkness , cold and heat , winter and summer , and those other vicissitudes , and speaking of eternity we presently think of a long continuance , and so call into our imagination a long continued series of these revolutions and vicissitudes ; whereas yet we know that where there is a vicissitude there is a priority , and where there is a priority there must be a beginning , and where there was a beginning that was not eternall : 't is plain that if in eternity there were such parts as daies and years , there must be as many millions of years , as minutes , and so that a minute were equall really to a thousand years , and so it follows clearly that eternity even in our notion is an infinite and undivided unsuccessive duration . these examples are sufficient to shew the difference betwixt the intellectuall apprehension of things , and the imagination which accompanies our superficiall thoughts , our slight and cursory taking them to our mindes and to illustrate that , however in our fancies we may have corporeall representations , attending upon these spirituall beings , yet the idea's whereby the understanding apprehends those simple essences , are incorporeall , and consequently the understanding part of man is incorporeall . sect. v. from judgement and discourse . and now whatsoever of perfection may be evinced to be in the souls of men , from the simple apprehensions of single objects , may much more strongly be concluded from those more perfect operations , exercised in comparing severall things together , and working out the truths , striking forth the light from those collisions . a judgement takes in two severall simple terms , and upon them passeth the sentence of their agreement or disagreement . a discourse takes into consideration two of the judgements already past and decided by the soul , and from those two draws forth a third , and so brings into act those truths which folded in their causes lie in the secret places of the soule concealed from it self . now as the souls of men are conscious to themselves of certain essences within themselves , which neither in their being nor in their operation upon the soul are any way mixed with ought that is corporeall ; and so from thence the incorporeity of the soul was immediatly concluded , so here in these second and third operations of the soul , we have this further advantage , that however the simple objects which are the terms in the matters of judgement may be bodies , yet the acts of judging and discerning and reasoning , they are no bodily acts , nor come within the compasse of bodily motions to be performed , and that even in those things which are most obvious to the outward sences or the inward , the understanding part is yet carried away farre beyond the bounds and territories of the sences , and raises it self into the contemplation of causes of the things it either sees or hears , or otherwise perceives and frames to it self consequences and corrolaries , such as are not sensible but are only discoverable by a diviner light , by this diviner faculty it is that seizing upon any thing whatsoever , and fixing it self steddily upon the contemplation of it , it passeth from the most contemptible of creatures up to the incomprehensible creator , it climbs up by degrees , and passing through the continued chain of causes till it comes to that link which is fastened to the chair of god , it rests not in things below , but soars up steddily to immensity and eternity . it is by this faculty , that upon sight of the causes of things , it doth foresee the effects and consequences : and seeing the effects it makes to it self a conclusion of what must be the causes , and by frequent exercise in these contemplations attains to a kinde of mastery over the works of nature , and produceth things strange and wonderfull in operation , it applies the active powers unto the passive ( as the schoolmen speak ) and so imitates god and nature in great and marvellous conclusions . he observes the properties of a despicable stone , and is carried so farre in the contemplation of the consequences of those properties that he dares adventure himself vpon the huge unruly ocean , under the conduct and direction of it , and he findes experience to answer to his contemplation , he gets the mastery of that unruly boisterous element : he rides securely upon the back of the dark waters : he makes a needle touched with a stone to supply the place of the stars of heaven : when the eyes of heaven are veiled from him amidst the darke waters and thicke clouds of the skey ; he examines all the chambers of the sun , and imitates him in compassing the world , he goes out from the east , and returns again from the west ; returns , and that loaden with the treasures of the world , with the blessings which moses did assign to joseph , deu. 33.13 . the precious things of heaven for the dew , and for the deep , that coucheth beneath , the precious fruits brought forth by the sun , and the precious things put forth by the moon , the chief things of the ancient mountains , and the precious things of the lasting hils , the precious things of the earth , &c. he settles a correspondency betwixt the utmost distants of the world , and opens a traffique betwixt nations opposite in place , in manners and affections , such as had lien concealed from the knowledge of one another , even almost from the time of the ark that floted upon the waters , but what do i speak of these things ? he displays the banner of christ in the regions of death and hell ; he sheds forth the glorious light of the gospel to the people that sate in darknesse and in the shadow of death : what sensible analogy or correspondency is there betwixt the scituation or motion of a stone , and the salvation of mankinde , and yet by various consequences he discovers how by the means of that , this likewise may be effected ; he discovers it , and puts it in a successefull and happy execution . what is there more contemptible then a stone ? hardly any thing that is a substance , and yet it is much lesse contemptible then a shadow , he observes a shadow , and that carries him aloft to a contemplation , and a discovery of that most glorious creature which comes forth as a bridegroom out of his chamber , and rejoyceth as a giant to runne his course : from the shadow he riseth to the sunne in the firmament , and to a perfect understanding of his course in the ecliptique , and then brings back again his understanding to the shadow , he makes thereby an instrument that shall designe to the eye the daily circuits of its motion : his eye that gave occasion to his minde to discover them in contemplation , and now his minde is impregnated with the light of knowledge , and returns with usury to the senses that occasionall advantage which they afforded it , and gives them the pleasure of the viewing of its practise it gives the eye and hand directions for drawing of lines , which by the regular application of a stick , or wire , stone , or any other body shall discover not only the divisions of the day , the hours that are past , or else to come , but even all the mysteries of the sunnes motion : how it measures out the night , and in what quantity it dispences out the day : how near are his approaches at noon , and how farre distant he is from us at midnight ; by what degrees he draws towards us , and how by eqnall measures he retreats ; how he riseth from his greatest southern declination to the north , and from thence returns again to his chambers in the south , having touched the boundaries that he cannot , he must not passe ; and how in this his continuall progresse he dispenses the severall seasons of the year , what time he enters into every sign , when he beginnes to rejoyce the hearts of any of the nations by his presence , and what time he leaves them in the darknesse : these are but some few and lesse considerable of those wonders which are performed by that which hath no being . to insist upon it how the reason and wit of man hath found out severall arts and sciences , from principles most contemptible , how it ariseth to most admirable speculations , and upon poor beginnings to what issues it brings ; how it can give the height or distance to which it never can approach , how by the application of a piece of wood or other matter to the eye , it can assigne the distances and places and motions , and appearances of the starres of heaven , and foretell the positions and combinations of the planets , the ecclipses of the sunne and moon to the generations to come : how it corrects the judgements of the senses , and demonstrates that to be farre greater then the world , which the eye presents no bigger then a bushell , nay , no bigger then the rowell of a spurre : to insist upon such things as these , were to be prodigall and superarrogate in proving the incorporeall nature of the souls of men , and yet all these are nothing to those more ordinary things which it performs when it assignes and prescribes to it self laws of mutuall signification by things which have no similitude , when it designes notions to sounds , and sounds to letters , and upon hearing the voice soule , or seeing the word man , we call into our mindes the things which i have spoken of him , things which cannot be performed by the collision of atomes , the motions or dispositions of parts or quantities , but must be the issues of spirituall essences : such therefore are the souls of men , and so they are immortall . sect. vi . an application of the former propositions to the inference of a religion in generall , and a proposall of the third in order to the christian . the third thing which i propounded to speak of by way of preparation to the entertainment of the principles of our religion , it was the authority of the holy scriptures , that which we have already demonstrated was of a more generall designe , this comes to be more particular , that was against atheisme and irreligion , this against superstition , and the false religions of the world , the will-worships of the heathen and the jews , and of a party of those that do professe the name of christ . out of what hath already been delivered , a necessity of religion in the generall will result , for it is the first consequence of reason from the consideration of the attributes of god , and the condition and properties of the souls of men , for having by necessary force of argument drawn up the vast number of mankinde to one originall cause , even to god as their creatour , we cannot chuse if we will insist upon that consideration but fall upon a necessity of religion . for if god have created man he must have done it for some end and purpose , seeing he is an intelligent agent , and such agents as work with understanding , they alwaies work upon designe , and propound some good to themselves in all their actions , for they cannot be supposed to work but upon desire , and the object of desire is only goodnesse ; if now we employ all our wit and our invention to discover what good can accrue to the god-head by the creation of man , we can finde none that is imaginable in the way of profit or of gain : that which the psalmist hath layed down is a conclusion following from the light of reason as well as from the speciall revelations of the holy scripture that our goodnesse extendeth not to god , and it was a question , which might with good congruity fall from eliphaz the temanite , job 22. 1. can a man be profitable to god , as he that is wise may be profitable to himself ? is it any pleasure to the almighty that thou art righteous ? or is it any gaine to him that thou makest thy way perfect ? and the matter of gain being excluded from the end of god in our creation , if we runne over all the objects of pleasure which come within the spheres of the souls of men , we shall finde no pretence of reason for any thing of ours to please the almighty , and so to be assigned as an intelligible cause of our creation , but the delight which the god-head might take in the communication of his goodnes , in the explication or unfolding of those glories which lay enwrapped within it self , in having something ( if i may so speak ) without and besides it self , which might be apprehensive of the excellencies of it , might be subject and conformed , and might perform towards it the acts of glorification and praise . so then the glorifying of god is all the end that can be found out why god should ever have created us : and the next thought to this conclusion of our reason must be of the waies and means whereby he may be glorified by us : and there again when we shall have run over all the waies imaginable , we can fasten upon none other then the admiration of his excellency , the adoration of his majesty , the obedience to his will . and these are the acts and performances of religion , so that the consideration of the god-head and his attributes , doe naturally cast us upon a necessity of religion . now as the consideration of the god-head doth naturally enforce a necessity of religion , so doth likewise the consideration of the immortality of the souls of men : for if we shall but consider , that our souls shall never fail of their existence , but continue in being to all eternity , we can hardly avoid the thoughts of the shortnesse of our duration in this world , or the comparison of the time of our duration here , with that other continuance which doth abide for us hereafter : and if we will have the patience in our thoughts to insist upon the proportion of a few years unto an unlimited , and unmeasurable eternity , we shall unavoidably fall upon this judgement , that our condition here is no way comparable to that which shall be : that momentany pleasure bears no proportion to eternall happinesse or eternall misery : that these light afflictions which are but for a moment , are not to be compared either to the joys or miseries which are to be expected , and consequently that our care for this life ought not , nor cannot in common prudence equall our care for eternity . so then whatsoever befals us here we shall conclude it requisite to provide that we be not miserable hereafter , and consequently that we make our selves a friend of him that hath the issues of death in his power , and moderates and dispenses the rewards of eternity : but there is no way to have him propitious to us , but by obedience , no reason to expect that he should satisfie our longing , or fulfill our will to all eternity , unlesse we fulfill his will for our time of triall in this life , and that is by the exercise of religion only attainable . so that the consideration of the souls immortality will likewise enforce us to a necessity of religion . thus farre the common principles of naturall reason will force us , even the first and most common principles of intelligence , such as are grounds of clear , evident , and perfect demonstration ; so that it must be the fool alone , as the psalmist speaks , which can be an atheist , so that they are without excuse whoever glorifie him not as god : thus farre those poor remains of sight which yet is left to the corrupted off-spring of our degenerate parent will serve to leade us , to the generall necessity of religion : but here indeed it jeaves us destitute of the certain waies of pleasing god : and consequently destitute of clear and solid grounds of hope of attaining to eternall happinesse . and here it is that the scoffers and irreligious men take occasion to reason themselves and others to destruction : seeing that nature hath here deserted us , and left us no infallible rules of particular waies of devotion , they contend that ther are none such , and consequently that our religion is vain and uncertain , uncertain in the issue because uncertain in the grounds and principles . and here now against them we pretend that wherein our naturall light hath failed us , the mercy of god hath been pleased to supply us , that god hath not left us without a certain rule and canon of religion , not without a light shining to us in this dark place , particularly that he hath given to us his holy word to be a light to our feet , and a lanthorn to our paths , and that the books of the holy scriptures are that word of god . part . iii. concerning the truth and authority of our scripture . sect. i. petitions and cautions premised to the question . you will doe me the favour to consider that our present controversie is against those that deny the authority of the holy scriptures , so that we cannot have the advantage of those arguments which in every other controversie of religion are the most valid : i mean arguments drawn from the authority of the scriptures themselves , which is the best , if not the only authentike rule of decision of such differences as doe arise ; such as doe indeed arise in the church of god , who all doe agree in a profession of that faith which is delivered in these holy books , this i say they agree upon in these generall tearms , however with wonderfull heat and distance they vary in their judgements whether or no some particulars be of the recommendation of the scripture . it is then the common principle of christians , and the ultimate rule for the judgement of those that are within : but as for them that are without the church they ae likewise out of the jurisdiction of this canon , or judge , and to give over their incredulity ( or rather infidelity ) as some of our divines have done with this ill-interpreted axiome for rejection , that they deny our principles , and so are not worthy to be disputed with , or to referre them only to the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of the scriptures , and to the spirit working with the reading and hearing of them , it might be to prove a scandall to them without ; and to such as are weak and wavering within , it were tacitely to imply , that we have no way to gain the question , unlesse our of courtesie the adversary be pleased to yeild it to us , to resolve the motives of our catholique faith into private impulses and particular dictates of the spirit ( arguments of very great credit and reputation due to our selves as particular favorites of the holy spirit , but such as being deserted by the tenor and regiment of our lives , render us dishonourable to that holy spirit whereto we pretend , whilest in the apprehension of men we doe at least obliquely entitle it to such actions as are inconsistent with it , professing we hold our faith by private revelation , and consequently have our understandings taken up by the holy ghost at such time as our wils are guilty of enormous sinnes . ) a fancy that is the mother of diverse prodigies lately broken into the church , as that either god sees no sinne in beleevers , that murther , adultery , incest , sacrilege , ( any thing ) may be committed , and that these are no sinnes in beleevers , arguing thus , that they which have the holy spirit are free from sinne , such as do beleeve the gospel they have the holy spirit , because there is no other motive sufficient besides a private illumination , so then they cannot be guilty of sinne , but yet they may , and doe commit such things as those we mentioned ; wherefore those are no sinnes . thus doth satan transform himself into an angel of light , and act his tragedies in the likenesse of the holy spirit : nay we say , and doe beleeve that the devils also beleeve and tremble , that the kingdome of heaven is like a net which drew to shore fishes of all sorts , some to be put into vessels , and others to be thrown away . we say and doe acknowledge to the glory of god , that the internall light of the holy scriptures is sufficient to make the man of god perfect to salvation , and that in some it is the means of generating faith in men , but that the most of those beleevers who have the happinesse to be trained up from their infancy in any part of the christian church ; by observing the esteem which in their church is had of those holy bookes , they doe betimes upon the reputation of their church receive them with a kinde of veneration , that upon this motive they receive the faith ; and that others doe upon other inducements entertain it , and once for all we say , that besides the secret and free illuminations of the holy spirit , these want not arguments to enforce the reason of unbvassed men to entertain the scripture as the word of god , and that all such as without the engagement of perverse affections shall admit those arguments in their apprehensions must necessarily be of that belief . before i betake my self to the proof of this assertion , i must premise that by the books of the holy scripture , i mean such books of the old and new testament as in the church of england have been accounted canonicall , and that i intend not here to take up the controversie which is betwixt the church of rome , and us concerning the books which are apocryphall , the drift of my discourse being against those who beleeve too little , and not those who beleeve too much . secondly , i must premise that we are not here to expect the necessity of demonstrations , but must content our selves with such arguments as the nature of our subject will admit : there can be no true and perfect demonstration , unlesse the property to be demonstrated do naturally flow from the subject of the demonstration . in matters then depending upon the free election of causes there cannot possibly be any perfect demonstration , and such is the giving of a rule of life in respect of god , so that there cannot be a perfect demonstration of it . so then we must content our selves with arguments falling short of the necessity of demonstration , but such as no man shall be able to deny , without denying some such principles as all men doe acknowledge to be true . sect. ii. the assertion resolved into two propositions , the former undertaken , that whosoever beleeves the historicall part of the scripture must beleeve the doctrinall . 1. to beleeve that these books of scripture are the word of god , there are very great and important reasons . 2. to disbeleeve it there are no reasons , or not any sufficient reasons . and first of all , to prove that those bookes of scriptures are the word of god , it is sufficient if we prove the truth of them , because themselves pretend to be of divine inspiration . all scripture is of divine inspiration , the tenor of the old testament runnes generally so , the lord spake unto moses or other of the prophets , such as were the penmen of the holy scripture , indeed the generall pretence of those that wrote both testaments , is , that holy men did speak and write , as they were inspired by the holy ghost , so then , if this pretence of it be true , it must be true , that it proceeded from the holy ghost , and consequently to prove the truth of it will conclude that it is the word of god . now as concerning the truch of those writings we have 1. the same arguments or as great as for the truth of any writings in the world . nay 2. we have arguments ( morall arguments ) to evince the truth of them , such as no other writings can pretend to . that we may shorten that we have to perform , you may consider that the things delivered to us in the holy scriptures are either matters of history or doctrine , and that these are frequently interwoven in the scripture , so as when saint matthew doth in an historicall narration bring in our saviour preaching in the mount , and delivering there a summary of his doctrine , so that it will appear that if the historicall part of the scripture be undoubtedly true there cannot rationally be any doubt made of those doctrinall rules and precepts which there are delivered . as for the doctrine of any party whatsoever concerning god there is not imaginable any argument so ready to evince the truth of it as god himself , freely attesting to the deliverers of it by mighty signes and wonders , by great and undeniable miracles , such as are instances of the immediate hand of god ; such as by skillfull and knowing men are acknowledged to be no way performable by the praestigatory act of magicians , or by the power of evill spirits . such were the miracles which are delivered to us by moses all along the course of gods bringing the children of israel out of egipt to his own land ; and afterwards wrought by the prophets . and such were the works of our blessed saviour all along the course of his ministry before his passion , and such and more admirable was his resurrection and ascention . whosoever doth beleeve , that there was such a man as moses , that this man moses did professe himself to have received from god a law , which was to be delivered to a people , he may hitherto very well doubt , whether or no he was not deceived , in imagining that he had received such a law . but if withall he shall be assured or stedfastly beleeve , that this man moses , to make good his pretences to gods revelations , could obtain so much of god as , to the eyes and senses of millions of gainsayers and opposers of what he did deliver , to shew great and palpable miracles : whosoever doth beleeve that he did turn a rod into a serpent , and that back again into a rod ; that by stretching forth that rod upon the river nilus he turned their waters into bloud , and slew their fish : how afterwards he brought frogs upon all the land of egipt , even into their kings chambers ; how he brought flies , and caterpillars , and lice , and thunder , and lightning , and mighty hail-stones ; how he brought botches and murrain amongst men and cattell ; how he brought upon all the land of egypt a darknesse that might be felt , and slew their first-born ; afterwards how he divided the red sea for the people to passe through it , and when he had served the turn of his party , how the flouds returned and overwhelmed his enemies ; he that shall beleeve that after this he brought water out of the rock , sweetned the waters of marah , brought quails into the wildernesse , procured manna to fall about their tents all the week , and none upon the sabbath ; how the fire from heaven consumed nadab and abihu , only for adventuring to offer strange fire , otherwise then he had prescribed them ; that the earth opened and swallowed up korah , and covered the congregation of abiram ; that at the time of the promulgation of his laws , god himself appeared visibly , that the glory of his presence overshadowed the mount , how there were thunder and lightnings , and a thick cloud upon the mount , exo. 19. how mount sinai was altogether on a smoak , because the lord descended upon it in fire , and the smoak thereof ascended as the smoak of a furnace , and the whole mountain shaked exceedingly . whosoever beleeves these works to have been done by the same party that professed a revelation from god , cannot avoid the beleif of his profession , unles he can beleeve that god by so great miracles would attest to blasphemy and sacrilegious impostures , a thing which is palpably mad to be beleeved , and is against the light of common sense and reason . so likewise whosoever doth beleeve that in the daies of augustus caesar there was such a man as jesus of nazareth , commonly called christ , and that this man did professe himself the sonne of god , and pretended to deliver to all the world a way of religion , a covenant of life eternall , an abrogation of the ceremonies of the former law , and those other things which he professed , there is no necessity that he should beleeve that either he was the son of god , or that his doctrine was infallible . but if together with these professions he shall take into beleif those things which jesus did , though for his owne sake he see no reason to beleeve him , yet at least he will beleeve for the works sake , if he shall beleeve that god himself did attest to these professions , he will likewise beleeve those professions of his to have been true , and gods attestation he will beleeve , if he shall beleeve that a little before his birth a company of angels appeared to shepherds and told them of it ; that presently after it a starre appeared to wise men in the east , and conducted them to the place of his nativity : that in his life time he did such works as never man did : how he turned water into wine , commanded the windes and the sea : how he cured all manner of diseases with his word , how he gave sight to such as were born blinde● which was never known since the world began , how he cured most obstinate diseases of long continuance meerly by the touching of his garment : how he cast out devils from such as were possessed : how he raised up the dead to life , and every way demonstrated the power and presence of the god-head , how at the time of his crucifixion the frame of nature seemed to be dissolved ; how the vail of the temple rent , and the graves opened , and many bodies of the dead , which slept , arose , and came into the holy city , and appeared to many ; how there was darknesse over all the earth , the sunne eclipsed at the time of the jewish passeover , when the moon was at the full ; and lastly how after three daies he arose again , appeared severall times to his apostles , gave them power to perform the miracles which he had done , and visibly ascended up into heaven : whosoever doth beleeve these matters of fact , must of necessity beleeve the doctrines which he beleeved ; unlesse he will accuse god of bearing false witnesse , or own some such other detestable and odious incongruity . you see then , how the matters of fact being cleared , and the historicall narrations being asserted to be true , the doctrinall parts will follow of their owne accord : and that if we can clear such things to have been performed by moses , and jesus of nazareth , and that such doctrines were delivered by them ; it follows that those doctrines are true , and are the word of god . sect. iii. the kindes and degrees of the causes of historicall faith in generall . it remains therefore , that we make it appear that the sacred histories are true , and that no man , pretending to reason , can justly refuse to admit that principle into his beleef ; there being 1. the same reason to beleeve those histories , that there are to beleeve any histories . 2. more reason to beleeve them then any other . first then , whosoever doth deliberate with himself , about that question , whether or no he should give credit to any history propounded , can possibly finde no other considerations to sway his judgement , then such , as either are taken from the thing it self that is delivered , or from the persons which have delivered the relation , and from such qualifications of them as upon the grounds of reason he can discover , if the matter it self doe involve a clear and evident contradiction to some naturall principles , it is not the asseveration of all the men of the world that can work a beleif in the understanding : it not being in the power of man to entertain a beleif contrary to his knowledge , although it may produce in him a doubting , whether or no he have not suffered any fallacy to be imposed upon him , and so be wrought to runne over the matter again unto himself , and follow it with strict and wary attention backwards and forwards in reference to his principles . but if the thing it self be not incredible , however difficult or strange it be , that which then he doth consider is , the qualities of the relators , and the manner of the relation , and there is not any improbability proceeding from the difficulty or the rarity of the accidents , which may not be outweighed by the known disposition and properties of the relators . those things which men doe consider in the relators of things in order to yeelding of their belief , they relate either to the of the relators , understanding or will and concern either their sufficiency , or integrity . men usually consider whether or no the things be such as may be certainly and evidently known , and whether these parties had sufficient means to come to the certain knowledge of them , and whether they contain themselves in their relations within the bounds of things liable to certain knowledge : thus then those things which may be certainly known they are the outward events of things , whereas the secret causes may lie concealed , the former are such as are the objects of common sence , and come within the cognizance of all : the later are such as are indiscoverable by any man , they being oftentimes made up of a complexion of actions and dispositions of multitudes of men ; or things perfectly to be known , onely of him that sees all things in speculo aeternitatis . if the history ( or relation ) containe it selfe within the bounds of evidence and certainty , the next thing to be considered is , whether or no the party that is author of the relation had sufficient meanes of knowledge ; whether himself were an eye or eare-witnesse of the things which he relates ; or whether the things were so publikely acted and knowne , that he might certainely , and particularly informe himselfe , without any danger of deceit . if the party be of known ability , both in himself , and in reference to the things , the next question will be of his integrity , and whether there be sufficient reason to beleeve , that he would not voluntarily deliver a falshood , in stead of truth , and because it is not reason to beleeve that men will lye , unlesse they either be known to be corrupt or some end be visible of gain to them from their lying . men use to consider these things likewise before they settle upon beleef . these are the grounds and considerations , and inward discourses whereupon men doe proceed to the receiving of historicall beleef , even of any relations whatsoever : and accordingly as all of these conditions be clear or obscure , doubtfull or certain , such is the strength of his belief ; if all of them concurre there remains no reason at all of doubting : if some of them fail , there will follow a debility , answerable in the belief ; seeing that the belief of the conclusion can never exceed the force and evidence of the premisses . that there is or lately hath been such a city as rome , or hierusalem , or paris , there are none of us that doubt , although we have not seen them ; because they are things very easily known , as being the objects of the eyes , because the reporters have been there to see them , and because no end or reason can be imagined why or how men should combine to abuse those that have not travelled . that there have been formerly such cities as corinth , and philippi , and lacedemon , &c. we make even as little doubt as of the former , because the things in their nature are evidently to be known , and they have all of them been mentioned in the books of polybius or plutarch , or a multitude of historians that knew them . that the history of caesars warre against the gaules is true , though written by himself , it is beleeved , because of his abilities to know , and because it makes not things appear to be strained in his behalf , because it might have been contradicted if it had been otherwise , and because he is delivered to us in the complexion of histories as a man of honour that would not write a lye . that the histories of salust are true , it is beleeved because he wrote of things done within the compasse of his time whereof he might well informe himself , he was a man of knowledge and could not gain by any thing that he hath delivered if it were untrue . that all of these histories were written by those that bear the name of them , there is hardly any man that doubts , because there is no improbability in reason : they have been constantly so received in the world , and mentioned successively in authors following one another from their severall generations down to ours . we see the various degrees of qualifications ( some of them ) upon which we build an historicall beleif , that this beleif comes short of the clearnesse of our assent to a mathematicall demonstration is evident , because there is an absolute impossibility that things should be otherwise , there being a contradiction involved in the very tearms , and in adjecto : but here is no impossibility but only an exceeding difficulty which makes up ( not indeed a mathematicall but ) a morall impossibility ; it is possible that all men may combine together to say that they have seen such things as they have not seen , because every man is a lyar : but how they should come to doe it , or to what end is so invisible and inconceivable , that the matter , taken in the grosse , is altogether incredible . it is absolutely possibly that all those writings which we receive as delivered down from ancient times , may have been of late devised by some men to abuse the world , and put upon other names : but to what end , any men should ttke the pains , and how they should fit them with circumstances , and make them all depend upon each other , in a constant succession , agreeing in the mention of persons , places , and actions , is a thing so difficult , as that it would argue madnesse to beleeve , and conclude him to want the use of reason , that should reject the light of all antiquity . sect. iv. an application of those generall grounds to the history of the new testament , and a proof of this assertion , ' that there is as great reason to beleeve the new testament as to beleeve any other history in the world . such madnesse then , and no lesse it were to reject the histories of the holy scriptures ; no lesse madnesse ? nay , it is much greater , and that not only because they are of more concernment to us then the acts of men of former times , but even because of the advantages of the delivery of those histories . we will beginne with those of the new testament . and here first , the books of the new testament were written by those whose names they bear ; that the four gospels were written by the four evangelists , and that the acts of the apostles were written by saint luke , &c. now that these books were written by these men , it is impossible affirmatively to demonstrate ; all that can be said is , that there is as great evidence of it as of any other writing in the world ; that by whatsoever argument it can be made appear that any books have been written by those who are reputed for their authours in antiquity , ( that the works of homer , or plato , or aristotle , or tully are theirs ) by the same it may be made evident , that these have proceeded from our authours . have they been successively delivered ? so have these : have they been continually mentioned under those names ? so have these : have they been acknowledged by all parties ? so have these : those that in the primitive times did oppose the doctrine of christ , yet did it not under the pretence that their books were spurious , neither jews nor pagans had the impudence to make that objection . julian the apostate doth freely acknowledge ( cyrill . 10. grot. 3. ver. ) that the books which by the christians were received under the names of peter , paul , mathew , marke , luke ; they were the writings of those authours . it is true , that there are some book received of the canon of the new testament , whose authors are unknown ; as the epistle to the hebrews , and some others : but concerning them i hope to speake in answering those objections which are made against the scripture . in the mean time we may justly assume it for granted , that those whereof no question hath been made in ancient times they are the writings of those to whom they are ascribed . and now this being supposed , which cannot with any pretence of reason be denied , it follows clearly that the things they have related are to be beleeved : for first , the things which they have delivered they were matters easily to be known ; in respect of the things themselves , they were matters of fact and speeches performed by our saviour or by themselves : secondly , the acts were acted publiquely in the face of the world ; and the speeches which they deliver as spoken by others , they were for the most part spoken publiquely , either in the synagogue , or in the temple , or to the multitude somewhere gathered together , on a mountain , by the sea-side , in publique places : so as they might have easily been contradicted if they should have delivered a falsehood : thirdly , the parties which have delivered them had all the opportunities in the world to know the truth of things ; they were things done either by themselves , or within their owne sight , or hearing for the greatest part ; or at least wise in the times and places where the reporters lived . mathew and john the two evangelists which wrote the history of christ , they were two of his disciples : two that were intimately acquainted with his actions , and his words , more familiar with him then the rest ; the one was the disciple that jesus loved , and used to lean in his bosome , as they lay at meat ; the other was usually taken with him when most of the rest were left behinde ; and hence it follows that they themselves were present at almost all the acts , and speeches which they have delivered . marke and luke the other two evangelists , they lived in the same territories , at the same time , where and when our blessed saviour bestowed his conversation ; and moreover saint marke was ( as 't is very probable ) first a disciple of saint paul , who was miraculously chosen to deliver the doctrine of christ : afterwards he was undoubtedly a disciple and companion of saint peter , who was an apostle of our saviour , did live familiarly together with him , was present at almost all things which marke hath written : and besides whatever is delivered by saint marke is to be found in the writings of the apostles . luke was an individuall companion of paul , and so he might learne of him such things as he delivered ; besides that he saith , that he spoke with those that were eye-witnesses of the things which he delivered , he was borne near hand , he travelled through palestina , might converse with those very men , upon whom jesus had wrought his miracles , such as had seen the life of jesus , his death and resurrection . the acts of the apostles were likewise written by saint luke ; and that book containes some things done by the rest of the apostles ; but the most of it is concerning the actions of paul after his miraculous conversion : the former it was easie for him to know , either from the apostles themselves or others : of the latter he could not be ignorant , because he was continually with paul in all his labours and his journeys , even from the time of his conversion to his imprisonment at rome . as for the matters of fact which are delivered in the epistles of paul , and peter , and james , and john , and jude , they are such , as either were done by themselves , and so they could not possibly be ignorant of them , or by others with whom they held a correspondence , or by our saviour whose apostles they were , all but paul ; or else they are things done by others , publiquely and notoriously known . lastly , as for the epistle to the hebrews and the revelations , though the authours of them be not certainly known in the church , yet thus much is plain , that the authour to the hebrews saith , that the gospel of iesus was preached at first by christ , and confirmed unto him ( us ) by them that heard him , 2. v. 3. and so that he could not be ignorant of that ; nor yet was it possible that the authour of the revelations should be ignorant , whether or no he had those visions which he hath delivered . now these are all the books of the new testament , and it appears , that the authours of them had as much opportunity to know the things which they delivered as is possible to be had : wherefore the businesse is clear in respect of their sufficiency of knowledge ; and all the question which remains , it must be in regard of their integrity . whosoever challengeth or questions the integrity of an historian , and upon that cause refuseth to receive his testimony , it is requisite that he produce the reasons of his suspition , that he charge the authours of corruption , and prove the charge which he hath objected ; or that he discover and manifest the ends , which he might propound to himself , as the reward of his imposture ; that he shew the gain that might accrue , or the losse , or perill , or ignominy that he might avoid ; and manifest that his accusation hath not proceeded from malice , but from judgement , from some grounds of reason , and not from perversenesse , or spight , or any inhumanity . here then it is that we challenge men or devils to produce the crimes , to detect and prove the villanies of these writers ; nay , to assign the ends which they might have in relating falshood , the gain , the pleasure , the glory , the safety , or whatsoever it is that prevails upon the appetites and lusts of men : and let their infidelity and jealousie out-doe the malice of the grand apostate . indeed i think scorn to stand upon this argument , it was the contemplation of these things chiefly that gained from me that second assertion . that there is greater reason to beleeve the scripture then any other writings in the world : the first proposition being already demonstrated that we have as great . sect. v. that there is much greater reason to beleeve the history of the new testament , then any other history . having already demonstrated , that considering the qualifications of the persons who have recorded unto us the new testament of our saviour ; there is as great reason to give credence to their histories as to any other ancient histories in the world , by reason of their means of knowledge , and opportunities for discovery of the truth of those matters of fact , which they have delivered . it follows now that we make good that , which in the second place we propounded concerning them , which was , that we have greater reason to beleeve them then to beleeve any historians whatsoever , and this now will be manifested to us by these arguments following , 1. greater obligation . 2. their sufferings . 3. their miracles . 4. their predictions . first then , they were more powerfully obliged to the delivery of the truth then others , not that others were not obliged likewise to deliver nothing but the truth : there is in the conscience of every soul setled a principle dictating unto him , that he ought not not to recede from the truth in his relation ; but yet this principle is , in the most of men , very much overclouded and overborn ; as is manifest , not only by the fabulous relations of ancient histories , even after the institution of the olympiads ; but by that inclination which we finde , almost in all men , to make their relations handsome ; in order wherunto even the gravest of them , josephus , livy , and the rest of those orders of historians , have often changed the form of circumstances , and varied from the truth , to make a coherence of things according to their fancy , such as might please their owne imaginations . the truth is , that which held in the heathen , so far as they were held within the boundaries of truth , it can be conceived to be no other then a certain magnanimity , and a morall generosity that was actuated and quickned in them by the conceit of a reputation , thereby gained amongst the people , of their own generation , their hopes of perpetuating their owne fame , together with the acts which they recorded , and consecrating them to eternity and immortality ; i do not say , that this was all the motive which they had , but that upon the consideration of them , in the whole complexion of their circumstances , i cannot finde out any more powerfull motive , nor any stronger obligation . but , besides all that these men had to move them , the writers of the new testament had likewise other motives , as farre beyond these , as the heaven is beyond the earth , either in dignity , or situation : a most severe injunction of their master , such as they themselves have delivered , such as they could not , neither durst neglect : their writings abound in precepts of truth and of veracity , and that prescribed under far other conditions , and setled upon a far surer foundation , upon the foundation of truth it self , the originall and the ideall truth of the world ; and propounded to them under far other penalties : they knew full well and taught to others , that of every idle word , which men shall speak , an account must be given at the day of judgement : how dreadfull an account then must they have expected , if they should have delivered falshood in the place of truth , if they should have told a lye for god , or lyes of god , or delivered impostures in the name of god ? nay verily , the necessity which lay upon them , compared to others , doth as farre exceed it ; as the fear of a little disreputation is exceeded by the horrour of eternall torments : and now their practise was also answerable to their obligation , and what they delivered , in their speeches and writings , was fully exampled in their lives . we have before intimated that whosoever will charge an authour with a lye , he must either detect the lewdnesse and corruption of their lives , or at least wise manifest what they might gain by their report ; the former could never be by their sworn enemies detected , nay julian the great apostate could charge them with nothing but simplicity : now then , all the gain that can be , is reducible to the avoidance of evill , and obtaining of good . the goods that are to be obtained are either of body . estate . liberty . reputation . first then , what outward evill did they thereby escape , that so they may be judged to have lyed out of fear ? consider the state of the world at that time , and tell us , whether or no there was danger in speaking , and writing those things , or in the forbearance ? did the roman emperours , or the governours of judea , or the jews , or the presidents of the adjacent provinces , or the multitude threaten them to make them speak , or to be silent ? did they by that meanes put themselves into a condition of ease and pleasure , and soft luxury ? did they treasure up gold and silver , and raise themselves a fortune by it ? had they a greater freedome inward or outward , did it let them into larger principles , or procure them a greater scope to gratifie their inordinate desires ? was it the way to advance them to honour and reputation , either with the governors , or with the people ? nay , instead of bodily ease and pleasure it objected them to pains active , and passive , they were forced to undertake labours , and travels , and watchings , and the inconveniencies of great and painfull industry : they were daily opposed to hunger and thirst , and cold and nakednesse ; nay , to torments and to death : instead of gaining an estate , they were enforced to forsake all that they had to live an ambulatory kinde of life , without any certain being , depending as it were on the ravens , to provide them their meat from one day to another . instead of that same freedome and liberty which men affect , they entred into a straighter and more narrow way then the way of the world , they were forced to deny themselves , even such things as they knew were lawfull , and they were abridged even of the common enjoyments of mankinde , not suffered to converse with freedom , or to breath with safety : they no sooner came to a city , but there they were persecuted and forced to fly unto another . that which saint paul spoke of himself as he was making his last voyage up to jerusalem , might have been the common motto of them all , now i goe bound in the spirit up to jerusalem , not knowing what things shall befall me , only the holy ghost that testifies in every city that bonds and afflictions abide me there . as for the matter of honor and reputation , that was all in the hands of their enemies , the jews , and the greeks : they preached christ crucified , to the jews a stumbling block , to the greeks foolishnesse ; and all the credit which they obtained at their hands was , to be accounted a company of silly men , contentious for a thing of nothing , a question about names , about one jesus which was dead , whom they affirmed to be alive : this was the opinion of the gentiles ; and by the jews they were looked upon as revolters , and so not fit to live : as for this sect we know that it is every where spoken against ; and they were hereby rendred the scorn and derision of the world , the off-scouring of the people : what shall i more say ? they were deprived of all the enjoyments of the world , and cast into all the miseries , or in the words of the authour to the hebrews , they wandred about in sheep-skins and goat-skins , being destitute , afflicted , tormented ; and all for the delivery of the things contained in those bookes : and if we will sadly consider it we can assigne no cause of this their choice , but the force of truth prevailing on them , and the urging of their conscience , by the continuall instigation of them by that spirit which acted them , making their hearts hot , and kindling a fire within them , a fire in their bosome , which they could not suppresse . we cannot but speake the things which we have seen and heard : they suffered for their profession that , never men did ; and so we have greater reason to beleeve them then any other men . and we have still greater arguments then these , because that god himselfe gave testimony to their words and writings ; and that both in their own times , and the times which did succeed them : in their own times by miracles ; in the succeeding generations by accomplishing their predictions . the apostles then , in confirmation of their doctrine , were endowed with a miraeulous power from on high , and manifested to all the world , that they had received in great abundance their portions of the spirit , from him that had the spirit not by measure : they preached , and as they preached , they confirmed their doctrine by mighty signs and wonders , and evident manifestations of the holy ghost ; so evident , that when they had delivered the relation of them to a gain-saying , a crooked and perverse generation , assigning the times and places , and other circumstances , their spightfull enemies could never detect them of the least imposture ; but were forced , though their teeth gnashed while they spake , to confesse , that indeed great miracles were done by them ; that this was evident and they were not able to deny it ; nay , such was the evidence of the miracles performed by them , that some of them have been recorded in the annals of heathen authours ( phlegon , ) that they were appealed unto by the primitive christians ( in the times next succeeding the apostles ) in all their apologies for the christian faith , in their apologies made to the heathen emperours , they are appealed unto as things commonly known by the world , yeelded without contradiction , which could not with any fore-head be denied ; they were , i say , appealed unto , and that to the greatest enemies of the christians , and that by way of challenge to the triall , and that without any reply as to the falshood of them , and without any recrimination ; nay , which is yet much more , there were not only by these men themselves , but even at their sepulchres when they were dead , great miracles performed , for divers centuries of years , and that so certainly , that it was confessed by the sorest enemies of the church , such i mean , as were of the school of pythagoras , that by magick arts strove to out-doe the performances of christ , particularly by that mad dogge porphyrius , and others . unlesse then , men will deny god the honour due unto him , and make him by his presence , and testimony authorize imposture , there can be no scruple made of the truth of these mens writings , but they must be beleeved before the writings of any others in the world , unlesse they likewise could have done such acts as these have done , unlesse they could have cast out devils by their words , have given the holy ghost by the imposition of their hands , unlesse they could have healed all manner of diseases , the blinde , the lame , the deaf , the dumb , &c. by words , touch , shaddow ; or could have spoke all sorts of languages , or rather at one speaking could have brought to passe , that men of every language should perfectly have understood their speech , as if it had been their own : parthians , and medes , and elamites , and the dwellers in mesopotamia , and judea , and cappadocia , pontus , and asia , phrygia , and pamphilia , egipt , and the parts of lybia , about cyrene , strangers of rome , jews , and proselytes , cretes and arabians , they all heard them speak in their own tongues . nor did it please the lord of the spirits of all flesh , here to stint the dispensations of his holy spirit to them , he gave them not only the power of miracles , but the spirit of prophecy , he unfolded to them the everlasting rolls , and admitted them into his decrees , and would not hide from them the things , which he meant to bring to passe , in the generations to come : he urged them by his holy spirit , and they foretold the fates of the world , they foretold it , and god brought it to passe : i cannot stand to reckon up all their prophecies which they delivered , and shortly after they were fulfilled , of the spreading of that leaven , of the growth of that grain of mustardseed , of the mighty and wonderfull propagation of the faith , and the perpetuall enduring of it , of the rejection of it by the jews , and the receiving of it by the gentiles , of the hatred of the jews , and the torments which were to be undergone by the glorious martyrs , of the destruction of ierusalem , and the calamities of that faithlesse nation : all these make it evident that god was with them ; that there is infinitely more reason to beleeve the writers of the new testament then any other writers . that none can disbeleeve them , without forfeiting his reason , by asserting that god would give testimony to imposture . sect. vi . that the old testament is the word of god . a proposall of three severall assertions , whereby it is concluded . having demonstrated that the books of the new testament are all of them to be received under the authority and credit of the word of god , that the dogmaticall parts are to be received upon the credit of the histories , and the histories upon the common principles of reason , and consequently that no man professing to be guided by reason and judgement can refuse them . it remains , that we demonstrate the same of the old testament , and that we take off those colours , and answer those sophisms , which by some men are urged against the scripture , and so conclude this argument . before i proceed to the former of these , i must call to your remembrance that which , in the beginning , i did premise , that under the title of the books of the old testament , i did comprehend those , and those only , which in the church of england have been admitted , under the name of the books of the canonicall scripture : and that i had no purpose at all to meddle with the controversies , which are betwixt us and the romane church , about the books which are apocryphall : the reason , why the church hath entertained them only , into the canon , is , because they onely were of the canon of the jews beleef , before the coming of our saviour , they only being written in the hebrew tongue , and consigned by esdras at the return of the jews from the babilonish captivity , as is generally beleeved amongst the jewish rabbines , whilest the prophets haggai , zachary , and malachy were yet alive . now although the way to demonstrate the truth of them , considering the question apart , and by ic self , be the same with the way , whereby we did demonstrate the truth of the new testament , by asserting the authours of them to have been those men to whom they were evermore ascribed ; and from the qualities of the things delivered ( in matter of history ) and the characters of those persons , who have delivered the severall parts of it , to demonstrate , that no reason can be imagined , why such men , as those are and must be supposed to be , should deliver such impostures as those must be , supposing them to be impostures ; that no end or motive can be discovered , which they should propound to themselves for their reward , but on the contrary that many reasons are visible , why they should have held their peace , if they durst have concealed those things from the world ; the reasons from safety , gain , glory , and the like , as might either jointly or severally be demonstrated , of even all the books of the law , and of the prophets , which make up the greatest part ( moses together with the law having delivered likewise the shame of himself , and miriam , and aaron . the prophets having been all or most of them hardly used : which of the prophets have not your fathers persecuted ? ) although , i say , this had been the naturall way to demonstrate the matter in question , taken singly and apart by it selfe ; yet partly to avoid the similitude of matter , which renders unpleasant even the most profitable discourses , and partly to make a present dispatch of this argument , i shall content my self to have put you thus in minde , that all those generall arguments , for the truth and credit of those writers , are common to these as well as to the others ; and that there needs no variation of them , being to be applied to the question now in hand , any other then the interchanging of their severall names , their personall relations , and qualities , and other accidents : in a word , that the kindes of the arguments are the same , and the force of reason alike in both , allowing only the difference of gradual and individuall circumstances . this being premised , the summe of what i shall further say is briefly this , that 1. in the time of our saviour , and the apostles , these bookes were true . 2. that since that time they have not been changed . from which two propositions it will follow , that still they are so ; and consequently that the books of the old testament , as well as of the new , are the word of god . as touching these propositions , the truth of them will be inferred by this ratiocination . 1. the books , which we now receive , are the same which the jews do now receive . 2. the books , which the jews now receive , are the same which they did formerly receive , even up to the consignation of their canon . 3. the books , which then they did receive , were true . sect. vii . the first assertion proved , that the books of the old testament which we now receive are the same which the jews doe now receive . that those canonicall books which we receive are the self same with those which the jews at the present do receive , is a case so plain , that it needs no manner of proof , but only this , that it is obvious to every man to compare our english or latine bibles with the hebrew bibles , which are used amongst the jews at present , and daily put forth by the present rabbines , residing in the severall parts and dominions of the world ; upon such a comparison it will be found , that we do own the self same books which they do , without any difference in the number or inscriptions , chapters , or verses of those books : such as do doubt of this , they must take the pains to try , and to resolve themselves by their own experience , or else if they are not able , or not willing to take the pains to make themselves their own resolvers , they must of necessity beleeve the multitude of those , that have already tried it , and finding it to be generally granted , and allowed of all men , and all parties , however differing otherwise amongst themselves , they must upon that account , either beleeve the proposition , or else devise some way how , and for what end it should be brought to passe , that the learned men of all nations , and religions , jews , christians , papists , protestants , turks , pagans , &c. should agree together to impose upon that part of people , that cannot or will not fit themselves , to resolve a question , so easie and of such concernment . now , that all these sorts of men doe thus agree , must likewise be beleeved , untill some one instance can be produced to the contrary : the truth is , the thing being a matter liable to the triall of common sence , and obvious to all the world , there is no more controversie made of it , among the learned , then of a principle in mathematicks . it is true indeed , that as concerning the interpretation of those books , there is , and almost , ever was a great deal of controversie amongst the learned , ( but none as to the number and to the parts of those that are delivered amongst the jews ) and it is likewise true , that the beleif , of farre the greatest number of christians , doth in its kinde depend upon the questionable fidelity of translators , and that fidelity of theirs , if it be to be tried , that must be done by means which are not exempt from question : all therefore which can be said in this matter is that unlesse we can attain to skill sufficient for our own satisfaction in this question , we take into thought the qualifications of translators , in respect of skill and of fidelity ; and impartially that we consider all those rationall heads and grounds , whereon men use to settle their belief , amongst which no greater evidence can be expected then there is in cases where all agree ; and such is the main body of ours , and other translations likewise : this that i have spoken of translations is indeed a digression from the proposition i should demonstrate , seeing when we speak of the sacred authority of the holy scriptures we mean it not of translations , as they are such , but primarily of the originals , and of translations , only so far as they are consonant to those originals . and thus much is indeed sufficient both for the assertion , and explication of that proposition , that the books which we receive , they are the same which the jews receive . sect. viii . that the bookes , which the iews do now receive , are the same which they have received ever since the consignation of their canon . but secondly , the bookes which the jews do now receive , they are the same which they did formerly receive , upwards to the time of our saviour , and his apostles ; nay , beyond them to the very time of the consignation , or sealing up the canon of their beleif , that is , their bookes were never changed nor corrupted . it is not here my purpose to assert , that never any letter or word hath been changed , or formerly read otherwise then now it is in the jewish bibles , ( i am not so far unacquainted with their keri and chetib , or with the notes of the massoreth ) but that there hath not been made any variation so considerable , as to shake the authority of the present coppies . of these various readings i hope to speak in the answering objections . in the interim , i am to demonstrate , that they have not received any considerable depravation . and now this being a negative proposition , common reason doth presently offer it to every ones judgement , that it cannot be positively proved , the very nature of such propositions , contradicting that manner of proof : the arguments then , which are producible , are some of them taken , from the causes why they could not ( morally ) be corrupted ; the other from signs that de facto they have not been so . the first argument then is taken from the multitude of copies , which it was impossible to combine together to corrupt upon design , or that they should accidentally agree together in the same casuall corruptions . it is certainly apparent out of the histories of the jews , that after their first and second captivities , they did store themselves with multitudes of copies of the sacred books , and that both publikely and privately ; that which , before they were dispersed , either was not so necessary to them , or else was not so apprehended by them : so long as the first temple was yet unrazed , we reade but of very few ( if any ) synagogues of the jews in other nations , out of the bounds and terrirores of iudea : but after by their long and wofull captivity , when their confidence in the protection of their law and their temple had , by their sad experience and wofull suffering , worn it self out of their mindes , their temple being utterly demolished , the best of them began to think that it was possible that even the law might fail : ( habbakuk ) and they now bethought themselves , of making use of the rationall means of the preservation of it ; in the mindes of men , and seeing there could not be any readier way thought upon then the erecting of synagogues , and writing many copies , these were the courses which they took , ( they had had experience of the inconvenience of having one only copy , in the losse of that copy , which being found again by hilkiah the priest , made king iosiah to rend his clothes , at the hearing of those things written in the law ) and accordingly we finde , before the coming of our saviour , many synagogues erected in forrain places , and the books of the law , and the prophets in every synagogue , reade every sabbath day ; now every dispersion encreased the number of synagogues and books . and besides the first captivity of the tribes carried into media by the assyrians , we shall finde them , even after they had licence from cyrus to return , continuing still abroad , and upon many new occasions again dispersed : those that reade over sacred histories and prophane , shall finde them seated in most of the eastern countries adjacent iudea , or not farre distant from thence : the macedonians invited them to alexandria , the cruelties of antiochus , the civill warres of the asmonaei , the armies of pompey , and lossius , drove many of them from their habitations : the cities of cyrene , of asia , macedonia , and lycaonia , the islands of cyprus and crete , and divers others , even rome it self , they were all of them furnished with temples and synagogues of the jews : now so it is that the books of all these did agree together amongst themselves , which they could not have done if any , and not all of them should have been corrupted ; and that all of them should either casually or by design be corrupted ( besides that no end can appear to encourage such a designe ) the thing it self makes it impossible . besides , had any such thing been , they must , to make a correspondence , have corrupted likewise the septuagint translation , which for almost three hundred years before our saviour was extant in egipt ; that i speak nothing of the chaldee paraphrase extant before the time of our blessed saviour : so then , as far as the nature of a morall subject will admit , we have shewed , as from the causes , that the scriptures of the old testament could not be corrupted . now as from the signes we have likewise powerfull arguments , that to our saviours time , they were uncorrupted , because our saviour never discovers any corruption of the text , which certainly he would not have spared , at such times as he taxes the scribes and pharisees of making the law of god of none effect , by their traditions . now , that the hebrew canon hath not been corrupted since our saviours time , we have this sign likewise , that never any of the ancient fathers have , in their greatest heat of zeal against the jews accused them of such corruption , though justin martyr complain of wronging the septuagints translation ; and certainly if they should have corrupted them upon design , either before or since , it would have been in all those places which conclude against them , for christ , ( the true messiah , that stumbling stone , upon which they stumbled and fell : ) but those do remain unaltered . the truth is , to them were committed the oracles of god , and they have , by the visible ordination of the providence of god , discovered so much care and diligence that way , as is not to be found to have been bestowed upon any other writings under heaven : witnesse the criticall notes of their massoreth , which gives an account of the numbers of of letters in every book almost , and almost , if not altogether , of every various lection . i conclude then that they have never been corrupted . sect. ix . that in our saviours time these bookes were true , and consequently were the word of god . but we , in our saviours time they were true , and the word of god , as appears by our saviours testimony , and the testimony of the apostles , who still referre to them as being of divine inspiration , as being the truth and word of god , their using the testimony , almost of every particular book , as anthenticall , their disputations founded upon their authority . particulars in this kinde are so many , and so plain , that without any more speaking i will conclude , that we are to receive the old testament upon the credit of the new ; and the new testament ( as i have formerly demonstrated ) upon greater reason far then any other writings in the world ; and consequently that we must receive the books of the old testament upon the same authority . we have already discovered some of those many reasons , whereupon we are to receive the books of the old testament and the new , under the credit and authority of the word of god . besides those whereupon i have insisted there are many more ; some of them taken from the quality of the writers , some from the manner of the writings , the former shewing that those men , from whom they proceeded , were not fit persons to devise such things , they being many if not most of them , simple and unlearned men ; the latter manifesting that such things are not , of their nature , obvious to be devised , because they transcend the wit and invention of man ; the majesty and simplicity of the stile , the concord and harmony , the end and scope , the power and efficacy , the antiquity ; besides the testimony of the spirit in the hearts of men . but the evidence of truth no way depending upon the multitude of arguments or reasons , and all of these being insisted on in some or other of those authours which are obvious , i shall at this time finish what remains , of that which at the first i propounded , which was to shew , that as there are many and important reasons , moving wise men to receive them , so there neither are nor can be any sufficient arguments on the contrary , to make men to refuse them . sect. x. that there is no reason to disbeleeve the scriptures . objections briefly proposed and answered : first generall objections against the whole . 't is true indeed , that many both of old and later times , have refused either all or severall parts of the holy canon , and it is not to be hoped or expected , that they should ever be generally received by all the world : there must be heresies , and amongst the rest there alwaies have been , and sure there ever will be antiscripturians : the greatest part of the world have ever lived according to sence and appetite ; and to prove that de facto it is denyed , is not to manifest that there is reason why it is so ; yet seeing there are of those disputing and theoreticall hereticks , as well as practicall , to conceal or dissemble the arguments , which are alleadged against the truth , it would be to betray the cause that we have undertaken , and give occasion for some jealousie , that their objections are unanswerable . to come then to an issue , some have rejected all , by reason of   impossibilities .       repugnances .       mutations .   parts , accusing them as sine nomine , authoris .       dubitati ,       ab intrinseco , matter those who refuse the whole scriptures , they are some of them atheists , others professe themselves christians , and yet doe deny the authority of the written word , pretending to private and secret illuminations , as the last rule of their actions : the design of my discourse being against the former , i shall only intimate the frenzy of the later . they pretend , that that , which we call the written word , is not the word of god , because 1. the word of god is god himselfe . 2. christ is the word of god . 3. the letter kils . 4. the word of god is spirit and life . these are the arguments which , by some enthusiasts , are used against the written letter . and for answer to them , we may only observe , how , by arguing against the authority of the scriptures , these men do tacitely assert it ; for taking their arguments out of it , and proceeding no further , either by reason or revelation , to the discovery of their antecedents , but barely resting in the recitall of those words which are there written , they do resolve all the power and force of their argument into the authority of those very writings which they would impugne , and consequently they do at once deny and grant , the authority of the scripture ; which is to deserue the epithete , which is given them , of fanaticall enthusiasts . that the word of god is god himself ( taking the word of god for the immanent act of the diuine understanding ) is indeed a truth attainable by other principles , by those i mean from whence the absolute simplicity of the divine nature is attainable . but that christ is the eternall word of the father , and that there is such a spirit and life , as the argument doth imply , and that there is a divine and mysticall meaning of that letter of the word , they either owe their faith unto that word , or else they have not done very charitably in concealing those waies whereby they come to know it , and very improvidently in giving occasion for us to beleeve , that their pretences of illumination are but pretences . now for that other party , who doe reject the scriptures ( the whole bulk of them ) their arguments are these , i. because they deliver things impossible , and consequently incredible , and so they are not to be beleeved . 2. because they deliver things repugnant , and contradictory to one another . 3. because the books of the old testament are doubtfull , by reason of the differences of the text and margent . and the books of the new testament are likewise uncertain , by reason of the various readings of severall copies . 1. those things which the atheisticall partie use to object , against the authority of the scripture as impossible and incredible , they are the miracles performed by moses and the prophets , by christ and his apostles , but if we shall attentively consider them , we shall finde , that they doe include in them no contradiction , nor any absolute impossibility of the performance ; the utmost that can be justly concluded from them , is , that they transcend the ordinary course of the dispensation of that providence , which orders the world , and administers the laws of the government thereof . but , upon the hearing or reading of extraordinary events , presently , ( though they have been sufficiently attested ) to disbeleeve them , upon conceit of reason to the contrary , discovers palpably the want of the exercise of that reason , whereto they so much pretend : for a man to deny , such matters of fact as he is not able to comprehend the reason of , must either suppose the party , to know the causes of all appearances in nature , or conclude him guilty of childish , and ridiculous incredulity . we have before demonstrated the omniscience , and the omnipotence of the divinity ; and that being , as hath been actually proved , clearly and evidently demonstrable , for the contemptible wit , and reasoning of man to prescribe limits , and bounds to that power and knowledge , is no lesse , then to own the acknowledgement of a contradiction , by professing that , to be limited and finite , which the naturall principles of our understandings , will force us to acknowledge of necessity to be immense and infinite . it cannot be thought a thing impossible , that god should either raise the dead , or command the sunne to stand still in gibea , by him that considers , what it is to be the originall of life , or to have created the universe with the word of his eternall power , the things which are impossible with men , they are possible with god : and consequently we having before concluded the vanity and madnesse of atheism , shall need to say no more , to evince the frivolous weaknesse of this argument , from the impossibilities . 2. as for those repugnances and contradictions , which some men vainly please themselves , imagining they have found them in the scripture , if they be well examined , they will be proved to be but so many instances of the weaknesse , or inadvertancy of the objectors those which have been made against the old testament , have long agoe been found by rabbi moses ben maimoni not to have taken in all those conditions , which have been by philosophers discovered to be required to make up a perfect contradiction , that is , that contrary assertions be made of the same thing at the same time , according to the same part , or motion , or apprehension : and the same hath been lately performed by manasseh ben israel , in his conciliator for the old testament . it hath likewise , for the new ; been long since performed by many of the fathers , and of late by diverse of all professions , papists , protestants and their severall subdivisions . the matters of doctrine are easily reconciled by distinguishing the notions of severall terms , so for example , as faith is said by paul to justifie , and works by jame . , by distinguishing of justification ; and the matters of history are reconciled by attending to times , and places , persons , and forms of speech . thus are the differences cleared , which are about the genealogies of our saviour , delivered by saint matthew and saint luke . the truth is , there could never any considerable difference , either in matter of doctrine or history , be urged against the scriptures ; yet if some slight and inconsiderable circumstances should seem to us so to differ that we could not reconcile them , it ought rather to confirme our beleef , then any way to shake it ; seeing it is the custome of those who designe to impose upon mens beleef , so to contrive all circumstances as they may be sure to have no difference discovered . such is , in truth , the agreement and harmony of all these authors , so distant in time , in place , in institution , as is not to be found in any other authours in the world , though of the same sect , either in philosophy , law , physick , or any other faculty ; nor yet in any one man with himself ; as might be manifested , if either this time or place required it . and so instead of an objection to shake us , we have found an argument to confirm us . 3. the third argument or objection against the whole books of scripture is taken from the keri and chetib of the old testament ; and from the various readings of the new ; from those they conclude them to be doubtfull , from these corrupted . now the former of these is answered by the jewish rr isaac jacob of old , elias levita of later times , who do deny the consequence of that argument , and make it manifest that those were added for signification of some mystery , and not because the text was doubtfull : and for proof of their assertion they prove , that the books of haggai , zachary , malachy , daniel and ezra , had those marginall notes added to them by their authours , who all were members of the synagoga magna , and made the consignation of the jewish canon : these could not be doubtfull of the sense of their own writings ; and consequently from those marginall notes , the doubtfulnesse of the old testament can no way justly be concluded . as touching the various readings of some places of the new testament , we cannot deny but that through the failings of some scribes , there are found in the most ancient copies of those books some differences of letters , or some few syllables , or words ; but this we deny , that those are sufficient , from whence to conclude the books not to be credited ; for upon the same reason it will be concluded that no book in the world is to be credited , unlesse they can be manifested to be exempted from the slips and failings of transcribers . nay , the consideration of those various readings , are very strong arguments that the substance of the writings are incorrupted , and that they were never changed upon design , seeing the differences that are do no way inferre any difference , either in the doctrine or history of the testament : it was of the favour and mercy of god to preserve to his church those various readings , that by comparing them together , and likewise with the rest of the holy scriptures , both the true sence and the true reading of them might at once be manifested . sect. xi . objections against particular parts , briefly proposed and answered . now objections , against particular books of either testament , will be found likewise inconsiderable : 't is true that many of them have been either doubted of or rejected by some men , but those who have pertinaciously refused them , have done it rather out of the interest of their passions and corrupt affections , then out of judgement . briefly , ecclesiastes hath been rejected by some as written by solomon in his dotage , placing felicity in sences . but the first of these can no way be proved ; nay , the contrary appears by the whole tenour of it well considered ; and the latter is evidently confuted by the conclusion , fear cod , &c. for god shall bring , &c. the canticles have been taken for a love-song , compiled in a complement to pharaohs daughter ; but it had been but a slender complement to tell her , that her eyes were like fish-pools , and her nose like the tower of lebanon that looketh toward damascus . the prophecy of daniel hath been charged by porphyrius , to have been a history written after the things were done , written in the time of antiochus , and imposed upon the world under the credit of the name of daniel : but , beside the testimony of our saviour , it appears out of history , that that prophecy was shewed to alexander the great , in his advance towards jerusalem , 150. years before antiochus . new testament . hebrews was rejected by the latine ; church because the authour was unknown , and because of some passages especially seeming to favour the novatian herefie . i answer . 1. it is not the name of an authour which gives credit to his writings , but that character of his person which is drawn from his abilities and integrity . now these were never doubted of in that authour . 2. those passages are very well to be understood otherwise , then in favour of the novatians . 3. it was ever received in the greek church , and recited amongst the canonicall books by the councels of nice , laodicea , and carthage . 4. if we are to beleeve , the western church had grounds to doubt of the credit of it , at such time as it did not admit it , we may as well beleeve , that that church had reasons which satisfied them of the authority of it , at such time as they did receive it . the epistles of saint james , 2d of st peter , the second and third of st john , jude , revelations , have all of them been doubted of , for some time ; by some parties whether or no they were indeed written by those authours , under whose names they are now received : but though they were some time doubted by some , they were alwaies received by others ; and those churches which did refuse them , so long as they were unsatisfied , are to be supposed to have been satisfied when they did receive them ; and so we ought to give as great , if not greater cedit to them , then to such others as had not been questioned ; inasmuch as that which hath been deliberated , and debated , and then decided , is to be credited , as well as that which silently hath passed on unquestioned . and now i have with brevity ( as i suppose ) congruous to such an essay as i intended , made evident the last assertion which i undertook , that to disbeleeve , either the whole body of scripture , or any part of it , there is no reason ; or not any sufficient reason . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} notes, typically marginal, from the original text notes for div a67569e-1420 eternity . necessity . simplicity independency . incorporeality . immensity . unity . omnipotence . omniscience . the baptist against the papist, or, the scripture and rome in contention about the supream seat of judgment, in controversies of religion together with ten arguments or reasons, discovering the present papal church of rome to be no true church of christ : wherein it is also evinced that the present assemblies of baptized believers, are the true church of jesus christ / by tho. grantham ... grantham, thomas, 1634-1692. 1663 approx. 179 kb of xml-encoded text transcribed from 52 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a41774 wing g1527 estc r40005 18606510 ocm 18606510 108098 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. a41774) transcribed from: (early english books online ; image set 108098) images scanned from microfilm: (early english books, 1641-1700 ; 1655:7) the baptist against the papist, or, the scripture and rome in contention about the supream seat of judgment, in controversies of religion together with ten arguments or reasons, discovering the present papal church of rome to be no true church of christ : wherein it is also evinced that the present assemblies of baptized believers, are the true church of jesus christ / by tho. grantham ... grantham, thomas, 1634-1692. [6], 61, [1] p. [s.n.], london printed : 1663. errata: p. [1] at end. imperfect: torn and faded with loss of print. pages 25-50 from defective union theological seminary library copy spliced at end. reproduction of original in the bodleian library. includes bibliographical references. 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 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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 catholic church -controversial literature. bible -evidences, authority, etc. baptists -apologetic works. authority -religious aspects. 2007-11 tcp assigned for keying and markup 2007-11 apex covantage keyed and coded from proquest page images 2008-01 john latta sampled and proofread 2008-01 john latta text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the baptist against the papist : or , the scripture and rome in contention about the supream seat of judgment , in controversies of religion . together with ten arguments or reasons , discovering the present papal church of rome , to be no true church of christ . wherein it is also evinced , that the present assemblies of baptized believers , are the true church of jesus christ . by tho. grantham , a prisoner for truths sake . luke 16. 29 , 31. they have moses and the prophets , let them hear them . — if they hear not moses and the prophets , neither will they be perswaded though one should rise from the dead . ezek. 20. 18 , 19. but i said unto their children — walk ye not in the statutes of your fathers , &c. — i am the lord your god , walk in my statutes , and keep my judgments , and do them — joh. 12. 48. the word that i have spoken , the same shall judge you in the last day . london , printed in the year , 1663. the author to the reader . courteous reader , not because i envy those of the papal church , or desire them any evil ; not that i desire they should be exposed to a suffering condition for matters of religion , or that they should be denied any liberty in that respect which i desire my self , nor for any other prejudice ( god knoweth ) do i publish this small treatise : but because i judge my self concerned at this time to give my testimony for the truth , against some papal tenents ; for divers causes : as first , i am at this time under restraint , and though nothing hath been laid to my charge , yet it is rumour'd by some that i am a papist ; yea , in this place of my confinement , have i been told to my face by some of the protestant clergie , that i am a roman jesuite . and indeed this is an ordinary aspersion which hath been cast upon those in general to whom i am related upon a religious account , viz. that we are all papists , or will turn papists , &c. and this , not so much to our personal prejudice , as to the dishonour of that antient way of truth by us professed . secondly , a more particular occasion of the publication of this treatise , proceeded from the papists themselves , in sending seven queries to the baptized congregations in this county ( commonly called anabaptists ) to which , through the importunity of some friends , i formed a brief answer ; little thinking , i confess , that so much contention would have risen thereupon , as since i have met with . and i likewise confess , that the undertaking is such , as that it requireth a more fit instrument than my self to manage it . nevertheless , i hope i may say , that hitherto what hath come to pass in this contest , hath fallen out rather to the furtherance of the truth ; for which cause i have thought fit to offer it to the perusal of others , so much of it i mean , as i conceive is at present needful ; and that is the substance of what hath passed about the means whereby we must decide or resolve controversies in religion . it now wants but few months of a year , since i sent my final answer , containing a review of all that had been said in way of answer to the queries before , in which i produced the testimony of divers antient dictors , as concurring with what i had therein spoken , and , as being directly opposite to my antagonist . but i have heard of late , that he is gone out of this nation , so that i expect no more reply from him . and though for divers reasons hereafter shewed , i have not published the whole discourse ( which , if need be , may in due time be brought to light ) yet i have thought it meet here to set down all the seven queries , that so if any christian , of suitable endowments , for the vindication of truth , against the opposition that lyeth in the said queries , shall think fit to lay forth his talent in that service , he may take hold of this occasion wherein to do it , ( for the queries were not directed to any particular person ) however , i shall joyn to each query , one antiquery , which may serve at this present to blunt the edge of them , as they carry an opposition to the truth . the queries . the anti-queries . query 1. antiq. 1. vvhether we are to resolve all differences in point of religion , only out of the written word of god ? vvhat differences in point of religion can you resolve without the written word of god ? and whether the written word of god be a perfect rule for matters of religion ? query 2. antiq. 2. how know you precisely what is the true word of god ? whether some book must not of necessity speak for it self ? and whether the scripture doth not best deserve this priviledge ? and whether it be not a bold presumption to say , there are no holy books but them which we or you have received for such , sith those which we have , tell us , there are other holy writings , which never yet came to our hands , nor to yours ? query 3. antiq. 3. how know you that your copies and translations of the bible are the true word of god ? since the original writings are not come to your hands . what copies and translations of the bible have you that are more true than ours ? and where are the original manuscripts of the prophets and apostles ? qu. 4. antiq. 4. where we differ about the sense of the word , by whom must we be tryed ? the dead letter cannot explain it self . when we differ about the true church , and about the meaning of authors , by whom must we be tryed ? they cannot speak for themselves more than the scripture : and whether the scriptures , compared together , do not explain themselves ? also , whether it be not an opprobrious and ignominious speech for you to call the scripture a dead letter ? and whether the true lovers of the scripture ever vouchsafed it such ill , and indeed improper language ? qu. 5. antiq. 5. what clear text have you out of scripture for the procession of the holy ghost from the father & the son ? or , for changing the sabbath from saturday to sunday ? or prohibiting poligamy , or infant-baptism ? and , whether there be not as clear texts to prove unwritten tradition , purgatory , and the real presence ? whether the baptism of the true church be not one ? and whether that one be not expresly found in the scripture ? and whether the scripture doth not prohibit all beside that one ? and whether the papists have not confessed in many of their books , that infant-baptism is not found in , nor grounded upon the scripture ? and then , whether it be not clear , that all the texts which speak of baptism , do not prohibit infant-baptism ? also , whether joh. 15. 26. and 14. 26. and 16. 7. be not clear texts that the holy spirit proceeds from the father and the son ? also , whether 1 cor. 7. 1 , 2 , 3. do not as much prohibit one man for having two wives , and one woman for having two husbands ? and whether it do not clearly prohibit the latter ? also , whether there be any that hold the first day under the notion of a sabbath among the baptized churches ? and yet whether there be not clear texts for the religious observation of it ? act. 20. 7. also , whether it he not absurd for you to ask for clear texts to prove unwritten things ? also , whether rurgatory , and the real presence , as you hold them , is not plainly destructive to some articles of the christian faith ? qu. 6. antiq. 6. vvhether universality both for time and place , be not an evident mark of the true church ? what church can you name that hath that mark ? and whether the woman that john saw , was not rome ? and whether her cup was not universally received , so that all nations were drunk thereby ? qu. 7. antiq. 7. whether you have really this mark , that is , whether you can fetch out of all ages and nations , professors of your religion ; in particular , you are desired to name but one or two in the first six hundred years after christ of your profession ; for example , such as held the sole-sufficiency of scripture for deciding controversies , and denied the lawfulness and usefulness of infant-baptism ? whether any man can shew this mark , as it is here call'd for , without the help of humane history ? and whether humane history be a rule or ground for divine faith ? and whether humane histories ( especially those of the first three hundred ) after christ , were not most , if not all , burnt , which concerned the church ? and whether those that remain are not contradictory one to another ? also , whether infant-baptism was so much as heard of in the first hundred ? and then , how could any be named that denied the usefulness thereof ? also , whether a church , whose gathering , constitution and government is answerable to the scripture , be not the true church of christ ? and whether the churches of the baptists do not therein exceed all other whatsoever ? thus , reader , i have given thee some account of the causes why i publish this treatise ; i desire thee to peruse it diligently . if in any thing the truth be dishonoured , through any error maintained by me , ( of which yet i do solemnly profess i am not conscious to my self ) then do not forbear to blame me in a christian sort : only , if thou perceivest me deficient in point of language and method , i desire thee to bear with that ; for i am one that gets my bread by the labour of my hands , and never saluted the schools to gain the knowledge of their arts. from the common-goal in the castle of lincoln , the 10th of the 11 month , ( commonly called january ) 1662. farewel . to the nameless author of the vii . queries ; and in him , to all the sons of papal rome in the county of lincoln . hitherto the things pertaining to religion , as they concern the baptized congregations , ( commonly called anabaptists ) and you that are commonly called papists , have been very little controverted . and whether it shall ever please god to try his peoples faith and stedfastness , by your open opposition , as he hath done it by others , i may not presume to determine ; nor doubt i , but if it shall so fall out , he will advance his truth thereby . it is most certain , that of those many wayes whereby the antient path of the gospel hath for a long time been opposed , there is not found any more potent than yours ; and the rather , because your subtilty is utterly unknown to the generality of christians in this age and nation , where your religion hath , as it were , lain dormant for many years . the most dangerous stratagem wherewith you usually assail your opposits , is , your denyal of the scripture , &c. the high doom of judgment in matters of faith ; and ascribe that dignity to your selves , under pretence of your being the church ; wherein if you conquer any one , your work is , as it were , wholly accomplished . whereupon , i have here presented to the world , somewhat of your skill , in this important question , whether we are to resolve all differences in point of religion , only out of the written word of god ? yea , i have faithfully transcribed your last reply to my answers , which contains the sum of what you said in all your other papers . whereby the reader will discern ( if i think right ) wisdom used to the hurt of them that have received it . i have forborn at this time to publish all that hath passed between us about the seven queries ; partly , for that one thing is oft repeated in our several papers ; and partly , and indeed especially , for that it is to little purpose to controvert any particular point of religion , till we be agreed about the judge , that must determine our differences . now , whereas you do ascribe this prerogative to your selves , under pretence of your being the church of christ , i have therefore laid down several reasons , by which it may appear , that you are not the church , and so not that judge , whereunto you pretend to be so willing to adhere . i have likewise shewed , that we , your opposits , have the true claim to the title of christ's church ; that so , if you will appeal to her , you must then appeal to us ; which yet we believe you will not be perswaded to , nor indeed do we desire you should , whilst this is the question , whether we , or you , be the church ? no , we are content to say with augustine , ask not us in this case , we will not ask you , but let this matter be tryed by the scripture : yea , saith he , let the prophets , christ , and his apostles be judge , yea , we say further in his words , let matter with matter , cause with cause , reason with reason , counted by authority of the scriptures , not proper to any but indifferent witnesses to both parts . my final answer to the first of the seven queries , i have here published , with as little alteration or addition as possibly i could , to give the reader a true understanding of the matters in difference . and if you publish any thing hereupon , i desire no fairer dealing from you , than you have in this case from me . i have seriously considered what should be the design of your queries ; and hitherto it appears to be chiefly , to exalt the authority of mens traditions , above the lively oracles of god , the scriptures . for though it should be granted ( which you can never prove ) that there hath continued a true church at rome ever since it was there planted ; yet would it not follow , that all which your church holdeth under the title of ecclesiastical tradition , must needs be obeyed by us ; for it is certain that the jews did retain the state of a true church , when yet their traditions ( however by them accounted ) were but the traditions of men , which both the prophets and christ himself , termed vain worship ; especially such of them as made void the commands of god , as we are sure many of yours do ▪ and therefore , as christ said to them , why do you transgress the command of god by your tradition ? the same we are humbly bold to say to you , when you ask us , why we transgress your traditions ? for surely , of none can it more fitly be said than of you , that laying aside the commandments of god , you hold the tradition of men . tho. grantham . the baptist against the papist . the first part sheweth , the scripture and rome to be in contention about the supream seat of judgment in controversies of religion . the first of all controversies is founded upon this query : what is the authoritative judge of controversies ? and indeed till there be some agreement in this point , there can be no expectation of any fruitful issue of any controversie . now all controversies amongst the sons of men , are reduceable to one of these two heads , namely , things humane , or , things divine ; things precisely pertaining to this life , or things which only pertain to that which is to come ; concerns of a secular consideration , or concerns of a religious consideration . and according to the nature of these controversies , such ought the judge for decision thereof to be . concerning this judge of religious controversies , there are divers opinions . some say that the light , or that of god in every man , is this only infallible judge of all religious controversies . but if this be admitted , a multitude of inconveniences must needs follow , of which this is not the least , that there can be no end of controversies , because , if every man have this judge of all debates in himself , and he aver , that what he saith and doth is according to the voice of this judge ( or , that of god in him ) no man can take in hand to judge contrary thereunto , without becoming the judge's judge , and so violate the rule proposed . for this opinion refers not doubtful matters to that of god in some men , or a select number of men , but to that of god in every man. there is another opinion , which saith , that amongst all men which pretend to own christ , and challenge to themselves the title of his church , and yet do deny each other to have an interest in that title ; that amongst all such parties of the sons of men , the only infallible and authoritative judge of their controversies about religion , is the lord himself , as he speaketh by his spirit in the holy scriptures ; together with right reason : or thus , which is all one , the apostles and prophets , as they speak in their holy writings , are the onely infallible authoritative judge in these controversies . yet three things are in this opinion allowed : first , that the living voice of the pastors ( with the church ) in their respective ages wherin they live , are of great importance in order to the terminating strife in the church , as a church . secondly , that records of antiquity are of some usefulness for the resolving some controversies , and for the better discovery of some errors , yet not so absolutely necessary , but that the church may sufficiently resolve her controversies without them . thirdly , that there is a judgment of science to be allowed every man , as touching all things which he chuseth or refuseth in matters of religion , to be used with moderation and discreet subjection . and this is the opinion to which for my part i do adhere . there is another opinion which saith , that the papal church of rome is the supream judge and catholick moderatrix of all disputes in matters of faith , and that all are bound to hear and obey her voice under pain of damnation ; and that the scriptures , as taken in the second opinion , is not the judge of controversies . now this is the opinion which at this time i am to examine , which in much seriousness i humbly purpose to do , and leave it to the sober consideration of all men . and for the better discharge of this duty , it is meet we should understand what the papists mean by the church of rome . and this i find , that under that title they would involve the whole church of christ from the apostles dayes until this present time , at least all the faithful since the time that paul declares the roman church to have been famous , as rom. 1. 8. but this is the very thing denied by us : for though we willingly grant that there was a very famous church at rome , when paul wrote his epistle to them ; yet it followeth not , that there is such a church there now , or that all that ever from that time to this have walked in the steps of true faith , must needs be supposed to have been members of the roman church , or rather of the church of rome ( so called ) especially since it was papal . so that in this controversie they must be content to define the church of rome on this wise , ( viz. ) all that in any age since christ , was of the same faith and practice in things religious , which is at this day found in the papal church of rome , and those only , are the persons of whom the papal church of rome doth consist . and indeed this is as much as they can reasonably desire ; for if those holy men who lived in times past , were of a faith and practice contradistinct to that which rome hath now received , then may not the present papal church without wrong , challenge them to be of their church ? as for example : paul , who bore witness for christ at rome , and the christians there in his dayes , was of the church of christ at rome ; yet we deny that they were any part of the papal church of rome . the church of rome therefore , defined as before , i do deny to be the infallible authoritative judge of all controversies about matters of faith or religion : and i do further say , that the scriptures and right reason , as laid down in the second opinion , much more deserves to be received for this supream judge of controversies , than the papal church of rome : and that there is not an other umpire that can so effectually decide the controversies of religion , which depend between such parties of men as lay claim to the title of christ's church , and yet deny each other to have an interest therein . and how far forth the truth in this point hath been evidenced in that pro and con discourse ( so far as it relateth to the first of them ) which hath been occasioned by the writing of the seven queries i have before spoken of , is here offered to the consideration of all sober men , that profess to own the glorious gospel of the blessed god and our saviour jesus christ . the first query of the seven was this , propounded by the nameless papist . papist . whether we are to resolve all differences in point of religion , only out of the written word of god ? baptist . to which question these ensuing answers were given before i received the adversaries last paper , which , with the answers thereunto , i will transcribe verbatim . i say the answers were , that the word controversies being understood of such controversies only as depend between those parties of men who deny each other to be the church ; that then there is no other way whereby we can resolve those controversies , but by the assistance of god's spirit speaking to us [ through the undoubted prophets , and apostles , and primitive churches ] in the lively oracles of god , the scriptures of truth , together with the help of right reason in a way of subserviency to those divine directions . or , if the word controversies , shall relate only to all such controversies as fall within the compass of the church , that then to the former means , we are to joyn the living voice and authority of the church ( in present being ) assembled with her pastours , as the ordinary means appointed of god to terminate strife in the churches . but if the division in the church be so great , as that it be not this way decissive ; or the doubt so secret , as not this way to be resolved ; there is not then a better way , than for both parties to reason it out till truth and innocency do prevail , as the two tribes and an half did with the other tribes of israel , and prevailed , joshua 22. or in some doubtful cases the use of lots may be admitted for the resolution of them , acts 1. papist . it is worth observing , how many windings and turnings you have to avoid the difficulty of this query ; whether we are to resolve all differences in point of religion , only out of the written word of god ? first , you leave out the word [ only ] in which lay the very knot of the difficulty . 2. then you give me a piece of an answer , and keep in the living voice of the church , as a reserve for your second paper . 3. when you are shewed how you for sake your old fort , the sole sufficiency of scripture , as if you were afraid to come too near us , you give back again , and do your worst to discredit this living voice of the church , so that in effect it stands but for a meer cipher , as i foresaw it would when it came once to the scanning . 4. upon second thoughts , finding your error , by putting the query , what is become of the living voice of the church ? you shuffle again , and would gladly make something of it ; but this something , in the end , falls to just nothing , as i shall make it further appear by ripping up the particulars of this your last answer . baptist . i have used no windings to avoid the difficulty of the first query ; but you are to know , that when i first answered it , i took the word controversie to relate only to such controversies as depend between such persons as deny each other to have any present right to either the name or priviledges of the church . and indeed , i do not see how any other sense can be made of this query : for , under that word we , i suppose you included no more but your self and church , on the one party ; and us , to whom you sent the queries , on the other party ; and we well know that you account us no members of the church ; and you likewise know that we have the same opinion of you ; but when your observations ( or second paper ) took into the query all controversies which fall within the compass of the church , as such , i could do no less than tell you , that my answer did not exclude the living voice of the church in such cases ; [ but that my answer doth only exclude every such voice as exalteth it self above the spirit speaking in the scriptures : and whereas in your third paper , you told me , that to appeal to councils and fathers , is a clear way to agree all our differences ; i told you that this is a very cloudy way , and that because they are contrary to themselves , and one another . 2. till they be agreed , they cannot agree us . 3. and sith you take not the scripture as being of any authority , till they , as the church , give it you ; i demanded , by what you would agree them in their divisions ? 4. and to shew you how they are divided , i gave you divers instances concerning their divisions , as also touching the corruption which hath been found in divers popes . ] papist . 1. i had no reason to take notice of your excluding from the living voice of the church , every voice exalting it self above the voice of scripture , because it was a very needless exception , since the church arrogates no such power , but only to interpret the voice of scripture . 2. why this way of taking the sense of scripture from the living voice of the church , should be so cloudy as you say it is , i do no more understand , than that the living voice of a judge should be a cloudy way to understand the law by . as for your riddles , how we are to reconcile the fathers and councils when they seem to clash with their own assertions , but by having recourse to scripture : i answer briefly , that general councils have no such contradictions as you speak of . and as for the holy fathers , when there is any such difficulty in any one of them , we must look upon the rest what they say , and to follow their unanimous consent : for if we take them singly , no doubt they have erred , and these errors we know by their dissenting from the rest ; for otherwise , certainly the authority of any one of the antient fathers , when he expounds scripture , or relates the christian practice of his time , and is not censured or contradicted by the rest , or condemned by the church in a general council , is of greater authority to decide controversies in point of religion , or to know the true meaning of scripture , than any thing you have alledged , as we shall see by and by , when i have first examined what you bring to discredit the fathers and councils . against the fathers , you first bring st. aug. retract . 21. contradicting himself by saying , that , matth. 16. christ built not his church upon peter , but upon peter 's faith : sure you read not st. aug. for he there expounds that place of christ himself , and not of the faith of st. peter ; nor doth he recal his expounding it elsewhere of st. peter , but leaves both expositions as probable , concluding thus ; hunc autem sententiam quae sit probalitur eligat lector . is this fair dealing ? again , you bring in st. aug. contra . petil. c. 2 , 3 , 4. as contrary to himself and me , because he teaches , that the church is to be found out by the words of christ . but though ( i doubt ) you cannot make this appear in any of these three chapters , yet were it nothing to the purpose ; for we deny not but the church is to be found out by these clear marks , whereby the holy scripture hath deciphered her . next , you alledge st. chrysost . in psal . 22. and st. ambrose de sacrament . calling the blessed sacrament , a similitude or figure of christ's body and blood. i answer . 1. that it is the opinion of the learned , that neither st. chrysost . nor indeed any grecian , could be author of that work . 2. i say , the sacrament may be truly called the similitude of christ's body and blood , because it is not given in the form of flesh and blood , of which men would have a horror , as the same st. amb. observes , but under the forms of bread and wine . the next is st. dinis eccl. herarch . but quoting no place , i have not yet met with it ; i am sure that work is so clearly for us in this very point , that our adversaries the calvinists , and calvin , denies it to be his : st. aug. and tertull. are as clear for us , and what you bring out of them clearly answered by bellarm. de euchar. and you are to know that it is a general rule amongst the learned , that we are to explicate obscure places by those that are clear , if we mean to know the opinion of any author , it being impossible for any man to write so warily , but that sometbing may be objected out of him ( especially if he have writ much , as it is our case ) which may seem contrary to what he expresly teaches . and you had need observe this rule in expounding the scriptures themselves , or otherwise you will meet with a thousand absurdities and contradictions . against the councils you produce that of constantinople under constant . copron. as crying down transubstantiation . but this was a factious meeting , never owned for a council , neither by the greek nor latine fathers , and expresly condemned in the nicene council : and the jest is , this mock-council was so far from condemning transubstantiation as you affirm , that they swore by the body and blood of christ in the eucharist , to abolish the worship of images : [ something should here have been said concerning bertram , who is said to have opposed transubstantiation ; but in the transcription of my third paper , there was an errata , and the instance is not material ; so that what is said about him , i will expunge in both papers . ] you say further against the authority of councils , that they have contradicted each other in their decrees , about the laityes communicating in one or both kinds : but we grant that the church may vary in customs of this nature , which being indifferent , may be altered as she shall think fit , according to several circumstances : what we deny is , that the church , or general councils ever made contrary decrees about the belief of any point of faith. it is no wonder that you have a fling against the pope , after you have been so bold with holy fathers , and general councils ; but i must tell you , though many of our divines hold him infallible , when he speaks ex cathedra , as they call it , yet is it not the opinion of all , and consequently no article of our faith. only we agree in this , that for preserving peace in the church , all are bound so far to submit to the popes decrees , as not to oppose them until a general council be called , from whose judgment we admit no appeal . what you say of the wicked lives of some of them , is nothing to the purpose ; for as wicked caiphas play'd the prophet , so might the bishops of rome , with the assistance of the holy ghost , be true interpreters of god's word , for all their wicked lives ; such gratia gratis date , which are given for the good of others , do not argue his sanctity that hath them . to make you a true prophet , i will here cry out , what is become of the living voice of the church , since you have done what you can to discredit her , by casting all the dirt you can in her face , as it is evident , unless you will throw out the holy fathers and general councils ( the churches representatives ) out of the church ! baptist . i perceive our judgments differ concerning the living voice of the church , what it is ? i have told you , that i take it for the present church and her pastours , in those particular ages wherein they live . you take this living voice to be the decrees of councils , and books of the antient fathers . and here i cannot but marvel , why you should be willing to appeal to the books of the antients , and their written decrees , as a living voice , and clear way to decide our controversies , and yet appeal from the books of the prophets and apostles , as being but dead letters , and senceless characters . certainly , if any writings now extant , may be called the churches living voice , the holy scripture doth better deserve that title than any other . nor will it suffice here to object ( as it is the papists usual way ) that our difference is about the scripture and the sense thereof , &c. for the same difference is found amongst us , touching the books and sense of councils and fathers : yea , i think i may be bold to say , that even the learned are so much divided concerning them in both respects , as that they can never be therein reconciled . but is it so ? that the voice of the fathers , &c. who only speak in their writings , is a means or way of equal clearing to decide our differences , as the voice of a living judge in a case of law amongst men ? then what reasonable man can render a reason , that the voices of the prophets and apostles , though only speaking to us in their books and decrees , may not be appealed to , as a clear way to decide our differences ? sith all men , professing christianity , must confess that the prophets and apostles speak with as much life and power , certainty and authority , as any that ever writ since their time : no-whither now can you turn your selves , but to your selves ( as i have formerly noted ) and take upon you to be the only living voice , that must , without controul , interpret fathers , councils , and scriptures too ; and when you have done , sit down as judge , to give sentence for your selves , and against your opposers . well , you have assigned us a judge of controversies ; to wit , the fathers and councils of the church ( long ago deceased ) and this is a clear way , you say , to agree all . but i have noted that it 's a very cloudy way , and that because they could not yet agree themselves ; for they are opposite each to other to this day , insomuch as you are utterly unable to reconcile them , since ( as i have shewed ) you must not make use of the scripture to that purpose ; because , before the scripture can have any authority to any purpose , ( according to your judgment ) your councils must deliver it to us as the word of god ; which they cannot do till they be found , first , holy fathers and councils of the church ; and secondly , at unity among themselves , and each with himself . and i have asked you , how you will effect this difficult work ? to which you answer ; first , that general councils have no such controversies as i talk of . secondly , that when there is such difficulty in any one of the fathers , we must look upon the rest what they say , and so follow their unanimous consent ; for ( say you ) if we take them singly , no doubt they have erred , and these errors we know by their dissenting from the rest . i answer first , that general councils have erred , and that in matters of faith , is undeniable , if records may be credited rather than you . as first , the council of arimi . did err so , as to conclude for the arrian heresie , namely , that there was a time when christ was not the son of god : and sure you account that an errour in point of faith. secondly , the council of ephesus did err so , as to conclude for the eutichian heresie , namely , that the body of christ was not of one substance with ours ; and is not this an errour in point of faith ? or will you say , that these things were never contradicted and censured by other councils ? these things are not denied by your eminent disputant . see the book intituled , certamen religiosum . so then it appears , that general councils have erred , and contradicted each another in very high points of faith. moreover , as to the things whereof i chiefly spake in my last paper , it is manifest that councils have contradicted one another about the sacraments ; for the council of constance , confirmed by pope martin the fifth , doth curse the laity , or excommunicate such as receive the sacrament in both kinds . and yet by the council of basil , the laity are allowed to receive it in both ; which council was also confirmed by a pope , namely , felix the fifth . sure one of these councils must needs err . but you have a way to salve this errour ( such as it is ) and that is to tell me , that the church may vary in customs of this nature . sure this is a corrupt opinion , by which it will follow , that we have no certainty of , nor constancy in any ordinance of christ ; for if the church have power to take the cup away , she hath power also to take the bread away ; for certainly she hath as much to do with the one , as the other . but truly this your variation , as it is clear beside the institution of christ , and the doctrine of paul , so it hath in a manner destroyed both baptism , and the supper of the lord , as is evident by the practice used in divers of your masses , where the people partake neither of the bread nor cup. as also your peda-rantism , hath in a great measure defrauded the sons of men of the baptism of repentance . but be pleased to consider , that this your sacrilegious division of this sacrament , is condemned by cyprian , gelasius , and others . first , cyprian saith , how can we exhort the people to shed their blood for christ , if we deny them the blood of him ? the division of this mystery cannot be without great sacriledge , saith gelasius . again , you cannot be ignorant how the council of carthage , decreed the books of tobit , judith , ecclesiasticus , sapience , and maccabees , should be received for canonical , notwithstanding they were rejected out of the sacred canon by the council of laodicea ; and here by the way i may take notice , how you would have me walk by such a rule as you your self do not observe ; for you propose the judgment of those who lived nearest to the apostles times , as my safest rule to walk by , supposing they knew the mind of god , or christ , better than those that came after ; but then why do you reject the judgment of the laodicean council , which is more antient than that of carthage , which yet you follow in receiving the books of maccabees into your canon of holy scripture . secondly , it is marvellous to see , what work you make in reconciling the fathers without the scriptures . and seeing you are so hardy as to undertake this task without scripture , as undoubtedly you see you must , or else grant , that the scripture must be that whereby we must decide all controversies in religion ; for certainly , if we must decide all the fathers controversies in religion with or by the scripture , it is not then very likely that either we or they should decide ours without them : but i say , sith you have undertaken to decide the fathers differences without scripture , pray tell me , before you meddle with their differences , how you know them to be holy fathers of the church ? can you prove them church-members without scripture ? i believe this is as hard a task as to reconcile their differences without scripture ; and yet this also must you do , before you can look upon the scripture as any rule for either them , or your self . you tell me , if i take the fathers singly , no doubt they have erred : yet you say i must follow their unanimous consent , ( a pretty paradox ) follow their consent ! in what ? why say you , in their interpretation of scripture . of scripture ! why there is no such thing as yet for them to interpret ; for you know ( that by your own direction ) we have laid by the scripture , and must reconcile these fathers by themselves . miserable guide ! hast thou not led me into a labyrinth , and run thy self into a sufficient maze ? i 'le back again and see how these fathers themselves direct me in this difficult point . and first i meet with famous augustine , who tels me how he took notice of the fathers that were before him . saith he , my consent without exception i owe not to any father , were he never so well learned , but only to the canonical scripture : for whereas the lord hath not spoken , who of us can say it is this or that ? and if he do say so , how can he prove it ? yea , saith he , i require the voice of the shepherd reade me this matter out of the prophets , psalms , the gospel , or the apostles epistles . neither ( saith he ) ought we to take the dispensations of all men , how catholick soever they be , or be they never so commendable as we take the canonical scriptures , as though we may not ( saving the honour that 's due to such men ) reprove or refuse any thing of their writings , if we find they meant otherwise than the verity doth allow , by the help of god found by us , or by others . again , he saith , i am not moved with cyprian's epistles ; for i do not take the letters of cyp. as the canonical scripture , but i do try his writings by the canonical scripture ; and whatsoever in them doth agree with the authority of the holy scripture , i do receive it with his commendation ; and whatsoever doth not — — i do by his good leave refuse it . and for further testimony of augustine's integrity , hear what he saith of himself : trust not me , ( saith he ) nor credit my writings , as if they were canonical scripture , but whatsoever thou findest in the word , although thou didst not believe it before , yet ground thy faith on it now ; and whatsoever thou readest of mine , unless thou know it certainly to be true , give no certain assent unto it . again , he thus teacheth , we must be partakers of other mens writings , wholly after the manner of bees ; for they flie not alike to all flowers , nor where they sit do they snatch all quite away , but snatching so much as may serve to their honey-making , they take their leave of the rest . even so we , if we be wise , having gotten so much of others as is sound and agreeable to truth , we will leap over the rest . which rule , if we keep in reading and alledging the fathers words , we shall not swerve from our profession , the scriptures shall have the sovereign place , and yet the doctors of the church shall lose no part of their due estimation . and saith origen , we have need to bring the scriptures for witness , for our meanings and expositions without them , have no credit , — — the discussing of our judgements must be taken only of the scriptures . thus you see the fathers were not of your mind , that the readers of their books should not try them by the scripture , but the contrary ; and that as we find them consenting to , or dissenting from scripture ( not one another as you teach ) accordingly they advise us to believe , or not believe them . as i have said , it is a cloudy way to appeal to councils and fathers , so you now prove my saying true : for i alledged augustine , as being opposite to you and your church , touching the meaning of matth. 16. upon this rock , &c. and , first , you tell me i read him not ; but i must tell you , i read him after a scholar sufficient : and though your reading differ something from his , yet they both destroy the received opinion of your church concerning that text ; for if christ be that rock , as you confess augustine there teacheth , then it cannot be meant positively of peter , and so not consequently of your popes . my quotation out of chrysostom in ps . 22. you invalidate , by telling me , that book was not writ by him . and this i find to be the usual way of learned-men , when the passage alledged is clear and convincing , then a suspition must be cast upon the book , &c. i could instance the best part of a thousand books , epistles , &c. which are intituled under the names of the antient fathers ; amongst which , as you observe , is reckoned the book of dynis the areopagite , which i alledged in my rejoynder . and do not these things contribute something towards the proof of my assertion , namely , that it is a cloudy way to appeal to fathers and councils to decide controversies in religion . if then your way be cloudy , mine must needs be clear , unless you can assign a third way , opposit to both ; for undoubtedly there is a clear way to decide controversies . you again prescribe me a way to find the meaning of the fathers , and that is , to explicate their obscure places by such as are plain , &c. but by your leave , we can neither know which of their speeches are obscure or plain , without some rule whereby to know this . and now , what can supply this our necessity ? for example , augustine is sometimes read , affirming the sacrament to be the real body and blood of christ ; otherwhiles he is read directly opposit to this : and how can you , or any body else , tell which of these sayings is clear or obscure , fith none must be permitted the use of his reason ( by you ) in this controversie ; and how he should judge according to faith , i know not , sith you , as yet , debar us of that by which faith now cometh , namely , the doctrine of the prophets and apostles as contained in the scriptures . papist . something you would say for this living voice of the church you once had required as necessary to resolve differences in religion , but this signifies nothing in our present query : for , after all your shifting , i cannot perceive that you make use of her authority in point of faith , ( which is our qu. ) but only to take up other quarrels , by exhorting , reproving , &c. and in this also it seems you will be your own judge , whether she follow christ or no. three things you affirm in relation to the churches authority . 1. that she is to rule her self according to scripture ; which no body denies . 2. that the church in former ages is not to be a rule for after ages to rule themselves by ; because she could not foresee the controversies that rise up afterwards . what if the same errors be revived now , which in their times were condemned , is not the judgment of the church in those dayes a safe president for us to condemn the same errors ? besides , is it not evident that the pastors of the church , the nearer they were to christ's time , were the better able to judge of christ's doctrine ? you say , 3dly . that the church is to be no rule for those that are out of her communion . a strange assertion . as if a clear light ( as the church is in holy scripture ) with so many marks to know her by ; as unity , sanctity , universality , miracles , &c. were not a good means for him that gropes in the dark to find out his way . look well upon these marks , and you will find them to agree only to the roman catholick church , and to no upstart congregation , and consequently , that you ought in all reason to give her the hearing in matters of faith , and to have recourse unto her , as to the pillar and ground of truth , 1 tim. 3. which place you let slip , and this under pain of being accounted a heathen , &c. matth. 18. for though this place doth point out chiefly the obedience which members of the church owe her in point of discipline , as you say well enough , yet hath it no small force in our present debate , since those that will not hear her voice when she ecchoes out the voice of god , may well be esteemed by her as a heathen . and in your own sence i suppose you will have your proviso , that the church is to be obeyed only when she ruleth according to god's word , of which you will be judge too : so in conclusion all comes to this , that you and your spirit must be judge of all disputes . and then have not i reason to ask again ( since i , or any body else , may challenge as large a share in the spirit and right reason as you ) who shall take up the quarrel ? and is not my comparison here very pat , that there must needs be as great confusion in your church , as in a kingdom where every one were left to decide his own case ? this was not the old way , as you may see , deut. 17. 8 , 9. and malach. 2. 7. which places you had no mind to take notice of : and yet you charge me for letting pass your instance of st. stephen , concerning the libertines , alexandrians , &c. which makes nothing at all for your pretended evidence of god's word : for though his judgment might be well taken in expounding scripture , as being full of the holy ghost , and confirming what he said by miracles , as the scripture tells us he did , yet this is not your case , for i think you will not arrogate so much to your self . what you say of christ and his apostles vindicating their doctrine out of scripture , is very true , and our church doth the same : but it is not true , that either christ , or the primitive saints were alwayes wont to send their proselytes to the scripture , to regulate their faith. did not christ himself send st. paul to ananias for instruction ? had you been of his counsel , you would have rather wished him to look into the word of god , and see there what he was to do . and when there arose a debate , even in the apostles dayes , about the necessity of circumcision , act. 15. did they not assemble the church , and so pronounce sentence conciliariter , with a visum est spiritui sancto & nobis ? baptist . [ it is here worth noting how you dispute beyond the due bounds of the query , which , as it concerns you papists and us baptists , hath no relation to the differences which arise in the church , as such , and indeed you go amiss in this matter throughout the whole discourse . ] here you seem to acknowledge , that the church ought to rule according to scripture ; but you will allow me to judge whether she do so or not . but i answer , that there is a judgment of science , as well as a judgment authoritative ; the latter i know cannot be exercised by me , nor any other member of the church , because this power lyeth in the church as imbodied together ; but the former , to wit , a judgment of science or knowledge , is particular to each individual , and so my self , if a member of the church , am allowed the exercise thereof , even in matters of religion , 1 cor. 10. 15. i speak to wise men : judge ye what i say . the apostle doth not here give , any wise man at corinth leave to judge of that which he said , so as to censure what he had delivered , yet he must exercise his understanding to judge of what paul had said , thereby to find out the verity of what was spoken . but yet i do confess , that our case , and the case of christians then , do differ : for paul was a foundation-layer , a master-builder , ( so that the members might not so well judge then , as now , yet ) the church now is to build upon the foundation which is laid already : and you know that i have in my rejoynder acknowledged , that it very nearly concerns particular members of the church , to have great regard to the judgment of the church , when , after serious debate , they deliver their sentence in any point disputable . and further ( as touching your church ) you tell me anon , that even a heathen may judge of the holiness of your church , by the law of conscience ; and then , why may he not by the same law judge your church concerning her unholiness ? nay verily , he must be able to speak both wayes , or else he hath no judgment . and if a heathen have this priviledge and ability , then why not a man professing christianity , who hath not only the conscience-law , but also the written law of god , by which he understands things more excellent , rom. 2. from all this i only conclude , that each particular ought to have the free exercise of his judgment in what he chuseth or refuseth , sith without this he cannot chuse or refuse any thing with confidence , nor to his comfort . and concerning controversies in the church , i do not see that ( in these dayes ) we are bound to follow the sentence of a multitude , ( though assembled in council ) so , as to hold their sentence absolutely infallible ; for the promise of infallibility is not made to a certain select number * of bishops , but to the church , taken collectively ; and we may remember that a great assembly of prophets in the old church , erred in judgment with unanimous consent , when yet the lord had one micaiah at home which understood the truth of his will. wherefore i here conclude , although the members of the church ought to weigh with great respect the things concluded of by their pastors , yet so may it be that they may swerve from the truth , whilst god clears it up by some particular rather than by such an assembly . and to this agrees very well a saying of gerson , if it should so happen that there should be a general council assembled , in which such a man were present as is well instructed , if the greatest part should decline through malice or ignorance , to the opposition of the gospel , such a lay-man may be objected , against the said general council . and saith panormitan , in matters which , concern faith , the saying of a lay-man ought to be preferred before that of the pope , if his saying be more probable by better authority of scripture than that of the pope . you often tell me , that to appeal to the spirit speaking in the scriptures , &c. is not a sufficient way to decide our controversies , and that because you may challenge them to be for you , &c. to which i answer , by retorting your argument thus , that which you call the living voice of the church , to wit , volumns of fathers , and decrees of councils , is therefore insufficient to decide our controversies , because your opposites do say they are for them , and against you : and now you must answer your own query , viz. who must take up this quarrel ? you answer , that we must explicate them one by another ; the places which are obscure , by such as are plain . and then i still ask you , why we may not as well agree our selves this way by the volumns of the prophets and apostles ? i shewed before , how you misapply that text , matth. 18. and though the case is so plain , as that you cannot defend your self , yet you seem loth to decline your error , and would fasten a very gross passage upon me ; namely , that i should say , that the church is no rule for those that are out of her communion , as not to be a light for such as grope in the dark . a manifest wrong ; i only say and prove , that those that are not of the church , are not within the power of her discipline ; nor can she reasonably desire unconverted ones to appeal to her judgment-seat in controversies between them and her . and i asked you , if you would not scorn us , if we should call upon you to appeal unto us as your judges , whether we , or you , be the church ? and not doubting but you would , i concluded , that it is equally absurd for you , to desire us to appeal to you as our judges . but you may find it plain enough in my papers , that i do believe the church so to be a rule to the world , as to shew them the way of life , and so a good means for their illumination and conversion . — as for your three texts , 1 tim. 3. deut. 17. 8 , 9. malachi 2. 7. as they do your cause no good , so they do mine no harm : i grant the church is the pillar and ground of the truth , and that she hath power to hear and determine all controversies among her members , as aforesaid ; and that it is the duty of the members , to enquire of their pastors , what is the way of god concerning them : but what of all this ? ergo , the papal church of rome is the only infallible judge , and moderatrix of all contention about religion . ergo , we must all appeal to the papal church of rome , as our judge , in this question , whether we be of the church , or not ? though we be in doubt , whether she her self be a true church , or not ? yea , though we are satisfied she is not . are not these monstrous consequences ? be it here observed , that i do believe the church of christ to be the pillar of truth , so , as that she was never so over-clouded with error , but that she hath enjoyed the fruition of that promise , matth. 16. in some good measure ever since it was made : nor shall she ever so close with the gates of hell , as by general consent , and full authority to dissert that faith , which having christ for its object , is the rock she is built upon : and therefore you see , i hold the church cannot err ( in some sense ) and indeed , he that holds the contrary , must ( for ought i see ) raze out that promise , matth. 16. and many other . and yet nothing from all this accrues to the papal church of rome . i alledged stephen , as defending the truth by the authority of scripture only , &c. nor can it be groundedly imagined , that ( had it been the mind of god , that such as are not of the church , should be summoned to her tribunal ) stephen ( being full of the holy spirit , the leader into all truth ) would have omitted the use of that means , but he knew that such authority the church had none , as i shewed from 1 cor. 5. what have i to do to judge them that are without ? do not ye also judge them that are within ? and therefore he could not mention any such power . and though stephen did many wonders among the people , yet at this time when he so powerfully vanquished his adversaries , he did none at all , but only overcame them by the assistance of the spirit speaking in the scripture , &c. i desired you to shew me but one instance , where ever any of the primitive saints did appeal to the church , of which they were present members , as judge between them and such as never received their doctrine : but you have not done it , nor indeed can it be done . as i shewed , that stephen appealed to scripture only , &c. so i also shewed , that it was the way of christ and his apostles , frequently to vindicate their doctrine against such as were not of their church , by appealing to the scriptue ( especially amongst such as owned the scripture ) this you confess ; and also you tell me , that your church doth the same : but this cannot be true of all your doctrine , because you have told me , that many points of your faith are resolved without the written word of god ; or else you never answered my first antiquery , which demandeth , what controversie in religion you can resolve without the written word of god ? and in your answer you assigned , the procession of the holy ghost from the father and the son , sabbath , infant-baptism , and many other points of faith ; and i shall shew anon , that we have it pro confesso , from your champions , that there be some points of your faith , which is not grounded upon , nor mentioned in the scriptures ; and therefore your church cannot vindicate such points of her faith and doctrine by the scripture . although christ sent paul to ananias for instruction , yet it followeth not , that we must take romes instructions without scripture . is there no difference between the time that now is , and then was ? much of the scripture ( if not all the new testament ) was then unwritten . again , ananias was immediatly sent of god. if you are so sent , prove it to us , as ananias did , by shewing the miracle of restoring paul's sight . if you are not so sent , to what purpose do you alledge this text ? i believe i might form you a monsirous consequence here . papist . you that will not trust the churches judgment , lay down four wayes of resolving doubts ; the first , to argue it out till truth prevail . but if we must argue only out of scripture , and be our own interpreters of it , there can be no end of arguing , as i have often shewed . the second , to appeal to god as the two tribes did , josh . 22. a rare way to end controversies , to look for miracles in our disputes . the third , to appeal to scripture , and right reason : but if i challenge them to be on my side , who must take up the difference ? the fourth , to cast lots . but though the apostles did it , who certainly were inspired to do so , yet must not we presume to tempt god , or to look for the like miracles , or to build our faith upon such doubtful events . baptist . you here wrong us , to say , that we will not trust the judgment of the church ; for the church , truly and universally taken , we do credit , as her that is appointed of the father , to be the pillar and ground of the truth ; of which church , we take the prophets and apostles to be the principal members , and so in all points of faith , to be credited in the first place . but if by church , you mean the papal church of rome , i confess we dare not trust her judgement , at least , not in all that she saith ; for example these following : 1. your church tells us , that it is not needful for the scriptures to be read to , or by the laity , in a tongue which they understand : and that though they pray ( after another ) in latine , though they understand not what they say , yet such prayer is sufficient , rhem. test . annot. in 1 corinthians . 2. your church tells us , that the sacrifice of your masse , is available to take away , or obtain remission of sins by the work wrought . con. trident. sess . 22. that the whole masse is a propitiatory sacrifice for the quick and dead ; and whoso saith , it is only a commemoration of christ's death , &c. is accursed . con. trent . 3. your church holds , that such as deny that the real flesh and blood of christ , is in the bread and wine of the sacrament , ought to be burnt to death . 4. your church holds , and tells us , that images , and old clothes of saints , ought to be worshipped with religious worship . 5. that men are as fully justified by good works , as they are damned by evil works . 6. that it is unlawful for ministers of christ to marry . 7. that the scripture doth not contain all things necessary to salvation . to omit many other , these are points of your churches judgment , which we dare not trust , till by you , or some other , proved to be truths . i assigned the use of lots as lawful in some doubtful cases to end controversies , and for proof , i quoted acts 7. and this you will not allow for two reasons . 1. because ( you say ) the apostles were inspired to use them ; but were it so ( as that you cannot prove ) yet it cannot be denied , but we may do some things which they were inspired to do : for the holy ghost was to lead them into all truth , and they were to lead us into the same truth , by their example and doctrine , joh. 16. 13. 1 cor. 11. 1 , 2. and be it here observed , that the holy ghost led those , our teachers , to ordain the ministry by prayer , and laying on of hands , acts 6 , and acts 13. which practice of theirs , is a good president to act by ; a president i say ; for this practice is not expresly commanded in scripture , no more than the use of lots in the election of ministers . if it here be objected , that christ might give laying on of hands in precept when he was with his apostles . i answer , so also might he give them the other to be used , when there might be persons found of seemingly equal fitness to serve the church . 2. you reckon the use of lots , acts 1. amongst miracles , as your other reason , why we may not use them to decide any controversie ; but why you should so do , i see no more reason , than to say josh . 22. mention'd any miracles towards the composure of the difference between the two tribes , and israel ; where in truth no such thing can be found , though you seem to affirm it . papist . in my last paper , i took notice how you sent us to heaven for miracles , to take up our quarrels after the example of moses , whose cause was cleared that way : here you deny you brought in the instance of moses to this purpose , which , how true it is , every one that can reade must needs see . for , are not these your words ? but you say , reason is on my side , &c. and demand by whom we must be tryed , who must take up the quarrel ? i answ . even the same that took up quarrels of this nature in times past , exod. 7 , &c. do you not here tell us plainly , that god must take up our quarrels * as he did those of moses ? and truly otherwise i might ( as you foresaw ) very possibly tell you , that your allegation was nothing to the question , who must take up the quarrel ? it is pretty to see what stuff you make of it , and then how you digress , to rail at our baptism and pastours ; i say , rail : for you bring no proof at all . baptist . i have said enough to satisfie any reasonable man , that it doth not follow from my alledging exod. 7. that i send you , or any body else , to heaven for miracles to decide our controversies . for at the first i shewed , that in the case of moses there was miracle against miracle ; only god gave a note of distinction between those signs , insomuch as the serpent that came of moses rod devoured the other : from whence i only noted , that it's god's way to give some powerful note of distinction , between the witness of his servants , and deceivers . and now , is not this my observation very pertinent to our case ? you say , you are the church . we say , we are the church . here is testimony against testimony , as there was miracle against miracle ; and if the lord do not now give some powerful note of distinction between our doctrine and yours , concerning the church , as he did between stephen's and the alexandrians , i pray , who must take up the quarrel between u s ? is it fit that you should be judge in your own case here ? if so , why may not we ? if the councils and fathers were of the papal church , then it is not any more reasonable that you should summon us to their arbitriment , than it is for us to summon you to the judgment of our predecessors ; but forasmuch as you and we are agreed , that the prophets and apostles were infallibly assisted to write the mind of god for us to observe ; therefore it 's most reasonable that we should both appeal to them . if you object , the prophets , &c. are not alive to interpret their writings , and that our difference is about the sense thereof ; i answer , this objection is every way as forceable against the decrees of councils , and volumns of fathers ; for their writings must be interpreted , expounded , &c. and we differ about the meaning of them . secondly , the way you assign us to agree them , is to consult them together , &c. now i would know , why we may not be allowed this way to seek out the meaning of the prophets and apostles ? in a word , there is not one objection which yet i have met with , levelled against our appealing to holy scripture , &c. as the only infallible means to decide all controversies between you and us ; but the same objections are more forceable against all that you appeal to , for decision of the said controversies . papist . you except against our miracles , because we bring them to prove our church by ; but if it appear as it doth , that god works miracles upon those that actually call upon his blessed mother , and his other saints , or whilst they are performing some of our religious practices , which you abhor , is it not an argument that god approves them ? it is god then , and not we , that brings miracles to prove our church . baptist . you will still have your miracles to be an infallible mark of the truth of your church , especially those of the blessed virgin ( you mean the image so called at loreto ) or as you phrased it in your third paper , the lady of loreto . but let me tell you , that there is small cause you should refer me to what is done there , as an infallible mark that your church is the church of christ . for by the relation of two eye-witnesses , which i have read , it is a place of most gross idolatry , blind devotion , and deceit . one of which authors , was once a teacher of your church , who , before his separation from you , travelled to loreto , to see if the image of the virgin would inform him of the truth or falshood of the roman church , as it is now constituted ; for he was doubtful in this matter , and had been informed , that if any person were guilty of mortal sin ( which if the papal church be the church of christ , he concluded he must needs be guilty of , in questioning her , at least in the judgment of the fryers , who waited there upon that image ) he had been informed ( i say ) that if such as were guilty of mortal sin , did but pray before the lady of loreto , the said image would either blush , or fall into a sweat , and so resolve the petitioner in the affirmative . but if we may believe the lady of loreto , and this informant , then it is no mortal sin to think , that the papal church is not the church of christ : for this doubtful man prayed earnestly , and beheld the lady as stedfastly , but no sweat nor change befel her at all . therefore , according to the fryers rule , it is no mortal sin to think the papal church of rome is not the church of christ . but this one thing is especially observable here , that whereas you would perswade your self , and others , that i send men to heaven for miracles to decide controversies ; it is manifest that you are the man that is herein guilty : for the controversie is , whether the papal church of rome , be the church of christ ? you affirm ; i deny . to decide this controversie , you refer me to miracles , as the special means , or chief mark , whereby i may be resolved in this matter , as is evident in this , and your two former papers ; so that what you would cast upon me , falls clearly upon your self , save that , instead of sending me to heaven , you send me to loreto . [ in my rejoynder i urged , that of necessity the scripture must decide all our controversies , as aforesaid ; because , as things now stand , the word ( or scripture ) is antecedent to the church , so that inasmuch as it is impossible to find the church without the scripture , it supposes clearly that the scripture must be found before the church : and so , if the scripture must of necessity resolve this great controversie about the church , it consequently followeth that they must resolve all controversies ; because all religious controversies are involved in this one general query , where is , and who are the church ? ] something here , which the adversary doth further write , is omitted , because it may be more fitly taken notice of afterward . papist . i had reason to take notice of your general saying , that the word was antecedent to faith and the church , since there was a church , and consequently faith before the scripture was written . now it seems you meant not the scripture by the word , but i know not what word , which was afterward committed to writing . it is past my understanding what word you mean ; for since it cannot be verbum scriptum before it be written , it must either be verbum traditum , and i suppose you will not allow that ; or verbum dei patris ; and that cannot be the word you speak of , as committed to writing . baptist . by that word which was antecedent to faith and the church , as it relates to the church under the patriarchs , &c. i mean the word which god spake to them , and by them , at sundry times , and in divers manners . and if you take that term [ word ] to relate to the church of christ in its plantation , then i speak partly of the written word of god , and partly of that which was ( at that time ) only spoken by word of mouth , by christ and his faithful stewards ; and if you will call this part of the word , verbum traditum , i say , that is the word i speak of . and i do also say , this word was afterward committed to writing ; which word , together with the former , i mean that of the prophets , is that whereon the church ( as now considered ) is founded * , by which she must be known . and in this sense , i say , the holy scripture is now antecedent to the church . and therefore well spake that learned person , chrysostom , when he forewarned the sons of men , that if they took heed to any thing , in order to their knowing the church ( in the latter times ) beside scripture , they would fall headlong into the abomination which maketh desolate , and not be able to know the true church . baptist . i think it meet here to give the reader some account of my judgment of these five texts , which i brought to justifie my answer to the first query ; which , with my answer , was as followeth . qu. whether we are to resolve all differences in point of religion , only out of the written word of god ? answ . the spirit speaking in the scripture , together with right reason as truely subservient , is that whereby we are to resolve all differences , &c. for proof i cited , isa . 8. 20. 1 tim. 6. 3. 1 joh. 4. 6. 2 joh. 9 , 10. 2 thess . 3. 2. where note , that under the term we , ought not to be understood , any person but the papists on the one part , and the baptists on the other , who do deny each other to be the church of christ . now that the church is to defend her self against all that come to spoil her of her church-state , by the scripture onely ( as that which includes her whole strength ) is that which i brought these texts to prove . and first for that place , isa . 8. 20. the prophet foreseeing a judgment coming upon israel , even such , as god would hide himself from them ; and the law and testimony should be like a book bound and sealed up ; as ver . 16 & 17. compared with ch . 29. 11 , 12. the prophet likewise foreseeing , that when god should hide his face , israel would enquire of wisards , and such as spoke from familiar spirits ( as saul did , when under the like judgment , as 1 sam. 28. 6 , 7 , 8. ) wherefore the prophet , that he might warn the remnant of faithful ones , whom he foresaw would be as wonders amongst the rest , commands them , as from the lord , that when men should say unto them , seek unto such as have familiar spirits , &c. to go to the law , as being their way to go to god himself : for saith he , should not a people seek unto their god ? to the law , &c. and certifies them that by that they should know deceivers ; for , saith he , if they speak not according to this word , [ the law ] there is no light in them : so that i infer thus much , that when such as are enemies to the church come to invade the saints with their deceit , the only infallible way to know them to be deceivers , is , to enquire of god's law and testimony . i know that israel had the testimony or standing oracle , beside the written law. and the church now hath the new testimony open in the church , beside the law & prophets ; & hereunto , i say , the church is only to apply her self , as aforesaid , to find out the deceit of those who would rob her of that inheritance , which she holdeth by the deeds of god's law , and promises , contained in scripture ; by these , as the only infallible rule , she knows those to be lyars , who say they are the church , and are not . and to this agrees the next three scriptures , the very reading whereof sheweth , that when the controversie is between the church and such as pretend falsly to that title , the onely infallible means to refel them , is , the spirit speaking in scripture , &c. for thus saith the first of them : if any man teach otherwise , and consent not to wholsom words , even the words of our lord jesus christ , and the doctrine that is according to godliness , he is proud , knowing nothing , but doting about questions , &c. thus saith the second , he that knoweth god , heareth us : he that is not of god , heareth not us . hereby know we the spirit of truth , and the spirit of error . the third saith thus , whoso transgresseth , and abideth not in the doctrin of christ , hath not god. he that abideth in the doctrine of christ , hath both the father and the son. if there come any unto you , and bring not this doctrine , receive him not into your house , neither bid him god-speed . from these texts it appears , that unless the papists can produce something which they can infallibly prove to be christ's doctrine , beside what is contained in holy scripture ; or , that the apostles may be heard as infallibly by some other means , as by the holy scripture ; or , that the saints received some doctrine for christs , that is not contained in the scripture ; i say , unless they can infallibly shew something of this nature , my answer is good . but if they can produce any other thing of such authority , then i acknowledge my answer to be deficient . howbeit , if any man , or the church her self , do decide a controversie , by insisting upon the scripture , this is no more than my answer included ; for i do not imagine that the church must not pronounce what is contained in the scripture : but if she hath power to speak as from the lord ( in these dayes ) when yet the scripture saith no such thing , then i profess my self short of understanding the power of the church . 2 thess . 3. 2. i only made use of this text thus far , that in religious controversies the apostle gives reason her place , and therefore desired to be delivered from unreasonable men . papist . once more you offer to justifie your consequences drawn out of the five texts . but i ask once more , to what purpose did you bring them ? was it not to prove what you had said in your answer to my query , that the scripture , so we took right reason along with us , was sufficient to resolve all controversies in matters of faith ? no rational man can reade your first paper but must think so ; and indeed , otherwise you must have brought them to prove something that was not under debate , which had been impertinent . must not that very assertion of yours be the consequence to these five texts ? and them , have i not reason to cry out , that there never appeared such monstrous consequences ? but , to avoid this inconvenience you fall into the other , and will have some of your texts brought to prove certain propositions , which you had not mentioned in your answer . howsoever , let us now see what you make of them . isa . 8. 20. god's people are commanded to have recourse rather to the law , &c. than to superstitious oracles , ad legem magis , &c. and they have a sign given them to convince such oracles of falshood , if they speak not according to the word or prophesie of isaiah . this is the clear sense of that place , out of which you draw this strange consequence . ergo , the scripture , &c. is to resolve all matters of faith. a strange consequence , i say , as will appear , if we turn your euthymeme into a syllogism , thus : recourse is to be had rather to the law ; than to false oracles , whose falsehood appears , if they speak not according to the word or prophecy of isaiah . but if this be so , the scriptures , &c. are to resolve all points of faith. ergo , &c. what a prodigious minor have we here ? how doth it follow , that because god's word is to be more credited than superstitioas oracles ; or , that such oracles are not to be credited , when they speak against god's word : therefore the scriptures , &c. are to resolve all points of faith. i know you have not the word rather in your english translation as we have in ours , but the clear sense of the place bears as much . 1 tim. 6. 3. saith , they are proud that teach contrary to the doctrine of christ . ergo , you infer that the scripture is to judge whose doctrine is of pride . this is as mad a conclusion as the last ; for when there is no clear text of scripture for either side , as it often happens , or scripture brought on both sides ; how can the scripture judge whether party be proud ? or , how can it be judge of its own sense , when it is alledged on both sides , who both pretend to have the spirit and reason on their sides ? 1 john 4. 6. those that hear not the apostles , are not of god , nor have his spirit . ergo , say you , the scripture resolves who are religious : doth it follow out of this text , that when parties contend , that they hear the apostles , the scripture , can resolve the difference , and pronounce who are religious ? &c. not at all . 2 john 9. 10. gives judgement against those that follow not christ's doctrine . you infer ergo the scripture must try whether men bring this doctrine . strange logick : for unless your text proved that the scripture containes all christ's doctrine , which it doth not , your consequence must needs be faulty . 2 thess . 3. 2. you say proves , that reason is some wayes necessary to decide controversies in religion . i will not examine the goodness of this consequence , but i am sure you need not have brought scripture to have proved so manifest a truth , which cannot be denied by any , but such as pretend to have so much of the spirit , that me-thinks they should have little need of the use of reason . baptist . concerning my five texts , and what i infer thence , i need not speak much here ; yet it is worthy observing how apparantly you miss the clear sense of isa . 8. 20. whilst you restrain the relatives [ this word ] to the word or prophecy of isaiah , whereas it is as clear as the sun at noon , that they ought to be referr'd to the law and testimony ; for thus i read , to the law and to the testimony , if they speak not according to this word . having thus missed the sence of the text , then in all that you say further , you discover a taunting spirit , endeavouring to bespatter me with what dirt comes next to hand . i did not quote any one of the five texts , as taking it singly to prove the whole assertion ; and therefore you did injure my understanding , to argue from them apart , as brought to prove the whole position ; but i brought them to prove such propositions , as being laid together , do amount to so much as my assertion ( as i explicate it ) doth contain . for the first four texts do all of them shew , how god's people ought to try and defend themselves against such as oppose the church and truth of god , as i shewed in my rejoynder : and the fifth , gives reason her place in religious contests . but there is not one of the arguments which i formed from my five quotations , but you deprave and abuse it , by both adding terms of your own , and omitting mine ; yea , sometimes whole sentenoes : and when you have so done , you flout at the conclusions . which dealing is too bad for a sober disputant , it were a very easie thing to turn all your objections here against the scripture as insufficient to resolve differences in religion , upon the church as therefore insufficient to resolve them . for , whereas you say , that when both parties pretend to have scripture and reason on their sides , then the scripture cannot decide the controversie ; might not i as well say , when both parties pretend to have the church on their side ( as that 's the case between us ) the church then cannot decide our difference ? again , where you seem to say , that when both parties contending , do say they hear the apostles , that then the apostles cannot ( as they speak in the scriptures ) decide the controversie : hath not this the same force against the church , when both parties contend they hear the church ? see how you can defend your self , and i doubt not but therein you will defend my arguments for the scripture . and because you do cry up the fathers , &c. for so clear a way to decide all our controversies , i will therefore shew you , that they do clearly avouch the answer which i have given to this your first query , as will evidently appear to the impartial reader of the several quotations which i have before alledged , and which do here follow . the answer to the first query , avouched sufficient by the sentence of divers doctors , both antient and modern . vvhether of us be schismaticks ? ask not me , i will not ask you . let christ be asked , that he may shew us his church . neither must i alledge the nicene council ; nor you the arimi . i am neither bound to the one , nor you to the other ; let the matter be tryed by the scripture . augustine saith , let the scriptures judge ; let christ judge ; let the apostles judge . yea , it is confessed by the papists , that aug. optatus , and basil , summoned their adversaries to the arbitriment of holy scriptures , and did allow the sufficiency of holy scripture to decide the controversies depending between them . in time past , saith chrysostome , there were many wayes to know the church of christ ( viz. ) by good life , by miracles , by chastity , &c. but from the time that heresies did take hold of the church , it is only known by the scripture , which is the true church . again , he saith , the lord then knowing that so great confusion would come in the latter dayes , therefore willed the christians that would take to the sureness of true faith , to have refuge to nothing but to the scripture ; otherwise , saith he , if they regard other things they shall perish , not understanding what the true church is . [ thus my answer is avouched good , as it respects the means to decide the differences which are about the church . next , hear what they say touching such differences as are in the church . ] iren. if there be any disagreement risen up among christians concerning controversies in religion , what better course is there to be taken , than to have our recourse into the most antient churches , [ which must needs be those planted by the apostles , considering the time when he lived ] and to receive from thence , what shall be certain and manifest . augustine . because the scripture cannot deceive , whoso feareth to be misled in the obscurity of this question , let him ask counsel of that church which the scripture , without any ambiguity pointeth out . constantine mag. there are the gospel , the prophets and apostles , which do teach us what to hold in religion ; wherefore expelling all hostile and bitter contention , let us seek the solution of these questions out of the scriptures . thus spake this famous emperor in the council of nice , at what time the bishops had like to have jarred into pieces . thus have i given an impartial relation of what hath passed between the popish querist and my self , in our two last papers , ( which contains the sum of what passed in the other ) as touching this question about the judge of controversies . and now , for further satisfaction , that the scripture , as aforesaid , ought to be admitted the high prerogative of judge in our debates ; consider , that of necessity it must be so . my reason is , because either the scripture , or some other writings , must be our judge , especially in this important question , which is the true church ? for when we contend about her , it is very unreasonable , that any party contending for that title , should be permitted to give judgment in their own cause : as for example , the present assembly of papists say , that they are the true church : and the present assemblies of baptists say , that they are the true church . is it fit that either party contending , should here give judgment decissive ? what then must we do ? why of necessity we must to some writings , whereby to be decided or agreed in this controversie . these writings must be either the scriptures , or some other ; but no other can compare with those , so that they do deserve this prerogative better than any other . the papists ordinary way in this difficulty , is to tell us , that we must here be tryed by the tradition of our fore-fathers ; in which they say , we cannot be deceived : which tradition , they say , is the only thing that is unquestionable , and needs no other ground to stand upon , but it self . and against the scripture's being received , upon its own evidence or authority , they usually do thus object , that before we can receive what it teacheth , we must be assured of its truth . and again , they say , the scripture may not be the judge of controversie , because it may be corrupted , translated , ill interpreted , not rightly understood . and by these , and other like objections , they usually in all their writings , invalidate the scriptures certainty , authority , and sufficiency , that so they advance the authority of their traditions . but let it be seriously considered , whether these objections have not the same force against what they rest upon , which they have against the holy scripture ? first then , whereas they tell us , the scripture cannot teach us any thing , till we be assured of its truth : doth not this conclude against any other thing as strongly ? ought we not to be assured of the truth of the church before we receive her documents ? ought we not to be assured of the truth of that tradition which we receive for the rule of our faith ? but how must we be assured of the truth of the papal church , and tradition ? there is not a man living , that can remember when either began , and so avouch its beginning to be of divine institution , and the continnance of the same ever since its beginning , to have been without any corruption : what then must we do ? why we must search romes records . and then i ask , are they not as questonable , and liable to mis-interpretations , as easily mis-understood as the records of god ? what is now become of these objections , the force whereof is evidently against the papal church and her traditions , of the truth whereof we must be assured before we can be taught by either of them . i say again , there is not a man of all the papists that can evidence rome to have been a church two hundred years ago , and then much less one thousand six hundred years ago . so that of necessity we must to the writings of some men ( whom we never saw write one word ) to find the church . and then i would know why we may not make enquiry at the pen of paul , what the church was at first , and what it ought to be now , as well as at the pen of augustine . cannot the pen of peter the apostle give us as good information in this matter , as the pen of any pope , pretending to be his successor ? if the papists answer , that we know not the pen of peter or paul : we answer , as well as they know the pen of augustine or gregory . if they say paul's writings may be corrupted , and must be interpreted , may be mis-understood . i return the same answer of all other books whatsoever ; yea , those which contains romes tradition . see therefore what is gained by devising objections against the authority or certainty of the holy scriptures . such doings do only tend to the destruction of all faith , making every thing doubtful , and the effect is the ushering in of all uncleanness on the one hand , or if men miss this snare , they are catched in another , viz. to walk at random as their own , or other mens fancy leads them . this is evident by what we have seen in the ranters on the one hand , and the papists and quakers on the other . let us trace this matter a little further , thus . the papists traditions ( most , if not all of which , have been committed to writing several hundreds of years ago ) must speak for themselves , are unquestionable of themselves , must challenge no ground but themselves to stand upon : but the sacred scripture which hath especial promise from god for its preservation , psal . 12. must have none of these high priviledges allowed it ; is not this a most peccant assertion ? again , peter and paul must be no judges of controversies in religion , as they speak to us in their epistles ; but the popes of rome , dead long ago , and now only speak in their writings , yet they must be our infallible judges in these controversies . the great council of apostles , elders , and brethren , acts 15. can be no judge of any controversie , though their decrees are yet extant among us ; but the council of trent , who only speak in their decrees , must be our judge , and that so as from their judgments no appeal can be admitted . the apostolical council sends forth their decrees in the name of the holy ghost , and themselves ; and in those their decrees , they prohibit the eating of blood , and strangled things , &c. but the papal councils will send forth a decree directly opposite to this , and yet sign'd with these powerful words ; visum est spiritui sancto & nobis . if we appeal in this matter to the apostolical council , they may not be permitted to pronounce a sentence decissive . but from the sentence of the papal council we must in no wise appeal . can any thing be said more unworthily ? thus then , first , the godly reader may perceive , that whether he be able to answer all the cunning objections that men , by reason of the long experience they have had in the wayes of deceit , have found out ; yet he hath an argument of necessity wherewith to oppose their subtilty . and , secondly , he hath the advantage of all their own objections , against themselves ; yea , against their church , tradition , and all that they stand upon . being seasonably retorted upon them . wherefore i shall conclude with the psalmist's words , psal . 64. 5 , 6 , 7 , 8 , 9. they encourage themselves in an evil matter : they commune of laying snares privily ; they say , who shall see them ? they search out iniquities , they accomplish a diligent search : both the inward thoughts of every one of them , and the heart is deep . but god shall shoot at them with an arrow , suddenly shall they be wounded . 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 . the second part , sheweth , that the present papal church of rome , is not the church of christ , for divers important causes or reasons . vve have heard of how dangerous a consequence that papal opinion is , which leads them to set up their own authority ( under pretence of their being the church ) above the holy scripture ; insomuch as they allow it no authority , till it be delivered to us for god's word , by their church ; so that by this doctrine , we must find their church , before we can find the word of god , as it is contained in the scripture . upon which consideration , we shall endeavour to shew , that the present papal church , is not the true church of christ ; and therefore what power soever the church hath , yet they cannot have it ; because they are not the church of christ . the first reason . the present papal church of rome , cannot possibly prove her self to be the church of christ : therefore she is not the church of christ . the first reason maintained . the consequence of the argument no understanding man can deny ; for unless a party pretending to be the church of christ , can some wayes sufficiently prove that they are his church , they cannot reasonably blame any body that refuses so to account of them . and for the antecedent , namely , that it is impossible for the present papal church to prove her self the church of christ , it is evident from this ground , viz. they make both the scripture , and all other writings , depend on their church for their authority ; and therefore they must prove themselves to be the church without the help of any authentical or authoritative writings ; which thing is impossible for them to do . being thus divested of the help of all records , as is more fully shewed above , there remains now nothing for them to lean upon but their own evidence , or the tradition of their fore-fathers ; not that which is contained in any records , but only that which hath been delivered by word from man to man , &c. but alas ! what tradition is this they speak of ? not the tradition of the church to us , till the persons delivering the same , be found to be the church ; which , as before , they cannot be found to be , without the scripture . and for their own evidence , that may not prove them to be the church to those that contend with them ; it cannot avail them , sith each party contending in this case , will , and may , as reasonably as the papists , look that their own testimony should be as available for these , as the other for those . it is as vain here to tell us , they are the church , because the true marks of the church do agree to the papal church , and none else . for , first , the true marks of the church are confessed by the papists , to be found in the scripture ; which scripture they receive not , but from the authority of their church ( yea , their present church ) so that till the scripture can tell us authoritatively which be the marks of the church , no church can be found by those marks ; nor can the scripture tell us of those marks authoritatively , till rome , as a church , give it us for god's word : so then rome must be found the church , before there be any marks to find her by ; which is impossible . as for example : to clear this matter further , the papists say , that holiness is a mark of the true church : but now set the holy scripture aside , and how shall i know holiness from unholiness , without the scripture ? here the papists being in a strait , rather than they will let the law of god , or the scripture , have the preheminence , do answer thus ; that we have a law in our consciences , which dictates what is good , and what is otherwise ; and by this law , even a heathen may judge our church holier than any other congregations of christians . what a miserable plunge ( of heathenism or quakerism ) are they brought to here ? how do they know that a heathen may , by the law of conscience , judge their church to be more holy than any other congregation of christians ? were they ever heathens to know this ? but alas ! what holiness can a heathen judge of ? surely not that which is an infallible mark of the true church ; for this spiritual matter is foolishness to the natural man , nor can he know it , because 't is spiritually discerned . it is true , there is a holiness discernable by the law of our consciences . but this only , is not an infallible mark , that any society is the church of christ ; nor did ever any man ( i am perswaded ) hold forth such a doctrine , that was a faithful minister of the new testament , or spirit . again , what of this kind of holiness , whereof a heathen ( as such ) can judge , is there found among the papists , which may not be found among the baptists ? yea , among those that are opposite to both , as the quakers , and others ; yea , among the very jews and turks may be found as much of this kind of holiness as among the papists , if any credit may be given to histories . sometimes the papists do object the * creed as sufficient , to demonstrate a man to be a member of the church , though he know not whether there be any scripture . but i answer , how shall this be proved to be the creed ? it must not be its own evidence ; for then the scripture may as well speak for it self , which the papists will not allow ; nor can the church of rome confer any authority upon the creed , till they be found to be the church : so then this is the conclusion , rome must be found to be the church , before there be a creed . i do therefore humbly desire these few observations may be seriously thought upon by all sober men , but especially the papists , that so men may give to the holy scriptures , that which is proper to them ; that is , that they may speak , without controul , both for themselves , and every thing else of a religious consideration ; or else all volumns of the antients , and societies of men , pretending to christianity ( as things stand in our dayes ) must depart into utter silence . the second reason . the present papal church of rome , hath no baptism : therefore she is not the church of christ . the second reason maintained . by the word baptism in the argument , i mean only the baptism of water in the name of the father , &c. or , which is all one , the baptism of repentance for the remission of sins . now that the present papal church of rome hath not this baptism , is evident by this argument , taken from their own confession , viz. the baptism of the true church is found in the scripture . but the baptism of the present papal church of rome is not grounded upon , nor mentioned in the scripture . therefore the present papal church of rome hath no baptism . the first proposition is most clear , from matth. 28. 19 , 20. act. 2. act. 8. act. 9. act. 16. act. 18. act. 19. act. 22. 16. rom. 6. gal. 3. 27. col. 2. 11 , 12. heb. 6. 1 , 2. 1 pet. 3. 21. and , that the papists baptism is not found in the scripture , i prove thus . because they themselves do confess , that infant baptism is not mentioned in the scripture , nor grounded upon the scripture , nor any scripture for it . see to this purpose , the works of bellarmine ; and a book , entituled , an antidote , written by s. n. a popish doctor ; as also t. b. his end to controversie . in which books you will find the very words which i have repeated . adde hereunto the answer which i received from the author of the seven queries , when i asked him what controversies in religion he could resolve without the written word of god ? he assigned infant baptism , as one that was so to be resolved . so then , we have it pro confesso from the papists own mouths , that their baptism ( which is infant baptism ) is a scriptureless-baptism : therefore say i , it is no baptism . no baptism , i say ; because the church hath but one baptism of water , and it is mentioned in the scripture , and grounded upon it , and much scripture found for it ; so is not infant baptism , which is the baptism of the present papal church . therefore the papal baptism , is no baptism . how can they defend themselves ? will they say , the church hath a scripture-baptism , and an unwritten baptism ? this they must say and prove , or else deny their infant baptism . but , secondly , the present papal church is so adulterated in the manner of the administration of baptism , as that , had they a true subject for baptism , yet , they would be found to have no baptism . this will appear as clear as the light , from the papists own confession ; for they grant , that the antient and primitive way of baptizing , was , by dipping the party baptized , over the head and ears in water ; and that it was their church which changed this way , to a little sprinkling upon the forehead . this is plainly to be seen in a book , entituled , certamen religiosum . this bold change , which men , without any allowance from god , have made in this ministration of baptism , is directly against the scripture . mat. 3. 16. mark 15. 9. john 3. 23. act. 8. 38 , 39. rom. 6. in all which places it's evident , that our lord jesus , john baptist , and the other baptists of those times , did so understand the mind of god in respect of the manner of the administration of baptism , as that they thought it could not be done without so much water as they might go into ( both the person baptizing , and the person to be baptized ) and now , do not all that will presume to satisfie themselves in this thing with a few drops of water put on the face only , from a man's fingers ends , or out of a glass in the midwifes pocket , lay great folly and ignorance to the charge of christ and his primitive followers ? doubtless such , as is not less than the folly of that man , that hath occasion only for one gill of water , and he may take it up at the side of the brook , and yet will needs wade into the middle of a river to take it up ; or a man that hath occasion to wash his hands only , which he may perform very commodiously without wetting his foot , and yet is so simple that he will needs go into the middle of the river to that purpose , especially such a river where there is much water . i say , the practice of sprinkling which the papists and others use , if that answer the mind of god in the case of baptism , doth even thus reflect upon christ and the christians in those dayes . but let our saviours practice herein be justified , and all such practices as tend to the rendring it ridiculous , condemned . the papists only reserve for the defence of infant baptism , is this : they say it is an apostolical tradition , that is , a precept delivered by the apostles word , but not mentioned in their writings . this i shall shew to be utterly false , for divers important reasons . first , no apostolical tradition , tends to the making null or void any apostolical writing . but infant sprinkling makes null and void all that is written in the scriptures , concerning the subject and manner of baptism , in all that part of the world where the papists ( or such as they ) get the civil power on their side : yea , we see that by this means the sons of men are great enemies to the way of god in this matter . how long have many nations lain destitute of the knowledge of the baptism of repentance for the remission of sins , by reason of the interposition of this cloudy tradition of pedo-rantism ? how have men , pretending to be ministers of christ , never , in many generations , preached peter's doctrine , repent , and be baptized , every one of you , for the remission of sins ? note this observation well ; for although the baptism of repentance , &c. hath not been cryed down in the nations of christendom , ( by such as counted themselves the only preachers of the gospel ) yet it was not for that these nations had no need of the practice of baptism ; for they daily have practised something under that notion , which is rheir infant-sprinkling ; so that it 's plain , infant-baptism makes void the apostolical writings : therefore infant-baptism is no apostolical tradition . secondly , infant-baptism is not an apostolical tradition , because no mention is made of it in the first hundred of years after christ . although i am not much read , yet i have used the utmost of my diligence to know the truth in this point , and i have attained to sufficient satisfaction , that the greatest favourer of infant-baptism that yet i have met with , durst not say that ever he saw any record of antiquity that mentioned such a thing , and that the scriptures do not mention it , the papists grant . and because the papists make such boast of the consent which they have in this matter from antiquity , i will therefore here put in something by way of evidence to the contrary . for it is certain that infant baptism , as it was not heard of in the first hundred , so neither was it generally received till above half a thousand years revolved from christ , as is undeniable ; for that it is plain , that the most famous ( or at least , very famous ) christian parents brought up their children without having them baptized ; such were the parents of greg. nazianzen , ambrose , augustine , and others ; yea , the emperour constantius , born of christian parents , was not baptized till he was about thirty years of age * . see also these ensuing testimonies . i will declare unto you , how we offer up our selves unto god in baptism . after that we are renewed through christ , such as are instructed in the faith , and believe that which we teach them , being to live according to the same ; we admonish to fast and pray , and we fast and pray with them ; then they are brought to the water , and there calling on the name of the father , &c. they are washed in it . so saith erasmus , paraphrase on matth. 28. if they believe that which you teach them , and begin to be repentant of their former life , then dip them in water , in the name , &c. the lord commanded his apostles , that they should first instruct all nations , and afterward baptise those that were instructed : for it cannot be that the body should receive the sacrament of baptism , unless the soul have received before the true faith. our saviour did not slightly command to baptize , but first of all he said , teach , and then baptize , that true faith might come by teaching , and baptism be perfected by faith. haimo saith , in this place ( matth. 28. ) is set down a rule rightly how to baptize , that is , that teaching should go before baptism : for , he saith , teach all nations , ( and then he saith ) and baptize them : for , he that is to be baptized , must be before instructed , that he first learn to believe , that which in baptism he shall receive : for , as faith without works is dead ; so works , if they have no faith , are nothing worth . beda saith , all they that came to the apostles to be baptized , were instructed of them , and when they were instructed concerning the sacrament of baptism , they received the holy administration thereof . tertullian , who lived about the time when infant-baptism began to appear , did dispute against it , as an unnecessary practice , for divers causes . 1. for that it is not meet to commit heavenly things , to those who are not capable of keeping treasure of an earthly nature . 2. for that the sponsors might be endangered . 3. for that it became them that were to be baptized , to fast , pray , and confess their sins . 4. because they that receive christ , must ask him ; let them ( that is , little ones ) come therefore , saith he , while they are youths , whilst wherein they come , they are taught , &c. augustine saith , we spend much time in exhorting those whom we baptize — ludovicus vives , commenting upon this place , saith , lest any man should mistake this place of augustine , let him know that in old time it was the custom to baptize none , except they were of full age , and did desire baptism in their own persons , and that several times , and did understand what that mystical water meant , which we see resembled in our baptizing of infants . [ lo here your pedo-baptism is not the old custom of the church . ] the third reason . the present papal church of rome , is a national church : therefore she is not the church of christ . the third reason maintained . 1. to make the gospel-church national , consequently destroyes the doctrin of conversion , as it is a principle of the doctrin of christ appertaining to the beginning of a christian man : for , if men can regenerate , or beget persons to god in their infancy , then the word of regeneration or new-birth is needless in order to our admission into the church of christ , and so the preaching of faith and repentance must cease ( as it is a principle pertaining to a christian man ) in all those nations which are called christendom , which is a great part of the world. and indeed , experience hath long ago proved this conclusion to be most true ; for since the church ( as they term it ) was national , the word , or work of conversion , hath been little known in the life and power of it : nay , verily , the very term [ conversion ] is become a reproach among our national-churchmembers . but thus to make the word of conversion unnecessary , in order to persons admission into the church of christ , is contrary to the scripture , john 3. 5. luke 24. 47. matth. 20. 19. 2 cor. 5. 16 , 17. heb. 8. 10 , 11. gal. 3. 26 , 27 , 28. matth. 3. 8 , 9 , 10. 2. to make the gospel-church national , puts an end to the doctrine of christ touching that separation , and those divisions , which for the gospel-sake must be in nations and families , as appears from these scriptures ; john 15. 19. and 17. 14 , 16. acts 2. 40 , 47. 1 cor. 6. luke 12. 49 , to 54. and therefore in vain doth any person think to do god service , by compelling families , towns , countries , nations , or many nations , to be of one mind in matters of religion . i say , it is in vain , because the scripture foresees , and also foreshews , that the contrary effects must follow the preaching of the gospel ; and yet they may , yea , and ought to live in one form of civil government : for that is the will of god concerning every soul , rom. 13. 1 , to 8. 3. the gospel-church cannot be national ; because that takes away from her , persecution for the gospel-sake , & makes her become a persecutor : for it is impossible for a church to be national without penal laws , whereby to force men to that kind of worship which the greater part approveth , which may as possibly be false as true . but the true church must not look to be free from persecution , if she live godly in christ jesus ; nor is any thing more † uncomly for her than to punish or persecute men into a conformity to her faith or religious practice , john 15. 19 , 20. mat. 10. 22. 2 tim. 3. 12. luke 9. 56. and the greatest part of the revelations do shew , that the church was to be in a suffering condition , and are therefore bid to be patient , until the coming of the lord , jam. 5. 4. a national-church cannot observe the discipline of the church of christ ; for , in the case of withdrawing from disorderly persons , they do not only separate men of disorder from the church , both in civil and religious concerns , but they cast them wholly out of the world , from all markets and fairs , yea , quite out of their livelihoods , &c. which kind of excommunication the scripture foresees to be proper to the churches adversary , rev. 13. 16 , 17. 5. if the gospel-church ought to be national , then she was imperfect in point of power in the apostles dayes : for she had not then any power to put hereticks to death for their heresie . but to say , that the primitive church wanted any power to punish any sin , as it concerns the church to punish it , is to disparage the apostolical churches , and is also contrary to the scriptures , which plainly shew they had power then to revenge all disobedience , 2 cor. 10. 4 , 5 , 6. the fourth reason . the papal church encreaseth her self more by the carnal sword , than by the spiritual word : therefore she is not the church of christ . the fourth reason maintained . that such churches as are national , do most encrease their numbers , and keep them also when they have them , by the terror of death and penal laws , both experience shews , and reason tels that it cannot be otherwise . how often hath our nation changed their religion , with the breath of a prince ? sometime to popery , and otherwhiles to protestancy , and under o. cromwel to a compound of half presbytery and half independency , according to the temper of those that sat at the stern of affairs ? and now , how are they turn'd again to prelacy ? of which last change , i say , if any have conformed , as judging it their duty to god so to do , those ( though this doth not justifie their way to be good , yet ) are honest men : but if any for self-interest have done it , they are the very dregs of men , and will be any thing , and so nothing . 2. i remember a notable saying of hillary , who lived about the 4th or 5th hundred , and in his dayes the church was a degenerating from her regeneral constitution into a national form , where he saith , ambition doth aid it self by the name of christ ; the church doth fear and compel the people through banishments and imprisonment , to believe her in those things , which she had received through being imprisoned — she that could not be beloved of christ if the world had not hated her , now glorieth to be extolled and beloved of the world , &c. and that the papal church hath ordinarily encreased her self more by terror of the carnal sword than the word of god , doleful histories do declare ; namely these , sleidan comment . a book entituled , the indians tears , or , inquisition for blood : as also , fox his acts and monuments . and here i think it meet to give an instance from one of their own historiagraphers , namely fabinus . he tells us that after austin the monk had gotten a considerable settlement in england , it happened that there was a council assembled in this nation , where austin proposed several things , to which the other bishops could not consent ; but , by your leave , when austin could not prevail by the word ( or rather , his words ) he told them , if they would not submit , they should be compelled , by the wasting that should be made in their country through war and misery . this was not paul's way , 2 cor. 5. 20. the fifth reason . the present papal church of rome , labours to keep the world in darkness , and the church also : therefore she is not the church of christ . the fifth reason maintained . the consequence of this argument no man can deny ; for there is nothing more opposit to the true church , than to love , or cause darkness to seize upon any . and that the present papal church of rome labours to keep all men in darkness , is thus proved . 1. she forbids almost all men to reade the scriptures , and thereupon hath greatly withstood the translation of them into every tongue , as is evident , partly from what history declares , and partly from that which themselves do say . to omit history , hear what they say themselves . in their preface to the reader in the rhemist testament , thus they speak : order was taken by the deputies of the late famous council of trent in this behalf , and confirmed by supream authority , that the scripture , though truly translated into the vulgar tongues , yet may not be indifferently read of all men , nor of any other than such as have express order thereunto of their lawful ordinaries . so that we see the liberty here given , is unlike the liberty given by christ to his enemies , whom he commanded to search the scripture , john 5. 39. and the rich glutton's friends are said to have the prophets and moses , luk. 16. 29. israel was of old indifinitly required to lay up the book of the law in their heart ; to talk of it as they sate in their houses ; as they went abroad ; they must teach them to their children , and write them upon the posts of their doors , deut. 6. 4 , to 9. notwithstanding all this and much more liberty given by the lord both to his enemies and friends , to reade his word , you see the council of trent will have none permitted , but whom the ordinaries permit , to reade the scripture , and they are only such as they judge discreet , &c. pref. rhem. test . is it not strange that men , pretending to be christ's true followers , should thus contradict him ? he allowed that to his enemies , which they will not allow to his friends . sure they have neither heard his voice , nor seen his shape , or , at least , not learned of him . miserable is the gospel-church by the council of trents doctrine , they have not that priviledge which israel under the law was allowed ; and yet they are as strictly bound to bring up their children in the admonition of the lord ; which they cannot do , unless they have the law in their heart , that so they may talk of it to their children . but surely , those that will not let the law come within the sight of our eyes , have no mind it should ever come in our hearts : so then they labour to keep us in the dark . what can they say against mens reading the scripture , which hath not the same force against the hearing of it preached ? did not some conceive as gross opinions concerning christ's saying , men must eat his flesh , as some have by reading them ? the jews thought they were so to be understood , as that they might eat his real flesh ; and that was not a greater nor a lesse error , than is found in the papists , who read the same word . it is doubtless a shrewd sign that those who will not suffer us to see the law of god , do not intend that we shall hear very much of it ; peradventure such points as talk of tythes , &c. yea , it is evident , that they intend not to let us hear much that shall profit us ; for they have devised , that the very prayers and services of their church , be said and sung in a tongue which the people understand not . yea , they tell us , that it is enough for the people to understand that the prayer is made to call upon god in all our desires ; and more than this is not necessary ( they say : ) so that the poor people in the papacy , know not what are the things desired ; only they are told , the prayer is made to god in all that is therein desired . are not these people kept in darkness ? but saith paul , how should the unlearned say , amen ? 1 cor. 14. that which is most strange , is , that the papists should deliver this dark doctrine , from 1 cor. 14. then which no scripture more requireth an understanding in those that pray , and in those that joyn with them ; nor doth any scripture more clearly shew us , to how little purpose it is to perform any service in the church in an unknown tongue . read the chapter ; saith paul , if i come unto you speaking with tongues , what shall i profit you ? — but in the church i will speak five words with my understanding , that i may instruct others also , rather than ten thousand words in an unknown tongue . these are paul's words , as the papists themselves translate them . another way whereby they keep men in darkness is this , they cumber mens minds with such a multitude of ceremonies , and repetitions in their prayers , that the mind is sufficiently charged to remember how many times over they must say some two or three words ; nay , it 's evident this is no wrong , witness their beads which serve to supply the defect of their memories . as i remember , there is not less than fifty orations and postulations , &c. which the priest is to make , and act , before the bread be consecrated when they say mass ; and the like doings they have in the most of their services , which i can more desire the lord would deliver them from , than mention . the sixth reason . the present papal church , is generally ( if not only at this day ) gathered of persons unregenerate , or not new born , as the scriptures do require new-birth in that case : therefore she is not the church of christ . the sixth reason maintained . 1. the scripture saith , that except a man ( or any one ) be born again ( so ) as to be like the winde that bloweth , and that bloweth in such sort , as the sound thereof is heard , he cannot enter into the kingdom ( or church ) of god : but the many millions of infants , whereof the papal church consists mostly ( if not only ) in respect of her members initiation , are not thus regenerate . so that the papal church is gathered ( generally ) of such persons as are not so regenerate , as persons ought to be , and must of necessity be , before they be admitted into the church of christ . the seed of the woman ( or gospel-church ) are all such as have the faith of jesus , and keep the commandments of god , at least in profession ; for that is the thing that is absolutely necessary , in order to any person 's admission into the church of christ , john 3. 5 , 6. 2 cor. 5. 16 , 17. rev. 12. ult . gal. 3. 26 , 27 , 28. 2. all the children of the new covenant , or church of christ , do differ from the church under moses , so , as that they , each individual , do so know the lord , as that they need not , in some sort , teach one another , saying , know the lord , heb. 8. jer. 31. but either all , or the generality of the papal church , differ nothing from the church under moses , in respect of their knowledge , when admitted into their church , being such as are not capable of the first , or least degree of the knowledge of him . 3. there appears no more sign of regeneration , or new-birth , in the infants , or members of the papal church , at their admission , than there appears in such as the papists say are not regenerate . now where the spirit of regeneration is , it is not without some demonstrable operation ; for saith christ , the wind bloweth , &c. and thou hearest the sound thereof , &c. so is every one that is born of the spirit . so that i conclude , that the infants whom the papists say they baptize , are not born of the spirit , unless they can give some demonstrative sign of it . 4. there can be no regeneration in an ordinary way , without preaching the doctrine of christ , rom. 10. but the papal church is generally ( if not only ) gathered without the word preached , in order to the regeneration of the members , before their admission . therefore they are not regenerate in an ordinary way . and if they have an extraordinary regeneration , let them shew it . the seventh reason . the present papal church of rome , maintaineth the doctrine of devils , and that so violently , as that they punish the non-observation thereof with excommunication and death : therefore she is not the church of christ . this argument maintained . this reason , or argument , may seem to be harshly laid down ; yet if it be true , there is necessity to propound it . and for the truth of it , i desire you weigh what followeth . 1. to forbid marriage , and to command to abstain from meats which god hath created to be received , of such as believe and obey the truth ; this is the doctrine of devils . but it is well known that the papists do forbid the whole calling of their clergy to marry , and thousands beside of those that live in their monasteries and nunries , &c. and this under pain of cursing and death . you shall hear them speak their own words , wherein they do not only prohibit marriage for ever to such as enter into the ministry ; but if any be married , and afterwards come into the ministry , they wholly deprive such of the enjoyment of their yoke-fellows . thus they speak ; the cause why the church requireth chastity in the clergie , and forbiddeth not only fornication , but all carnal copulation , even in lawful wedlock , is to the end , that god's priests be not divided from him by the clogs of marriage , but be clean and pure from all the fleshly acts of copulation : and this doctrine they teach from 1 cor. 7. where if you reade the 4 , 5 , 6 , 7. verses , you may easily learn the quite contrary doctrine . again , they teach from 1 tim. 3. 2. that none shall marry that come into holy orders . and , that if any of the clergie , in other countries , had been permitted , in times past , to enjoy their wives , yet they now declare it to be against the apostles rule ; and this they say is the sentence of the council of nice . but surely paul's words are clear contrary ; for he saith , a bishop must be the husband of one wife , having his children in subjection , &c. in further proof of this matter , it is upon record , that greg. 7. an. 1070. did enforce ministers by excommunication , to leave their wives . and vrban 2. anno. 1066. decreed , that it might be lawful to make the ministers wives bond-women . and fox recordeth , that it was made felony , by the act of the six articles , for ministers to marry wives , fox , p. 1135. and this cruelty bellarmine defends by a saying of jerome , that a bishop begetting children , shall be condemned as an adulterer . now whereas i say they forbid meats , &c. i do not mean , that it is not meet for the church to fast and pray , and in such a sense to forbid meat . but for their church to forbid one kind of meat above another ; as that we may not eat eggs in lent , and divers other creatures which god hath created , to be received of such as believe . for the true way of fasting , is a total fasting for the time ( unless necessity deny . ) and truly the papal fast of lent is in a manner no fast , which allows the drinking of wines , and the eating to the full of such delicacies as do inflame the flesh as much as eggs , &c. which yet the papists by no means will permit men to eat . for my author tells me , that they make the eating of eggs in lent , a damnable sin . fox , p. 1043. i might fill much paper about their forbidding meats . but to proceed : the eighth reason . the present papal church of rome , is mystery babylon : therefore she is not the church of christ . the eighth reason maintained . 1. i know , that generally all that dissent from rome , do account her as in her present state to be mystery babylon ; and truly for my part , i have considered of this matter , and i find it is so clearly meant of rome , that even the papists do not wholly exempt her from this name . yet they deny that rome , as now considered , is mystery babylon ; only , say they , it is to be referred to rome in her heathenish estate . but thus i reason ; 2. if the present papal church of rome be not mystery babylon , then either the papists , or some body else , can shew us a people which better deserves that title . but this no man can do ( so far as yet i have learned ) and therefore ( as yet ) i must say , the present papal church of rome ( together with her daughter churches ) is mystery babylon . and for further proof in this point , i thus reason : 3. the present papal church hath the marks of mystery babylon ; therefore she is mystery babylon . i prove it thus : one mark of mystery babylon , is a regiment over the kings of the earth , rev. 17. the woman which thou sawest , is that great city which reigneth over the kings of the earth . this mark the present papal church of rome hath above all other ; witness the papists own books , t. b. end to controv. chap. 26 , 27. where he sets up the pope above all kings and emperors ; and plainly calls the popes , kings and monarchs ; and the papal church , he terms an invincible empress , &c. another mark of mystery babylon , is great riches and wordly pomp. that rome , in her present church-state , hath this mark , her doctor , t. b. is my witness . so is helen . geog. p. 192 , 193. and napier , rev. 9. which authors shew her riches ( even of the clergy only ) to be quite out of the reach of the best arithmaticks to pass an entrado upon it . add to all other witnesses that of expeperience , and it will shew us , that when their church had her domination in this land , they knew where the best ground lay ; as the ruins of their abbeys do evince . compare all these with rev. 18. and see if they do not agree . another mark of mystery babylon is , she sits upon nations , tongues , and peoples . rome hath this mark ; t. b. in his end to controversies , chap. 26 , 27. another mark of mystery babylon is , she enslaves the souls of men , and is drunk with blood . now that the papal church of rome hath this mark , i need only to refer my readers to those large histories of sleidan , fox , and benzo the italian . lastly , as i noted , it is confessed by the papists , that mystery babylon , rev. 17. & 18. chapters , is meant of rome ; only they think to free themselves from the force of that blow , by telling us , that it 's meant of rome in her heathenism , and under the persecuting emperors . but this is but a poor shift , as may appear , by shewing , that the antients do write against rome , as mystery babylon , after the persecuting emperors were down ; for the papists say , that constatine put an end to the persecution , when he was converted , which was about the year 300 , and a few odd years ; at which time the papists say , that rome was given up to the pope . 1. jeroms , who lived about the fourth hundred , writing to eustoch . & marcelus , doth apply these words to rome , viz. fly out of babylon , let every man save his own soul , for babylon is fallen , and is become the habitation of devils . yea , he saith further , as he is quoted by the protestants , that rome is the babylonical harlot , according to the revelation of st. john , appointed for the birth of antichrist , which there should arise , and exercise all tyranny ; and from thence should deceive the whole world with his wicked wiles . and augustine is most clear in this matter , in his book of the city of god ; where he calls rome another babylon in the west . and babylon in the east , first rome : and rome of italy , second babylon . willing men to consider , that in the beginning of the city of god , which was in abraham's time , the first rome , that was , eastern babylon was builded in chaldea . and about what the first babylon was destroyed , lest the city of god should want her enemy , the second babylon , which is rome in italy , was erected . chrysostome saith , antichrist shall invade the vacant empire of rome , and assay to draw unto himself the empires both of god and man. thus it seems that rome was accounted mystery babylon , four or five hundred years after christ ; and if she be not now , what she was then in that respect , i desire to be informed where that blood-drunken fornicatrix , mentioned , revelation 17. is now to be found . the ninth reason . the present papal church hath not those marks , which they themselves assign as the marks by which the true church can only be known infallibly : therefore the present papal church of rome , is not the church of christ . those marks are ; 1. antiquity . 2. succession . 3. vniversality ( of time and place . 4. visability . 5. sanctity . 6. vnity . 7. miracles , &c. these are the principal . the ninth reason maintained . that the present papal church cannot have the true mark of antiquity , is thus evidenced ; viz. the papal church is a national church ; but no gospel church was national in the first age : therefore no national church hath the true mark of antiquity . the strength of this argument lyeth in the clear difference of the state of the church under abraham and moses , to what it was under christ and his apostles . for , the jewish church , which was to be national , took its form in a national way , even in the very first family where it began , as appears , gen. 17. where parents , children , and servants too , must all be brought into that church-state forthwith , or not be suffered to co-habit together . which order must be kept in all the families of the jews , as well in respect of their servants , such as they bought with money , as their children , or any other . and so the jewish church , both in its beginning and its continuance , acted forth it self in a way suitable to it self . but when the gospel church began , it is very evident , that it took its beginning in the division of families , and that by vertue of christ's doctrine ; who affirms , that he came to send fire on the earth ; not peace , but rather division : for saith he , from henceforth there shall be fix●● in one house divided three against two , and two against three ; the father against the son , and the son against the father ; the daughter against the mother , and the mother against the daughter , &c. and all this for the gospel sake . here a man must leave father , mother , wife and children ; for this cause ye shall be betrayed , both by parents and kinsfolks . for this cause the unbelieving husband will put away his believing wife . and for this cause the servant may refuse to follow his unbelieving master , being christ's freeman , and yet dwell in his service as a servant notwithstanding . thus it 's evident , that the gospel-church took its beginning in a way quite contrary to the form of a national church , even by turning the world ( or church of the jews ) up-side down , which caused the jews to cry out , men of israel , help . this is yet more evident , by that thundring doctrine of the baptist , when he said , think not , or begin not to say within your selves , we have abraham to our father . no , saith paul , we ( meaning the gospel-church ) which are of faith , are the seed of abraham , and heirs according to promise ; for the promise ( which chiefly ) is enjoyed in the gospel , was not made to such as were born after the flesh , but such as are born after the spirit ; whereupon he saith , we henceforth know no man after the flesh [ or because he descends from the loins of abraham , or any other . ] for if any man be in christ ( so as to be a demonstrable or visible member of his gospel-church ) he is a new-creature . old things are passed away , [ yea , the old priviledge of standing in the church by the father's interest , though the seed of abraham himself ] is [ now ] passed , behold all things [ in this respect ] are become new . whereupon peter contributeth his sentence , and saith , of a truth i perceive god is no respecter of persons , [ but the persons accepted upon a gospel-account , so as to be his church , are such as in every nation fear him , and work righteousness [ which no infant can do . ] but what ? hath god rejected infants wholly , that now he will not shew them so much favour as afore-time ? god forbid . he hath not shut up his tender mercies from them wholly , or in part ; for as they are such , and dying in their infancy through adam's transgression , so in christ shall they be made alive . wherefore look how far soever they fall in the first man of the earth , so far they shall be restored by the lord from heaven ; yea , the gift to them by christ shall exceed the loss they had by adam . but if they live to years of understanding , and become actual sinners against god , then the way appointed for the remission of their sins , is , to repent , and be baptized , every one of them , that they may receive the holy ghost , and so be by it led into all truth ; and attain at the end the salvation of their souls , through jesus christ our lord. another argument whereby it appears the church of christ cannot be national , is this ; no man is bound to become a christian under pain of corporal punishment , as death , &c. but living peaceably as men , no man hath power to compel them to be baptized , or to walk in the christian profession , as is clear from the texts before recited . now take away force in matters of religion , and a national church cannot stand in an absolute national form ; this all experience can testifie . again , that the church of christ at the first , or in the first ages was not national ( in the first method or way wherein a church beginneth to be so , namely , by the admission of infants into the church ) is very evident ; because it is utterly incredible , that the many thousands of infants , of such as in those dayes believed , should be admitted into the church , and not so much as the whisper of such a thing to be found in all the holy writings of the apostles . and beside , i have shewed from the testimony of vives , ( augustines commentor ) that the church had not the custom to baptize infants in old time . it is likewise certain ( if history be true ) that the gospel-church used no compulsion in matters of faith for more than three hundred years after christ . about which time constantine ordained grievous punishments for such as spake against christ ; and allowed the christians , to use the unbelievers hardly . but god did not bless these doings : for constantine became an arrian heretick , and persecuted the bishop that baptized him , as also others that continued faithful . hence then i conclude , that seeing the present papal church of rome hath not the true mark of antiquity , therefore they lose at once , the next three , succession , universality , and visibility : for , antiquity being wanting , no true succession can be found ; because the root of succession , if good , must be the antiquity of it . so take antiquity from them , and then wanting that first age , they cannot be found in every age ; and not being found in every age , especially the first age , then they lose visibility , as themselves propose it for a mark of the church . and for their holiness , i have spoken to that before , and surely it is but like their neighbours . and for their miracles , i have given you a taste of them from loreto : and beside , others do claim that mark as well as they ; yea , the turks produce miracles ; and the protestants do the like ; and others , as the quakers , the like : and the baptists can say of a truth , that god hath done for and amongst them , some things which have exceeded the course of nature . and so their miracles will not more prove them a church , than the miracles of others will prove the contrary , unless they can prove the others to be illusions . and that they have not the mark of unity , is evident , if history may be heeded ; for , saith my author , there is an hundred sects of monks and fryars amongst them , and some of them so divided , as they burnt one another for matters of religion . and for different opinions , there are no less than three hundred . see fox act. and monument . p. 260. and willit , in his book called , tetrastilon papis . i know the papists do make a great deal of noise about their pastoral succession , as if they could derive it from man to man , up to the apostle peter . but i find the learned protestants making it a great question , whether ever peter was bishop of rome , or not . and jerom is said to have seen some old books , which shew , that narcissus ruled the roman church , when paul saluted him and his family , in his epistle to the romans . no small contention is there likewise among the learned , whether linus or clement were the second bishop of rome : so that this pastoral succession the papists pretend to , meets with shrewd objections in the very first and second person of that line . against the uninterrupted continuance of their pretended succession , many things are objected : as , that there were sometimes three , and sometimes two popes , and that for more than twenty years time together ; so that no man could tell where the true pastoral authority lay . and then comes in that strange disaster of joan the female pope , who for almost three years cut the chain of this pretended succession . this thing is famous in history . lastly , although the papists could prove a continued succession of persons claiming the title of universal bishop , yet this would not justifie them all to be the pastors of christ's church . for these two rules are given us even by the antients ; 1. that peter left his innocency hereditary as well as his seat ; and that he which hath not the one as well as the other , is not peter's successor . 2. that it is not the chair , but the doctrine that maketh a bishop . now , 3dly , add but paul's rule in this matter , 1 tim. 3. and titus 1. and then i am bold to affirm , that many popes of rome were not the true successors of peter in pastoral authority . for i find it laid to the charge of divers popes , that they were drunken-whoremongers , theeves , given more to war than christ , rooted in all unspeakable sin ; furious men , prophane scoffers of christ ; incestuous persons , murderers , poysoners of their own parents and kindred ; open sodomites or buggerers ; blasphemers , incorrigible hereticks , enchanters ; callers upon the devil to help them to play at dice ; drinkers of the devil's health , and traitors to princes . these things are so notorious and evidently true of the popes of rome , as that the papists do not deny them . t. b. end to controvers . and the author of the seven queries , as you may see in part before . yea , bernard was not a little moved with the wickedness of the popes of rome , when he called them , tyrants , defrauders , raveners , traytors , darkness of the world , wolves and devils . and , can we think that succession to be good which is derived from devils ? i need say no more . see , for the proof of all that i have said , these books ; fox act. & monument . willit synops . prediaux's introduct . the tenth reason . the present assemblies of baptized believers , and they only , are the true visible church of jesus christ : therefore the present papal church of rome , is not the church of christ . the explanation of this reason , or argument . this reason or argument is not so to be understood , as if we do shut all men out of heaven who are not members of our church . no verily : this is the express doctrine of the papists : for they say , that out of the church is no salvation ; and by church they mean , only those that adhere to the papal church of rome : and hereupon they teach expresly ( and so do some protestants also ) that without baptism , or the desire of baptism , &c. none can be saved : and therefore it is that they give power to midwives to baptize children sometimes between the womb and the world. that which we teach , is this , that the ordinary way appointed for men to receive salvation in , is , the preaching of repentance and remission of sins to all nations , in the name of jesus christ ; and the administration of baptism , as a pledge thereof , to all that give acceptance to these glad-tydings ; and upon this account this ministration is called , the baptism of repentance for the remission of sins . and we do teach , as a most infallible doctrine , that without profession of faith , manifestation of repentance , and being baptized with water in the name of jesus christ , &c. no person can be orderly admitted into the church or kingdom of god on earth . and that therefore it concerns every man , living to years of understanding , and having the gospel tendred to him , only to look for salvation this way , as he will answer it before the lord , for contemning god's ordinary way , and presuming to challenge the grace of eternal life in a way of his own devising . nevertheless , we do not hence conclude , that all persons shall be damned that seek not life in this way . for , first , no infant can seek for it in the way which the gospel proposeth life to men of years : yet surely it is a most cruel doctrine to say , that any infants dying in their infancy shall be damned in hell , because ( as one very well said ) god will not damn any persons for that which they cannot help . again , in rom. 1st . and 2d . chapters , paul teacheth , that if the sons of men act forth themselves in a way of love , fear , obedience , and reverence to their creator , according to the means of light vouchsafed to them , that this shall be as much as shall be required of them , in the day when god shall judge the secrets of all men by jesus christ ( for god will not gather where he hath not strewed ) at which time , god will not judge them by the law that never had it . howbeit , let all that have it ( i mean his written law ) expect to be judged by it . and therefore , though we will not presume to judge of the final state of this or that society of men professing conscionably this or that form of worship , but leave that wholly to the lord ; yet we will not cease humbly to beg of all such persons in the name of jesus christ , that they having his law , would carefully observe the terms whereupon life is held forth unto them , and become such glad receivers of the word , as is mentioned , acts 2. 41. then they which gladly received the word , were baptized : and the same day were added to the church about three thousand souls . the argument thus explained , i shall now endeavour to make it good . the tenth argument maintained . that the present assemblies of baptized believers , and no other present assemblies of men , are the true church of christ , i prove , thus : either the present assemblies of baptized believers , or else some other assemblies now in the practice of infant * baptism , must be the true church of christ ; because without baptism , the papists say ( and say truly too ) there can be no true church of christ at this day : now these two wayes of baptizing only ( i mean of water-baptism ) is pretended as necessary in order to a visible church-state : viz. the dipping or baptizing persons upon their personal profession of faith , as the present assemblies of the baptists do practise ; or baptizing ( or rather sprinkling ) of infants without personal profession of faith , as the present national churches do practise . for most undoubtedly , the true and legitimate claim to this title of christ's church , must be found in one of these two parties : and that no national assembly , gathered together by pedo-baptism , can fairly claim this title , i have shewed before , whither now i refer my reader . and for the evincing yet further , that the present assemblies of baptized believers are the true visible church of christ , i thus argue : they , and they only , have the true ecclesiastical marks of truly antient primitive or apostolical gathering , constitution and government : therefore they , and they only , are the true church of jesus christ . these three points , namely , gathering , constitution and government , i take ( if right ) to be the infallible marks of a true church . and that the present assemblies of baptized believers , and they only , have them , will be evident to him that considereth what they were at first , and how they agree with what in these respects is only found in the assemblies of the baptized congregations . the truly antient , primitive and apostolical gathering , in respect of the first means used in order thereunto , was the preaching repentance and remission of sins , or the gospel unto every creature ; and upon their conviction , to command them , as from the lord , to be baptized , every one of them , in the name , &c. as appears , matth. 28. 19 , 20. mark 16. 15 , 16. acts 2. 38. acts 8. 37. acts 10. 47 , 48. and herein onely the present assemblies of baptized believers do closely follow christ's primitive ministers . the primative and apostolical gathering of the church of christ in respect of the subjects gathered , were only such , as through the virtue and prevalency of the word preached , or made known , did give a demonstration of their regeneration by the profession of faith , and manifestation of repentance , and being dipped in water in the name of the father , &c. for the proof whereof i appeal to those several scriptures alledged against the gathering of christ's church of such persons , as of whose regeneration no demonstration is or can be given , answerable to what the scripture doth require , in order to persons admission into the kingdom of god or church on earth . and , secondly , i appeal to the practice of the apostles acting , in pursuance of that commission given them in that behalf . and , thirdly , i do appeal to the churches themselves , which were gathered by the apostles , as they are described to us in these several texts following . these texts do shew to the diligent reader , that here is such things spoken of this numerous church , as is necessarily exclusive of any infants being admitted into their society , as to participate of any church ordinance : and the like will appear to the scripture-searching soul , in all those other churches ; as the respective places will sufficiently convince . i have it freely granted , under the hand of a learned clergy-man , that churches , at the first , were gathered only as we affirm : but he tells me , that when persecution ceased , god took in all nations , or whole nations ; which hitherto he hath not proved . the church at jerusalem . acts 1. 15 , 21 , 22. acts 2. 41 , 42. heb. 5 , 6 , & 8 , chapters . the church at samaria . acts 8. 12 , 13 , 14 , 15 , 16 , 17. the church at cesaria . acts 10. 33 , 44 , 45 , 46 , 47 , 48. the church at antioch . acts 11. 20 , 21 , 23 , 26. acts 13. 12. with acts 9. 38. the church at philippi . acts 16. 12 , 13 , 14 , 15 , 31 , 32 , 33 , 34 , 40. phil. 1. 6 , 7 , 8 , 9 , 10. the church at thessalonica . acts 17. 1 , 2 , 3 , 4. 2 thess . 1. 3 , 10 , 11. the church at colosse . coloss . 1. 4 , 5 , 6. coloss . 2. 10 , 11 , 12. the church at corinth . acts 8. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8. 1 cor. 1. 2. the church at rome . acts 28. 24. rom. 6. 3 , 14. the church at ephesus . acts 19. 1 , 2 , 3 , 4 , 5 , 6 , 7. ephes . 1. 13 , 14 , 15. the church at galatia . gal. 3. 26 , 27 , 28 , 29. gal. 3. 1 , 2 , 3 , 4 , 5 , 6. these scriptures , duely considered , shew , that all those famous churches were gathered in a way contrary to that of the national churches , and consonant to the way of the present baptized churches . and be it here observed , that no man ever yet could shew by any record of such authority as may suffice to be a foundation of faith in this case , that by the apostles any were ever admitted into the church in their infancy . wherefore look well upon the scripture , and then upon the gathering of the churches of the baptists , and you will find that they , and they only , have the true antient primitive or apostolical-mark of church-gathering . of constitution . they onely can be truly constituted that are rightly gathered , which the baptized churches onely are . the primitive constitution of the church consisted principally in these two heads ; viz. free-fellowship in the doctrine of the apostles ; acts 2. 40 , 41 , 42 , 47. job . 1. 11 , 12 , 13. act. 17. 4. 1 thess . 1. 5 , 6 , 9. 1 john 1. 3. rev. 22. 17. no force of a worldly nature was used in the begetting or continuing her fellowship , for it was a mutual consent . the second thing pertaining to the constitution , consists in the disposing of her members to those places to which they are fitted to serve in the body , 1 cor. 12. 27. with vers . 18. 28. acts 6. 3 , 4. now that the present assemblies of the baptized believers , have this form of constitution in both respects , is evident to all that will take knowledge of their constitution . of government . the true ancient primitive and apostolical government of the church , was only spiritual , and did recide not in the pastors apart from the church , but in the pastors together with the church ; yet so , as that those to whom the church hath committed her power , are the instruments , that in the name of christ and his church , are to exercise government , matth. 18. 17 , 18. 1 cor. 5. 3 , 4 , 5. 1 tim. 1. 20. & 5. 20. this government consisteth in these things ; exhortations , rebukes , reproofs , &c. with all long-suffering and doctrine , 2 tim. 1. 2. and if this prevail not with the offenders , then is the power of excommunication to be exercised , to the with-holding their priviledges in the church , and to the delivering them up to satan for the destruction of the flesh ; and for saving the sinner from his sin . and if this prevail not , then the sinners sin is retained , till the day of judgment . but if the sinner be humbled , the sin is by the church to be remitted , and the offender restored , matth. 18. 17 , 18. 1 cor. 5. 3 , 4 , 5 , 11 , 13. 2 thess . 3. 6 , 14 , 15. tit. 3. 11. joh. 20. 23. and this government is to be exercised without partiality , 1 tim. 5. 21. and without respect to filthy lucre , 1 pet. 5. 2. and without domination or lordship , 2 cor. 1. 24. 1 pet. 5. 1 , 2 , 3 , 4. 1 thess . 5. 6 , 7 , 8. now that this goverment is only found in the present assemblies of baptized believers , is thus proved ; out of the church it cannot be , and in the church it must be , ephes . 4. till all the saints be perfected ; and that this society , and no other , can be the church , i have also proved ; and for further evidence i refer every one to the exercise of the present churches of baptized believers , in point of ecclesiastical government . as for other marks , it is needless to insist upon them ; for that church which hath these , cannot be without the other , so far as they are necessary . yea , let it be well observed , that that church which hath true antiquity , is the church alone , which hath the promise of succession , or whatsoever else is needful in a way of necessity in order to her being : and therefore , though we could not prove by history , those things which many make great boast of ; yet , having the most certain mark [ antiquity ] we have the other in promise , and therefore must believe that the church hath not failed of the accomplishment of them ; for histories ( some of them ) be quite lost ; and others , partly silent , and partly contradictory about these things . again , if history did mention an un-interrupted continuance of baptized churches , such , i mean , as we contend for , yet it would be but testis humano , and so no foundation of faith : and beside , it would suppose , that the church of christ is so beholding to humane history , as it 's impossible for her to prove her self the church of christ without it , though she have the holy scripture . but this is surely to make the church to stand upon too sandy a foundation . the end . the printer to the reader . courteous reader . the author being at a great distance , so that he could not attend the press , this treatise was hastily read over by a friend of his , who having observed these few faults , desires thee to correct them with thy pen , as also any other which thou shalt meet with , that probably he hath overseen . page 16. line 19. for will allow , reade , will not allow . p. 20. l. 23. f. these following , r. in these things following . p. 31. l. 22. f. they advance , r. they might advance . notes, typically marginal, from the original text notes for div a41774-e1350 august . contra max. l. 3. c. 14. mar. 7. notes for div a41774-e1720 these were both general councils mat. 26 1 cor. 11 cyprian serm. penet . gelas . consec . dist . 2. aug. de nat. & grat. aug. in iohn . tract . 94. aug. ad fortunat . august . prolog . l. 3. de trin. orig. in jer. hom . 1. * the apostles are here excepted gerson exam . of doct. panor . chap. signif . * note , there is not the word as in my words , only i say the same , that is , god must take up our quarrels ; and how that must be , is shewed in my answer following . heb. 1. 1. * not denying christ to be her foundation in the main . eph. 2. 20. chrisost . hom. in mat. 24 aug. cont . petil . c. 85 aug. cont . max. l. 3. c. 14 s. n. antidot . chrysost . hom. in matth. iren. l. 3 cap. 4. aug. 7. tome cont . ere 's . author 7. qu. t. b. end to contro . author of the 7. queries author of the 7. queries * it would be here noted , that neither the marks of unity , universality , &c. nor the creed , do prove a people that hath them all , to be the church ; because none of them mention baptism , without which there cannot be a visible church . * see a book , entituled , a well grounded treattise concerning baptism . justin mart. in or at . ad autho. pium . jerom. super mat. 28 athan. in serm . 3. cont . arrian . haimo . in postil . sup . text beda super act. 19. tertul. qui sunt bapt. parvil . aug. de civitat . dei. † 2 cor. 5. 20. hillar . contra auxen . willit . synops . rhem. test . annot. rhem. test . annot. dist . 32 cap. 10. fab. chron. rhem. test . annot. in rev. 17. aug. de civitat . dei , lib. 18. chrys . in rev. 13. luk. 12 51 , 52 , 53. mat. 10 34 , 35. luke , 21. 16. 1 cor. 7. 11 , 13 , 15 , 21 , 22 , 23. mat. 3. 9. 2 cor. 5. 16 , 17 , 18. gal. 3. 2 6 , 29. acts 10 35. rom. 9. 6 , 7 , 8. rom. 5. 16 , 18. acts 2. 38 , to 41. fab. chron. 4th part . yet this eusebius doth seem to contradict . willit . synops . papis . jerome , in ep . ad rom. luk. 24 * alias , rantism the deism of william penn and his brethren destructive to the christian religion, exposed and plainly laid open in the examination and refutation of his late reprinted book called, a discourse of the general rule of faith and practise and judge of controversie, wherein he contendeth that the holy scriptures are not the rule of faith and life, but that the light in the conscience of every man is that rule / by george keith. keith, george, 1639?-1716. 1699 approx. 220 kb of xml-encoded text transcribed from 82 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a47133) transcribed from: (early english books online ; image set 95321) images scanned from microfilm: (early english books, 1641-1700 ; 386:19) the deism of william penn and his brethren destructive to the christian religion, exposed and plainly laid open in the examination and refutation of his late reprinted book called, a discourse of the general rule of faith and practise and judge of controversie, wherein he contendeth that the holy scriptures are not the rule of faith and life, but that the light in the conscience of every man is that rule / by george keith. keith, george, 1639?-1716. [10], 152 p. printed for brab. aylmer ..., london : 1699. reproduction of original in 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 penn, william, 1644-1718. -christian-quaker. society of friends -controversial literature. authority -religious aspects. 2005-05 tcp assigned for keying and markup 2005-11 spi global keyed and coded from proquest page images 2006-09 ali jakobson sampled and proofread 2006-09 ali jakobson text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion the deism of william penn , and his brethren , destructive to the christian religion , exposed , and plainly laid open . in the examination and refutation of his late reprinted book , called , a discourse of the general rule of faith and practise , and judge of controversie . wherein he contendeth ▪ that the holy scriptures are not the rule of faith and life , but that the light in the conscience of every man is that rule . by george keith . london , printed for brab . aylmer at the three pigeons against the royal exchange in cornhill , 1699. the preface to the christian protestant reader . christian reader , i have been concerned more earnestly and amply to treat on this subject in the following treatise , to refute that grand error of william penn and his brethren , who make it their great fundamental , that the light within , with respect only to its ordinary and common discoveries given to all mankind , to christians , jews , mahometans and heathens of all sorts , protestants and papists , is the general rule of faith and life to them all : so that all under these several denominations , are true and good christians , and ought to own and acknowledge one another as christian brethren and members of one catholick or vniversal church , if they obey and walk according to the common and ordinary dictates thereof , without all superadded revelation external or internal of christ without , as god and man in one person . but their constant practise doth evidently contradict their principle , for though they have acknowledged , that such the heathens who were or now are obedient to the common discoveries of the light within them , without all faith in christ without them , are their christian brethren ; and for the same reason they may conclude , jews and mahometans , who are obedient to their light within to be such , yet generally they disown all christian protestants among whom they live , be they ever so just and sober , and obedient to their light within them , if they come not under their profession and circumstances to be christians : and thus as some have well observed , they christianise the heathens , and heathenise the christians , calling them all , the worlds people , but themselves they call the children of light , the elect people of god ; and say of themselves they are in the truth , and none but they and their deist and heathen brethren ; and perhaps the quietists and followers of molinus ( whose book they so much esteem ) among the papists . this being their fundamental and capital error , and the great original and spring of all their other errors , that as so many streams issue and proceed from it ; the which being plainly detected ( as by divine assistance i hope i have done in the following treatise ) it is greatly to be hoped ( to which i joyn my earnest and sincere prayers to god almighty in the name of christ jesus ) that it may be a means to undeceive and recover from error many of that people , if they will or dare give themselves the liberty to read it . the book called , a discourse of the general rule of faith and life , by w. penn ; to which this is an answer , was first printed in the year 1673 , as an appendix to his part of the christian quaker , and is now again reprinted in this present year 1699 , which sufficiently sheweth , that w.p. and his brethren are not changed , nor reformed from what they were so long ago ; though his and their late pretences , that they own the common principles of christianity , and differ not much in doctrine from the church of england , have occasioned some to think them somewhat reformed of late ; but it is their great mistake , which the fallacies of w.p. and others of his brethren , by their late fallacious creeds , have led them into . indeed i did not know but that it was a new book , so litte had i read or considered the contents of it , which by occasion of their reprinting it this very year , i have been awakened , and as it were alarumed , to take special notice of , and strictly to examine , detect and refute , the which , whither effectually done or not , is left to the free and impartial judgment of the intelligent christian protestant reader . their printing it at this juncture , doth not a little argue their great imprudence in laying themselves so open to be rank deists , while they at the same time pretend to hold the christian doctrine , that is point blank incosistent therewith , and great boldness that they are not ashamed in the face of the world to say , and unsay , and to be profess'd deists and christians at once ; which is as great a chimera or impossibility , as for one and the same thing to be horse and man at once ; i mean not , one part horse and another part man , for such a monster perhaps is possible , but to be in all the parts both man and horse , without all redundancy or deficiency of either ; which as impossible as it is to be in nature , it is as impossible that w.p. and his brethren can be both deists and true christians at once ; that they are deists , the book to which this is an answer , doth sufficiently prove : and therefore notwithstanding all their late pretences , till they retract that and their other former books , true christians they cannot be . errata . page 35. line 13. read imperfect . p. 43. l. 10. for regulus read regulans . p. 76. l. 2. for iad r. and. p. 99. l. 12. for 13 r. 3. the deism of william penn , and his brethren , destructive to the christian religion , exposed , and plainly laid open . the introduction . shewing the great importance of our knowing what the true rule of faith and life is : and containing a retractation of some vnsound and erronious passages in some of my former books about the rule of faith , yet no-wise so erronious as the doctrine of w.p. nor being of that tendency , as his is , to introduce deism . page 3. he saith , since there are so many faiths in the world , and perplex'd controversies about them , that is greatly behoves every man , if he contend for , then , first to know the true faith that overcometh the world. concerning the general rule of faith and life , he is press'd to say something from that weighty consideration , that men perish for want of it , and can no more arrive at truth without it , than the distressed mariner can gain his port , who sails without either star or compass . this his weighty consideration is a plain confession , that the not having a right and true understanding of the rule of faith , what it is , is of very dangerous consequence , even no less than perishing and destruction to all such who want the true knowledge of it , and set up another thing in the room of it . it may therefore be very necessary for w.p. to consider the matter a little more weightily , that in case he himself have not the true knowledge of the rule of faith and life , in what danger he is of perishing : and how , ( in this his work , of labouring to bring all people under a christian profession , that give up to believe him , to another rule of faith and life , than what is the true rule indeed , ) if he persist in so doing , he will not only bring his own blood upon himself , but the blood of many others , that are and may be mislead by him . and whether he will yet better consider it or not , which i heartily wish , and pray , that god would be pleased to open his eyes , and give him repentance , and a better understanding : it is a plain case , that the true knowledge of the true rule of faith and life is very necessary , yea , so necessary , that the danger for want of it is perishing or destruction . yet i mean not , that every error in circumstance , about the true rule , is of that danger ; or that some loose and indeliberate expressions , that some have used in preaching or printing , while their meaning hath been more sound than their words , even about the rule , are of that consequence . it hath happened to some well-meaning people , as it had happened to my self , that they and i have both spoke and writ unadvisedly : as in some other matters , so in this , running along , or rather being carried along with the stream of some of the ancient friends , so called of the ministry , in asserting , both in speech and print , too frequently , that the spirit within , meaning the inward evidence of the spirit , as touching the great matters of the christian faith and practise , was the principal rule of faith and life , wherein i acknowledge my error and great mistake , and do here particularly retract it , notwithstanding the general retractation i have lately made , in my late book called , g. k ' s explications and retractations . but tho' i was then in an error , and under a great mistake , in my way of wording the matter , and darkned too much and clouded in my understanding in that very point , yet i crave leave of my reader to shew , that even then my error was not fundamental , nor such as this is of w. penn's and his brethren , whose error in the case has carried them to plain deism . my mistake chiefly consisted in this , in confounding the term rule of faith , with the term inward objective medium , which i ought to have distinguished , for the rule of faith , is not ( properly speaking ) that formal object of faith , called by some , objectum formale quo , or objective medium and motive of credibility , but the material objects of faith , to wit , all the credenda or things in scripture that ought to be believed , are the rule of faith : and therefore instead of saying , the spirits inward evidence and testimony was the rule of faith , and principal rule ; i should have said , it was the principal objective medium of credibility : which as i then did believe and assert , so i do still , and hope never to retract it . and therefore while i continue adhering to this perswasion , i remain ( as to the main ) the same i was in my judgment , as when i wrote my former books touching these matters ; my chief bent and zeal being , against that which i judged a very erronious opinion , and hurtful , held by some counted learned men , and which i judge still that so it is , to wit , that the inward evidence of the spirit in the souls of the faithful , to the truths of the christian religion , is only effective and not objective ; and i pleaded warmly , that the spirits inward evidence , otherwise called testimony , witness , inspiration , illumination , or operation in the souls of the faithful , is not only effective , but objective also , to wit , by way of formal object , or objective medium , and motive of credibility . and this i reckoned then , and do still , the greatest certainty and assurance , that the scriptures are of divine authority , and infallibly true ; wherein i knew , and still know , i had the best protestant authors , both for piety and solid learning , on my side , as also my feeling , and experience ( to the praise of god's grace i say it ) in the case hath confirmed me ; though i know some called learned men , who have more of that called divinity learning in their heads , than in their hearts , do contradict it ; yea , to a degree of ridiculing it , under the name of fanaticism and enthusiasm , not well regarding the authority of their worthy and judicious ancestors , who in the articles of the church have expresly mentioned , the feeling of the holy ghost in his operations and motions . but i erred in calling this either inward feeling , or the object of it , the principal rule , for properly and rightly speaking , it is not the rule of faith ; but the principal motive of credibility . that which is only , strictly and properly speaking , the rule of the christian faith , is the doctrine of the holy scriptures ; especially respecting the great fundamentals and essentials thereof . to give a preference to the inward operation of the spirit , and his writing his law in the heart , to the same law as writ on leaves of paper ; and to the experimental part of christianity , above all that can be outwardly told , or heard , or read . i think no true christian will deny , but when it is ask●d , which is the greater rule , the inward or the outward , they compare things that are not to be compared , that cannot be said to be either the greater rule , or the lesser , which is , properly speaking , no rule at all , but the moving or impulsive cause , that moves and inclines me to take the holy scriptures to be my rule , being infallibly true , and of divine authority . and whoever be yet in the same mistake and error that i then was in , god forbid that i should judge so uncharitably of them , as to conclude they err fundamentally , for want of not giving right names to things ; or not having so clear inward idea's and conceptions of them , when ( as to the main ) they mean well . i am bold to appeal to my books from first to last , whither according to the strain and intent , in all that i have printed on that subject , i have not always acknowledged , that the doctrine of christ crucified , and remission of sin by his blood , and other doctrinal principles of christianity , were absolutely necessary to be believed by us for our eternal salvation : and that the doctrine of the holy scriptures , as outwardly conveighed to us , by preaching or reading , is the ordinary means whereby god works faith , and conversion , and regeneration , in them that shall be saved : and that therefore so long as we live , we are not to lay aside either that , or any outward means of grace and salvation that god has afforded . and how far i have formerly denied , that the scripture was the rule of faith , i meant , that as it was not the letter or writing , so nor the doctrine , as simply and wholly limited and confined to the letter . as if it should happen by divine providence , that a person , or company of persons , should have the holy bible by violence taken from them , or not have it in any language they can understand , that therefore they are not in a possible state of salvation : for though in god's ordinary way , the letter or leaves of the book , since the writing of the scriptures , are as it were , the repository , or ark , where god's law is preserved , and to which a recourse ought frequently to be made , to read therein for daily information and instruction : yet the doctrine is not so limited , or confined to the letter or leaves of a book , but that the same doctrine may be well and soundly preached , and believed , where the book either hath not come , or by violence of men has been taken away ; as it hath been reported , that persecutors have taken away the bible from some faithful martyrs of christ ; but though they took the letter out of their hands , they could not take the word of god , to wit , the doctrine and true sense of it out of their hearts . and so far as i can remember , it was never my perswasion , what w.p. here layeth down in his book , by way of position , that the light in every man's conscience , or the dictates and testimony of it , abstractly considered , from the peculiar doctrines of christianity , are the rule of faith to christian men. if any shall find that or the like doctrine in any of my books , on the first intimation of it , i declare i shall ( by god's help ) be ready to retract it , and condemn it as most erronious , and as a fundamental error ; for it is plain deism , of which i have not the least remembrance that ever i was guilty , as w.p. hath now plainly manifested his deism , in this book i have under examination . section i. the definitions of general rule and faith , given by w.p. not to be allowed , because there is no such general rule and faith , as he defineth . before he comes to hs arguments , he gives us his definitions of general rule and faith. by general rule ( saith he ) we understand that constant measure , by which men in all ages have been enabled to judge of the truth or error of doctrines , and the good or evil of thoughts , words or actions . answ . here he undertakes to define a thing , that by the definition of it , plainly demonstrates , that it is not in being , nor ever was in any ages of the world , ever since the distinction betwixt god's church and the world came to be . i say , ever since that distinction , all mankind , in all respects , cases and conditions , never had one general rule ; so his definition is , as if one should define a golden mountain , or something that never yet hath been , since the distinction above mentioned . possibly in adam's family , for some time , ( god only knoweth how long ) all men belonging to it , had one rule universally , but it is more than he can prove , that this was only the light in every of their consciences , by its common discoveries ; for adam himself had special revelation , ( whither by outward vision , and an outward voice , or only by internal inspiration , is not necessary at present to determine ) which taught him to expect salvation by the promised seed of the woman ; and this doctrine no doubt he preached to his family . that the light , or common discovery of the light , in every man's conscience , may be called a general rule of moral justice and temperance , called by paul , ( rom. 1. 19. ) the law writ in the heart , may and ought to he granted , but this general rule did not extend , nor doth , to be the rule , or a rule of the faith of remission of sin , by the blood of the promised seed of the woman , the lamb of god that was to be slain , and should take away the sin of the world. and seeing the light in every conscience teacheth nothing of this faith , that in scripture is called the faith of god's elect , and the common faith , to wit , of the faithful in all ages . therefore w.p. in the very entry of his work , maketh a great stumble , and useth a great fallacy , as if all mankind , ever since the dispersion of the nations , to this day , had one general rule of faith and life , and that was the light in every conscience , abstractly consider'd from all external helps and means , both of knowledge and faith. let w.p. tell us , whether the light by its common discovery in every man's conscience , taught or gave the command of sacrificing . if he say , god , or the spirit that is god , taught them to sacrifice , he shifts the question , which is not what god did teach by special revelation , but what he did teach men generally in all ages , by common illumination , the dictates of which are in great part generally the same , to all men in all ages , but so is not that either of sacrifices or circumcision , or many other things that god commanded to some and not to others , and to some in one age and not in another , such a general rule of morality or moral justice has been , is , and ever will be , in the world : but what is this to the rule of the christian faith , which for substance is the same with the faith of all the fathers , noah , abraham , david , & c. ? it is easie to espy w. p's design in this his undertaking , if he can prove that there is but one general rule of faith and life to all mankind , the next step is , by good consequence , that all mankind ought to have but one faith , and one religion , and that is deism and paganism with a witness . the one faith that the scripture mentioneth , is not one faith of all mankind , but one faith of god's church , which is called the faith of god's elect , when that blessed time shall come , that the gospel shall be outwardly preach'd to all nations , as our saviour hath foretold it shall be , it is justly hoped that there will be a general rule of faith and life to all mankind that then shall live , but to talk of such a thing now , and to define a thing which is not , and write a book about it , is like t. more 's vtopia . page 4. he is as unsuccessful and fallacious in his definition of faith : by faith ( saith he ) we understand an assent of the mind , in such manner to the discoveries made of god thereto , as to resign up to god , and have dependence upon him , as the great creator and saviour of his people . this definition of faith , indeed , suits well with the definition of his general rule of faith. but there are many parts of mankind , that have not only a faith in god , as the great creator [ the faith here only defined by him ] but have a faith in christ too , and in god the saviour and redeemer , considered as in the person of a mediator , who is both god and man , by which faith in christ , they have a most firm faith in god , grounded upon god's promises , which are all yea and amen in christ and here in w. p's definition of this pagan and deist faith , he supposes that which will not be granted to him , viz. that any ever had such a faith in god , as to resign up to god and have dependence upon him , as the great creator and saviour of his people , without all faith in christ , considered as god-man . if by the saviour of his people , he means such a saviour as saves them with eternal salvation , and makes them heirs of god , and co ▪ heirs with christ ; i say without all faith , either explicit or implicit . that some of the gentiles who endeavoured to live up to some moral principles , discovered to them by the light in their consciences , and the improvements that their reasonable faculties made , being enlightned thereby , by viewing the works of creation and general providence , had a kind of faith and hope in god , that prompted them to expect temporal blessings , and some temporal rewards , from the observation they could make , that divine providence did ordinarily bestow such blessings upon men that were morally honest , may , and ought to be granted : but this is not the faith of god's elect , and of the heirs of eternal salvation , that is grounded upon the faithful word of god , and his faithful promises first delivered to his holy prophets and apostles , and by them to us , even such a word of faith , as that , it is a faithful saying , that jesus christ is come into the world to save sinners , 1 tim. 1.15 . for to him gave all the prophets witness ( as peter preached to cornelius ) that whoever believeth in him , should receive remission of sins , acts 10.43 . god's promises come not to men , nor ever came to them , by the common dictates of the light within , whither they call it god , or the word , or the spirit , there are diversities of operations , gifts and ministrations , inward as well as outward of one god , one lord , and one spirit , who is over all , in all , and through all . it is but a faint hope and faith , that men can have in god , without the promises , and without all special revelation . the knowledge of god's goodness , discoverable by the light in every conscience , in the works of creation and providence , may give men , that are morally honest , some probable faith , that he will be favourable to them : but the infallible ground of certainty , concerning eternal life and salvation , none ever had , or can have , without the promises and special revelation . for all the light and knowledge that the ephesian gentiles had , in their meer gentile state , paul told , that at that time they were without hope , and without the promises , and aliens and strangers to the common-wealth of israel , eph. 2.12 . an indigent man , that knows a good man , that is able to help him , yet he is not sure that he will help him , unless he has his promise , and some particular intimation of his mind ; but if he have that , then his faith hath sure footing . but the faithful have not only god's word and promises , but confirmed by his oath , that by two immutable things , they might have strong confidence , and hope , that is , as an anchor , sure and stedfast , and which enters within the vail , whither the fore-runner hath gone . but there is nothing of this sort of faith , that i can find , as any-wise necessary or essential to the religion here described in this treatise of w.p. but pure deism , and at best refined paganism all along , as will further appear in what follows . i find in page 50 of the same treatise , a quite differing definition of faith , which if not plainly contradictory to the former , is very disingenous and full of equivocation ; but whatever way it be taken , if he adhere to it , and allow it to be a proper definition , ( where the definition it self , in the parts of it , ought to be essential to the thing defined , and such as the thing defined cannot be without , ) it yields as sufficient argument , against his position , that the light in every man's conscience is the rule of faith. his definition is this , faith is yielding up to the requirings of god's spirit in us , in full assurance of the remission of sins that are past , through the son of his love and life everlasting . several things are faulty in this definition : first , that he confounds the effect , or concomitant of faith , with faith it self ; for the yielding up , or resignation to god's requirings , is rather an effect or concomitant of faith , than faith it self , especially in the present case , as it hath respect to the rule which determines what is to be believed , or assented unto , upon the credit of divine authority . secondly , that he makes remission of sins to be antecedent and prior to faith , which is the error of the antinomians , and plainly contradictory to the scripture , that holds forth both repentance and faith , to be necessary requisites , in order to forgiveness . thirdly , that he makes full assurance of remission of sins to be of the nature of faith , whereas there is a faith of adhesion , that is , true faith , that many of the faithful have , who have not arrived to that full assurance . but that which i principally notifie in this his last definition , is , that he makes this full assurance of the remission of sins , to be through the son of god's love . where , that the equivocation and fallacy may be discovered , i ask him , what he means by the son of his love , through which this assurance if remission of sins is obtained ; if he means by the son of his love , only the light within every man's conscience , it is a palpable equivocation , and inserted on purpose to deceive the christian readers , who generally by mens having remission of sins through the son of god's love , do understand the son of god's love to be the word incarnate , to wit , jesus christ god-man , as he died for our sins , by his death to purchase to us the pardon of them . but this sense of the words , which is the true scripture sense , and the sense of all true christians , w.p. doth not admit , if he adhere to what he hath said , both here and in his other books ; for in his serious apology , page 146. he saith , in behalf of himself and brethren , that that outward person that suffered at jerusalem , was properly the son of god , we utterly deny . and here in this book , he makes it not any of the absolute necessaries , in religion , but some considerable matters superadded , p. 44. that god was manifested extraordinarily in the flesh , that he gave his life for the world ; that such as believe and obey his grace in their hearts , receive remission of sins , and life everlasting . but which way soever he understands these words , the son of god's love , seeing he makes the rule of every man's faith , not to be the words of god , declaring his promise of forgiveness , as outwardly delivered in the holy scriptures ; but the light in every man's conscience ; he is bound to give us some better proof than his simple affirmation , that the light in every man's conscience , or indeed in any man's conscience , reveals to him god's will to forgive sins , without all special revelation or declaration of god's will , as contained in the holy scriptures , seeing the holy scriptures do hold it forth , as one of the great secrets and mysteries of god's will declared to men , by the special revelation of the holy spirit , through his holy prophets and apostles , even remission of sin , and free justification , by jesus christ , through faith in him , and not by any works , or obedience , that either the jew did perform to the outward law , or the gentile did perform to the law writ in the heart . when peter preached remission of sin , by faith in jesus christ , whom the jews hang'd on the tree , to cornelius , he confirm'd this doctrine , not from the eternal precepts in every man's conscience , or the common dictates of the light in every man , but from the general testimony of the prophets , acts 10.43 . to him ( said peter ) give all the prophets witness , that through his name , whosoever believeth in him , shall receive remission of sins . but according to w. p's doctrine , the apostle peter should have said , to him the light in every conscience , gave the dictates of that light in every conscience witness , that whosoever gave up to the requirings of the light in them , [ without all faith in christ god-man without them ] shall receive the remission of their sins . and seeing whatever is the rule of faith must teach us , all that is needful to salvation , by it self , as w.p. argueth , he must prove that the light in every man's conscience , dictateth to him this proposition , that is thou shalt confess with thy mouth , the lord jesus , and believe in thine heart , that god hath raised him from the dead , thou shalt be saved , rom. 10.9 . or if it doth dictate some other way than this , then that and the like places of scripture , contradict the dictates of the light within . but that this proposition laid down rom. 10.9 . is no dictate of the light within in mens consciences , is evident from w. p's plain confession , p. 32 , 33. who saith , that the light within should tell us , that christ suffered death and rose again is not needed , inasmuch as an account of that is extant in scripture . whereby it plainly appears , he holds it not needful to our salvation , to believe that proposition rom. 10.9 . seeing the light within , that is the rule of faith , doth not reveal it , and such revelation is not necessary ; and consequently according to him , the belief of that proposition , rom. 10.9 . is not necessary to any for salvation . and if that be not necessary , by the same method of argument ( according to w.p. ) nor is the belief of all the other parts of scripture necessary to salvation , which are not the common dictates of the light in every conscience . the only use of the whole scripture , according to w.p. is meerly historical , which though perhaps true , is nowise necessary to our salvation to believe the truth of it ; but we are left at liberty , to believe or disbelieve all and every part of what is contained in the scripture , without any danger to our salvation ; excepting these few absolute necessaries , that the light within every conscience teacheth us , as well as the scriptures . but none of all the twelve articles of the apostle's creed , according to the true sense of scripture , or the common received sense of all true christians , are taught by the light within , without the external revelation of the scripture ; therefore according to w.p. the belief of none of these twelve articles is necessary to our salvation . the which being the plain import of w. p's doctrine laid down in his book , whither it be not plain deism appearing with open face , i appeal to all sincere christians . section 2. his arguments from scripture , that the light in every man's conscience , is the rule of faith and life , answered . he begins with his proofs , page 4. that the light in every man's conscience , is the general rule of faith and life , from matt. 11.27 . and 1 cor. 2.11 . he argues , that because the father cannot be known , but by the revelation of the son , and holy spirit , consequently that light , metioned john 1.3 . or spirit , must have been the general rule of mens knowledge , faith and obedience , with respect to god. answ . his consequence is denied , he gives no proof of it ; yea it is manifestly false ; and to discover its fallacy , observe how he confounds the efficient cause , and author of knowledge and faith , with the rule , which he ought to distinguish : he might as well argue , no man sees what hour it is on a sun-dyal , but by the sun , and consequently the sun , and not the dyal , is the rule whereby he knows the hour . page 5. his next argument is , from eph. 5.13 . whatever makes manifest is light , therefore the light in the conscience is the general rule . answ . the consequence again is denied , it has the same defect as the former , as will appear by forming the like argument , whatever makes manifest an outward object to our eye , is some outward light of sun , moon , or candle , &c. therefore that alone , without the object manifests it , and also without the organ of sight , who sees not the fallacy of this argument , and as much he may see the fallacy of the other . the next place of scripture he argueth from , is rom. 1.19 . which he falsly quotes , as i have observed , he hath misquoted this place , both here and in pag. 21 , for thus he quotes it . whatever might be known of god , was made manifest within , for god who is light hath shewn it unto them . but let the place it self be considered , and it saith not , whatever , but what is to be known of god is manifest in them ; to wit , the gentiles or heathen nations , who had not the peculiar doctrines of the christian faith revealed to them , or preached among them . and that the words , what is to be known of god , cannot be meant of whatever can or is to be known of god was manifest in them ; as the text doth not say it , so it is a manifest falshood : it cannot be said of the best christians , ●hat whatever is to be known of god , is made manifest in them ; for the best know but in part , and there is still more to be known of god , even in the best of christians , than what is at present revealed , or made manifest in them . and it is very evident from the following words , what paul meant by that saying , what is to be known of god ; or as it is in the greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . viz. the eternal power and god-head , which was made manifest , partly by the things made or created without men , and partly by some divine illumination within them . but doth it therefore follow , that because those heathens had some knowledge of the eternal power and god-head , that therefore they knew all the fundamental princiles of the christian religion ? by no means , more than it followeth , that w.p. knoweth some things of england , and some other countries , partly by history , and partly by his sight of them , therefore he knows the whole earth , so far as it is habitable . he brings another proof , that the light in every man's conscience is the rule of faith and life , from micah 6.8 . he hath shewed unto thee , o man , what is good , and what god requireth of thee , &c. which ( saith he ) could not be , without the light of his son shines in man's conscience ; therefore the light of christ in the conscience , must needs have been the general rule , &c. answ . his consequence is again denied , which he doth not prove , it has the same defect with his foregoing proofs , that he confounds the author , and efficient cause of faith , with the rule , which is the instrumental cause thereof . but let it be further considered , what the following words are , not mentioned by w.p. here , and let them be compared with the foregoing words , ver. 7. will the lord be pleased with thousands of rams , or with ten thousands of rivers of oyl ? shall i give my first born for my transgression , the fruit of my body for the sin of my soul ? ver. 8. he hath shewed thee , o man , what is good ; and what doth the lord require of thee , but to do justly , and love mercy , and walk humbly with thy god ? and it will appear , that the words at least have a comparative sense , as intimating that justice , mercy and humility , or humble walking with god , are more acceptable to god , and the greater things of god's laws , than all outward sacrifices were . but doth it therefore follow , that god did not require those outward sacrifices then to be offered up , or that god did not require faith in the people of israel , that he did command them ? and if such a faith was then required of them , which the common dictates of the light in every conscience did not teach them but special revelation ; by the like reason , it can be proved , that the faith of christ the great sacrifice , as he was outwardly to be offered up , of which all the outward sacrifices were types , was also required by the lord from that people , the which faith , all the faithful then had , and by which faith , they received the remission of their sins according to acts 10 ▪ 43. but seeing the light within every man gives them not this faith , nor teacheth it them , it evidently follows , that the light within every man is not the rule of the christian faith ; it may be further said , that the words micah 6.8 , 9. if they were to be understood , with respect to meer heathens and gentiles , who have not the external word , might imply , that no more is required of them , than those general things which the law or light in them doth teach them , and is the only rule they have ; but these words seem not to be spoke with respect to meer gentiles , but rather to them that were by profession the church of god ; and though neither faith nor repentance , nor many other evangelical virtues and duties are there expressed , yet without doubt they are implyed , as well as where faith is only exprest , in many places of scripture , love and other virtues are implyed . and indeed by the like fallacy w.p. might infer , that our whole religion consists in practiseing the duties of the 2d . table from james's words , pure and undefiled religion is to visit the fatherless and the widow , and to keep unspotted from the world. and that consequently he that doth this , though he practise none of the duties of the first table , he has religion enough , yea though he have no faith in god , no fear of him nor love to him , if he be charitable , and temperate , as it has been reported some atheists have been . page 5. his next argument is , it was by this law , that enoch , noah , abraham , melchisideck , abimilech , job , jethro , &c. walked , and were accepted , as saith jreneus and tertullian , they w●re just , by the law written in their hearts , then was it their rule too , and in that just state answ . this argument hath several defects in it . 1. to argue from a law or rule of moral justice , to a law or rule of faith in christ the promised messiah , without which faith there is no promise of eternal life and salvation in all the scripture . secondly , that he jumbleth abimelech and jethro , ( none of which were prophets ) with abraham , and others that were prophets , and had extraordinary revelation , concerning the messiah . thirdly , that he makes no distinction betwixt what the light or word did reveal commonly in all men , by the common illumination , and what that same word did reveal to the prophets , and by them to the faithful , by special revelation and illumination . and indeed all his arguments are in great part built on this fallacy , of not distinguishing , but confounding the common or general illuminations , given to all men , from the special and extraordinary given to some . that the common illumination of the divine word , was to the patriarchs , abraham , noah , &c. a law , or rule of justice is granted ; but that it was to them a law , or rule of faith , whereby they believed in the promised messiah , is denied , for that was a special revelation , that was the law or rule of that faith , and not the common illumination , though both common and special , were and are from the same divine word ; yet this hinders not their distinction ; as all the creatures of god have one creator and author of their being ; yet this hinders not , but that the creatures are widely distinct one from another . section 3. his first and second arguments , that the scripture is not the rule of faith and life , answered . page 5. in the next place he pleads , that the scriptures cannot be the rule , arguing thus , arg. 1. how can they be the general rule , that have not been general . answ . he is still guilty of confounding and jumbling things that ought to be distinguished . 1. none saith , that the scriptures are a general rule : if by a general rule , he means a rule actually obliging all men whomsoever , for the scripture obligeth none but such , who either have them , or at least can by some possible means have them . 2. it is granted , that the law or illumination that is in all men , is the general law , or rule of justice and morality to all men. but what then , will it follow , that christians have no other rule , but that of moral justice ? 3. he ought to have distinguished , betwixt the general law , or rule of justice given to all mankind , and the general superadded law , and rule of christian faith and practise , given in general to christians ; but for want of this distinction , he deceives himself , and seeks to deceive others , with fallacious arguments . page 6. he brings an objection thus , but granting that the light within were so , [ viz. the general rule ] before scripture was extant , yet , &c. answ . he supposeth that to be granted , which ought not to be granted , viz. that the common illumination before scripture was extant , was the rule of the faith of all the faithful , who lived and died in the faith of the promised messiah , by whom they believed to have remission of sin and eternal life . this is altogether denied , for this faith they had not by the common illumination , but by special revelation given to some by prophesie , and to others by means of their prophesies . page 6. his quotations out of gentile authors , as thales , pythagoras , socrates , &c. prove no more at most , but that they acknowledged an inward law , rule and principle , of justice and moral virtue placed in mankind : but what saith all this , to prove that all mankind had , or have , a law or rule of the christian faith ? nothing at all . page 8. arg. 2. he makes a fresh assault , to prove that the scriptures are not the rule of faith and life , &c. his argument is this , if now the rule , then ever the rule ; but they were not ever the rule , therefore they cannot now be the rule . that they were not ever the rule , is granted . that they are not therefore now the rule , i shall prove ( saith he ) thus : if the faith of god's people , in all ages , be of one nature , then the rule but of one nature : but clear it is , heb. 11. the faith has been but of one nature , consequently the rule but of one nature . in short , if the holy ancients had faith , before they had or wrote scripture , they had a rule , before they had or wrote scripture . answ . his whole way of arguing here , is extreamly weak , to detect which , let him consider , when it is commonly said , the scriptures are the rule of faith , it is not meant simply and barely the written letter , but the doctrine delivered in or by the written letter , is the rule , which at other times is thus expressed , the word of god contained in the scriptures of the old and new testament , or the revealed will and mind of god , delivered to us by scripture , is the rule of christian faith , &c. and seeing the doctrine of faith in the promised messiah , and of eternal salvation , through faith in him , is the same , in the essentials and fundamentals of it , now as then , and then as now without any substantial variation ; it is evident , that as the doctrine now committed to writing , is the same it was before it was in writing , the rule is still the same , and the faith is the same , for substance and nature ; for the different manner of conveying the doctrine , makes no essential difference , either in the doctrine , or faith , and consequently nor a different rule . as when the doctrine is delivered by preaching or writing , to one nation in one language , and to other nations in other languages ; yet the doctrine may be still the same : nor doth it change the nature of the doctrine , that some had it by prophetical inspiration and revelation , without any external mediums ; and others had it by and through some external mediums , as by means of the ministry of faithful men faithfully conveyed , through the several ages , the spirit of god inwardly by his secret inspiration , moving the faithful to believe the doctrine preached to them by such faithful men. and here i would have him to consider his great default , in not distinguishing the inspirations of god's spirit , the want of which leads him into so many by-paths , as if all divine inspirations were prophetical , and of the same nature , with what the prophets and apostles had , as prophets and apostles ; whereas the scripture plainly distinguisheth the various gifts , operations , and ministrations , of one and the same god , lord and spirit ; all which may be accounted divine inspirations : are all prophets ? said paul , 1 cor. 12.29 . intimating they were not all prophets , who yet were true saints and believers , all which had the same spirit inspiring them all , but not the same manner and kind of inspirations , but far differing ; the prophetical inspirations taught them the doctrine of faith without all outward teaching of men ; but the inspirations of other faithful men , who were not prophets , did teach them the same doctrines , by means of outward teaching of men. section 4. his third , fourth and fifth arguments , answered . page 9. arg. 3 he frames a new argument here , which he sets out in a two-fold dress ; i shall produce it in its best dress ; and thus it is , such as the faith is , such must the rule be ; but the faith is ( as before ) inward and spiritual , therefore the rule must be inward and spiritual , which no meer book can be . answ . here he takes his consequence as granted , without any offer of proof ; but it is altogether fallacious : if by the term such , he mean such every way , and in all respects , and universally such , it will infer the greatest blasphemy , ( ad hominem ) as to argue thus , such as the faith is , such must the rule be ; but the faith is an act , or thing that had a beginning in time , therefore the rule is an act or thing that had a beginning in time ; and that rule , according to him , being the word and spirit of god , which is god , therefore god ( absit blasphemia ) had a beginning in time . if by the term such , he mean not such universally , but only in some respects , as because the faith is true and certain , therefore the rule is such , his proposition is granted , but then the consequence would not follow , that because the faith is inward , the rule is only inward , no more than it will follow , that because my sight of an object , is in my eye , that therefore the object is no where but in my eye . he grants , that until the son came , the law outward was a rule , pag. 19. and yet all those holy ancients who lived before the son came , had the true inward faith , therefore they had the true inward rule , and not the outward rule , by his argument , which destroyeth his former argument . his syllogism transgresseth a certain rule in logick , the major proposition in the first figure , must not be particular . page . 8.9 . as to his authorities and testimonies , out of justin martyr , and clemens alexandrinus , to prove that the word and spirit is the only rule of faith , that socrates and heraclitus were christians as living with christ the word . it may be supposed that justin martyr and clemens alexandrinus , might thhink that they had faith in the promised messiah , as abraham , had , nor hath w.p. proved the contrary ; and if they had that faith , the rule of that faith was the same as to us , to wit , the doctrine of faith , which is still the same whither given by prophetical inspiration , or by an outward ministry . his quotation out of eusebius , affirming that abraham , and the ancient fathers were christians , and his defining a christian to be one , that by the knowledge and doctrine of christ excels in moderation of mind , in righteousness and continency of life , &c. has not the least weight to confirm w. p's . most false doctrine , viz. that deism and christianity are but one and the same thing , and have but one and the same rule , to wit , the light as with respect to the common illumination ; for eubseius in the definition of a christian , makes the doctrine of christ that whereby he excels in those vertues . but can w.p. prove , that the doctrine of faith in christ , as god-man , for remisiion of sin , and eternal salvation , was no part of the doctrine of christ , according to eusebius's sense . page 9. arg. 5. he proceeds to a new argument , against the scriptures being the rule . if the scriptures were the general rule , they must have always been a perfect rule , ever since they were a rule , but this ( saith he ) is impossible , since they were many hundred years in writing , and are now imperfect also as to number . how then are they the perfect rule ? and if imperfect ( saith he ) how can they be the rule of faith , since the rule of faith must be perfect ? answ . this argument surely is very imfect , as well as offensive , so openly to charge the holy scriptures with imperfection . is the common discovery by the light within given to all mankind , a perfect discovery of all things necessary , given to all at once ? he grants , it is not , comparing the light within to a school-master , that first teacheth the children to spell , before he teach them to read , chr. quak page 18. what if all or much that was either spoke or writ by prophetical inspiration , was not at first extant , this doth no more argue , that the scriptures are imperfect , than that it argueth , that because our blessed lord from the dimensions of a child increased to the dimensions of a man ; that therefore he was imperfect when a child , whereas a child and a man have the same essential perfections : and in like manner , the doctrine of the christian faith , concerning the remission of sin , and eternal salvation , by the promised messiah , was the same , and had the same essential perfections from the beginning of the world , and in all ages , as it has now . and one tenth part , yea perhaps much less than one hundred part of the writings of the holy scriptures , do perfectly contain all the essential parts of the christian doctrine , which yet makes not the other parts superfluous . i would fain know , if god almighty had given to w.p. but an estate of one hundred a year , might not that without more have been a full enough provision for him ; doth it therefore follow , that the other hundreds he hath beside , are superfluous ? besides , if not only , the number of the books of the holy scriptures is increased , beyond what it was at first , and for many ages after , but that divers very profitable doctrines have been super-added , to the fundamental , and some new commandments given by god almighty to latter ages , that were not at first given . doth this argue any imperfection in the commands of god ? but that new commands were given , to some in one age , that were not given to others in former ages , w.p. i think cannot deny , yea that to abraham , the commandment of circumcision was given , in the ninety ninth year of his age , the scripture testimony is plain ; doth it therefore follow , that the commands formerly given him , or the promises , or his faith before that time was lame and imperfect ? if adding new commands by god himself , to what was formerly given by him , doth not make the body of god's commandments imperfect , nor doth adding to the rule of faith , by divine authority , make the rule as first given imperfect : yea w.p. grants , page 2. that though men in all ages had some knowledge of god , yet not upon equal discovery . and in his christian quaker , page 18. things are necessary in reference to their proper times , that may be requisite to morrow , which is not to day . if then all men have not the same discovery , they have not the same general rule . section 5. his sixth argument , taken from the imperfection of the scriptures , answered . it is greatly worth our noticeing , after that w.p. hath argued against the scriptures being the rule , because they were not all given at once , but at sundry times , whence he infers their imperfections , and consequently that they are not the rule of faith and life . yet in page 22 , he makes the new creature , or new creation , to be the rule , and on the margent quoting , gal. 6.16 . as many as walk according to this rule , or in this rule , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and phil. 3.16 . he saith it must be understood , let us walk in the same attainment ; and he saith , the rule mentioned phil. 3.16 . is spoken of the measure of attainment . pray consider how his argument here , for the new creature and measure of attainment , being the rule of faith and life , quite overthroweth his argument , against the scriptures being the rule , because as he suggesteth , they are imperfect , they were not all given at once . that one age of christianity should have one rule , and another age another rule , he makes it very absurd , p. 24. but is the measure of attainment the same in all christians , and in all ages ? i suppose he will say nay ; then by his own argument , the lesser attainment in some ages and persons is imperfect , and therefore cannot be the rule of faith. and will he say , the new creature has the same stature in all christians ? or will or can he say , that the new creature is so perfect in him , that nothing is to be added to it ? if nay , then by his own argument it is imperfect , and therefore not the rule . and whereas he quotes drusius on the margent , to prove from gal. 5.6 . that faith that works by love is the rule , that is according to him , faith is its own rule , for the subject of his discourse is , what the rule of faith is , which one time he makes to be faith it self , p. 22. another time christ himself , and the spirit ; a third time neither this nor that , but the testimony of the spirit , internal revelation and inspiration , the eternal precepts of the spirit in mens consciences , there repeated and declared , p. 25. but again , how can the new creature be the general rule , seeing all men have it not who have the scriptures ? if because the scriptures are not general , they are not the rule , as w.p. argueth , by the like reason the new creature is not the rule , because not general , and consequently by his way of reasoning , all unregenerated persons have no rule at all . but if unregenerated persons have a rule , who have not the new creature brought forth in them ; then by his own way of arguing against himself , one part of mankind , to wit , the regenerated , have one rule , which is the new creature ; and the other part , to wit , the unregenerated , which is commonly the greater part , have another ; but that , according to him , is absurd , for then all have not one and the same general rule , which he contends they ought to have . that there is a general rule of moral honesty and justice given to all men , the same which paul calls , the law writ in the hearts of the gentiles , is granted ; but that there is a general law or rule of faith , concerning salvation by christ crucified , is denied . section 6. whither the new creature , mentioned gal. 6.16 . is the rule of faith : and whither the doctrine is the rule to the new creature , or the new creature the rule to the doctrine ; and which is the prior or principal rule . as touching these places of scripture , quoted by him , touching the rule , as gal. 6.16 . phil. 3.16 . 2 cor. 10. 13 , 15. none of them all say , either that the light within , or the new creature , is the rule of faith and life ; nor doth he give any proof by any true consequence that it is . and here by the way , w.p. should be put in mind , to prove what he asserts by plain scripture , without consequences , which his brethren commonly allow not of ; but when any of their opponents argue with them , by consequences , however so fair , they will not allow of them : and yet throughout this whole treatise of w.p. he brings not one argument from express scripture to prove his matter , but proceeds all along by consequences , not one of which is fairly and truly inferred , as will appear in the thorough examination of them . the rule mentioned gal. 6.6 . hath a plain and easie reference to the proposition laid down by the apostle in the foregoing verse , which is this , that in christ jesus , neither circumcision availeth any thing , nor vncircumcision , but a new creature . this proposition laid down by the apostle , in so many express words , is an excellent rule , and one of the many excellent rules appertaining to the christian religion , the intire body of which rules , is deservedly called the rule ; and well might the apostle say , as many as walk according to that one rule , which is very comprehensive , peace be upon them ; for he that duly walks according to that rule , will be careful to walk according to all the other rules appertaining to the christian religion , whereof that one is a main . but let it be granted , that in some sense , the new creature may be allowed to be a rule ( as i see no hurt to allow it in some sense ) and a law to him , or them in whom this new creature is wrought , or brought forth ; for even those gentiles , which did the things contained in the law , are said by paul , rom. 2. to be a law to themselves : which did shew the work of the law writ in their hearts : then surely much rather every regenerate person , by reason of his new nature , may be said to be a law or rule to himself , according to that saying of boetius de consol . phil. quis legem det amantibus ? major lex amor est ipse sibi . the love of virtue is greater than any law that can be expressed or laid down in words . but how ? as law there is understood not properly , a law or precept informing the understanding , but metaphorically , as it is an inward power , having a mighty impulse upon the will of a good man ; even as the love of vice is a mighty law , that acts with a mighty impulse on the will of a bad and vicious man : hence as the one may be understood to be ( even in the scripture sense ) the law of the spirit of life in christ jesus , so the other may be understood to be the law of sin and death , law in both these respects being understood not properly but metaphorically , as when we commonly say , god almighty the great author and creator of nature , hath given a law to the nature of every thing , as weight to stones and metals , whereby they are moved downwards , and levity to fire , whereby it is moved upwards ; but whither these motions proceed from an inward or external cause in these natural bodies , is not the proper matter of debate here , only the instance is given to shew , that law hath commonly a metaphorical sense as well as proper , and so hath the word or term rule . and i suppose w.p. though perhaps not much acquainted with school-distinctions , hath heard of the distinction of a rule into regula regulus , and regula regulata , i. e. the rule ruling , and the rule ruled , at least of the primary and secondary rule ; for he hath allowed in this treatise , that the scriptures may be called a secondary rule , at least in several parts of them . and why may not much rather the new creature , or work of sanctification , be called a secondary rule ; and the doctrine of the christian religion , consisting of many excellent precepts and promises , and other gospel truths , the primary rule ? yea , that it is so , is evidently proved , because the new creature it self , to wit , the work of regeneration and sanctification in the souls of the faithful , is instrumentally wrought by the form of doctrine contained in the holy scriptures , the spirit of god , ( working by and with the said form of doctrine ) being the principal agent and efficient , according to rom. 6.17 . ye have obeyed from the heart , that form of doctrine which was delivered unto you , or as the better translation is out of the greek , unto or into which ye were delivered , the word translated form is type , signifying pattern , mould or frame , according to the fashion of which a thing is made , as when a piece of clay is formed by the potter , by the frame to which it is applied , or wax receiveth the impression of the seal ; or a vessel of brass , tin , or silver is framed by the mould into which it is cast . now as the mould or pattern , whereby any vessel is framed , is prior to the vessel , and the shape or fashion of the vessel , is posterior to the pattern or exemplar , according to which it is framed , even so the new creature is posterior to the form of doctrine contained in the holy scriptures ; and this evidently proves , that the doctrine contained in the holy scriptures , being the same that was extant in the church of god , before it was committed to writing , hath the precedency and priority in point of a rule to the new creature ; so that the doctrine , to wit , the doctrinal word and words of god , given by god and christ to the holy prophets and apostles , and by them to other men , who by means thereof are converted , and inwardly renewed , regenerated and sanctified , through the operation of the holy spirit , as the principal efficient , is the rule to the new creature , and not the new creature the rule to the doctrine : hence it is that the word of god , to wit , the doctrinal word , or word of doctrine , is by a metaphor called seed in scripture , for of seed , plants , trees and animals are produced . and seeing according to scripture , faith is wrought by hearing the word outwardly preached in god's ordinary way , and that word is the doctrine of the christian religion , given originally by god and christ , to the prophets and apostles , and by them to us , it evidently follows , that faith , or the new creature , is not a rule to the doctrine , but the doctrine is a rule to the faith , and consequently the doctrine is the primary rule of faith and life , but not that faith and life is the primary rule , or any rule at all to the doctrine , even as in natural generation the seed is before the birth and fruit , so is the doctrine before the faith , and before the person that is the believer or saint , and regenerated person , as such , and before the church , for the word and doctrine doth not depend on the church , nor is built on the church , but the church depends on it , and is built thereupon , eph. 2.20 . jesus christ himself being the chief corner stone , and great foundation of both . section 7. the rule of the christian faith , must be a doctrine which sets before our minds , all the credenda , or things necessary to be believed in certain propositions , concerning which , the mind of man can give a judgment , affirmative or negative . again , that the doctrine is the most perfect rule , being compared with the new creature or work of sanctification , is evident , because so far a man is said to be the more sanctified and redeemed , the more that his faith , love , hope , humility , patience , temperance , justice , and other virtues , comes up to a conformity to the precepts of god and christ faithfully declared to us in the holy scriptures . and notwithstanding the high pretentions of some among the people called quakers to perfection , yet i appeal to w. p's conscience , if he can or dare say , or think , that his sanctity , or virtues come up to a full conformity to the holy precepts delivered in the holy scripture . is his faith as great , as the doctrine given us in the holy scripture requires it to be ? is his love as perfect perfect and compleat ? is his meekness , patience and humility , justice , temperance and piety equal to the heighth , breadth , depth , and length of all god's commands , even as outwardly delivered in the holy scriptures ; i trust he hath so much discretion as to say nay ; then let him not exalt his sanctity , or work of the new creature wrought in him , above the sanctity of the holy doctrine , and precepts of god and christ contained in the holy scripture , making his sanctity , or new creature in him , superior or primary rule to the doctrine ; but let the doctrine have its due place , to be a superior and primary rule , to his sanctity , or work of the new creature wrought in him ; let his faith and love , and other virtues ( if he hath them ) be ruled by the doctrine of the holy scriptures , and subjected thereunto , but let not the doctrine be subjected unto his faith and virtues , which are far inferior to the purity , spirituality and holiness of the doctrine . but if he will say , the new creature in him , is the greatest , and highest , and most perfect rule , whereby to square his faith and life , it followeth that he is arrived at the highest pitch of holiness , for what can be beyond , or above the highest and most perfect rule of sanctity ? but again , the greatest sanctity ( that is possible ) of men , or angels , simply considered , could not have given the knowledge of christ's incarnation , and of our redemption by him , without a divine revelation ; therefore the sanctity or new creature in the holiest of men , could not be to them a rule of faith , as touching these mysteries . if he will say , there is a higher and more perfect rule of sanctity , than the new creature wrought in him , let him tell us what it is , if not the doctrine delivered in the holy scriptures , the laws , precepts and commandments delivered there . if he say the light within , or christ and the spirit within , is that highest and most perfect rule of sanctity . to this i answer , the spirit , or light within , abstractly considered , cannot be properly a rule ; i say abstractly considered from the doctrines and precepts delivered by the spirit , whither internally , without any external medium , or externally by some external meidum . nothing properly can be a rule of christian faith , as in respect of the peculiar doctrines of the christian religion , but that doctrine which sets before our minds , certain propositions of truth , to which the mind can and ought to assent from sufficient motives of credibility , which w.p. from his own definition of faith must allow . for he defines faith ( page 4. ) to be an assent of the mind in such manner to the discoveries made of god thereto , as to resign up to god , and have dependance on him , as the great creator and saviour of his people . [ where note that he wholly passeth by , christ considered , as god-man , from being concerned in the object of faith , and so his faith is no other , but the faith of a meer deist . ] now seeing he defines faith to be an assent of the mind , to certain discoveries made of god thereto , &c. these discoveries must be certain propositions set before the mind , in some form of words mentally conceived and apprehended ; for the nature of the mind , or intellect of man is such , that it cannot judge what is true or false , but as the truth is set before it in certain propositions consistng of words , at least internally conceived and apprehended ; for the assent of the mind , is a judgment of the mind formed , whereby it judgeth this or that to be true ; and if it be a true judgment , it must have some proposition consisting of words , concerning which it is enabled either to affirm or deny what is really true ; as the mind cannot assent to this great truth , that god is not a body , but by a negative proposition consisting of some words , which is a negative judgment ; nor can it assent to this other proposition , that god is a spirit , but by an affirmative proposition , consisting of some words , at least internally conceived , [ called by some idea's ] which is an affirmative judgment ; and therefore so far as faith is an act of the intellect , and an assent of the mind , it must needs have some words , at least internally proposed to it , whereby it is capable to give an assent to the truth of what it judgeth ; and seeing in matters purely of faith , the mind is not capable of giving an assent to the truth of them , without some sufficient motives of credibility , as that they are given of god , who is a god of truth , and cannot lye nor deceive . from these considerations it is evident , that as there can be no assent of the mind or intellect without words , or idea's , so there can be no faith without them , and consequently that the rule of faith must be certain propositions consisting of words and sentences , such as god delivered to the prophets , and which are recorded in scriptures , such are , that the word was made flesh , that a virgin should conceive and bare a son , and that son should be the saviour of the world ; that by his death he should reconcile us unto god ; that he should rise again from the dead , on the third day , and ascend into heaven ; and that he should there remain , appearing in the presence of god for us , our mighty advocate and intercessor until he come again , to judge the quick and the dead , &c. how can the mind of man assent to these great truths , without words , at least internally conceived ; if he cannot , as every intelligent person must acknowledge , then those very words , as they lye in a certain series and order of propositions , are the rule of his faith. but seeing these words have no self-evidence , but the evidence of the truth of them depends on the veracity of god , the original author of them ; the next thing to be enquired into is , what is the great and most principal motive of credibility to move , and effectually perswade the mind , that they are the words of god ; surely he who believes that there is a god , cannot but assent to this proposition , that whatever god hath said is true , that all the words of god are words of truth , it hath as immediate evidence to him , that has the least true knowledge of god , as that the whole is greater than the part . that then which is only requisite to move the mind of man to assent to any words delivered to us , as the words of god , is to have a sufficient motive of credibility given us , why we should believe them to be indeed the words of god. that the prophets and apostles knew , that all the words they delivered to men , as the words of god , were infallibly the words of god , is generally granted by all that own the truth of divine revelation , the manner of their conveyance to their understanding , being with such a divine power , majesty and glory , and making such a divine impression on them , as infallibly assured them ; and this many times without all miracles proposed to their outward senses . section 8. that the faithful have as good assurance of the truth , and divine authority of the holy scriptures , by the ordinary inspirations of the spirit , in the use of the outward means , as the prophets had by extraordinary and prophetical ; the distinction betwixt them , explained . the great question therefore that remains now to be considered and resolved is , whither the faithful cannot have , and actually have not , as good assurance , in respect of all fundamentals and essentials of the christian faith at least , that the words delivered by the holy prophets and apostles , were the words of god , as if they had received them in the same way and manner , as the prophets and apostles received them , which was without any external medium , such as the ministry of men and books , whereas the way that we now receive those words , is by some external medium , to wit , the ministry of men and books . i shall not here insist upon the external motives of credibility , taken either from so many thousands of the best and wisest of men , in the several ages of the world , since the words were committed to writing , who have received and embraced them , to be what really they are , even the words of the living and true god , or such as are taken from the words themselves , as outwardly delivered , such as the simplicity , purity , majesty and efficacy of their doctrine , the harmony of the several parts , the fulfilling of the many prophecies contained in them , the many other incomparable excellencies of them , the wonderful effects they have had on many thousands and millions of men , in being instrumental to their conversion from idolatry and ungodliness , to true piety and sanctity ; all which are of great weight , to convince the reason of men ; but because all this doth amount to no more but a rational conviction , and doth not beget a divine assent or perswasion , therefore i conclude with all orthodox and sound christians , that our full perswasion and assurance of the infallible truth , and divine authority of them , is from the inward work of the holy spirit , by his internal and supernatural illumination , inspiration , and revelation , and secret and most inward teaching in our hearts , by sensible and perceptible impressions , sealing to the truth of them , upon our hearts and minds . and here i think fit to guard against a two-fold extream , that i find too many run into , both greatly and dangerously erroneous ; the one is of some , that grant indeed , that the spirit doth inwardly operate in the souls of men , and more especially in the souls of the faithful ; but this operation , or agency and efficiency of the spirit , they will have it only to be effective , and no-wise objective ; that is to say , no-wise perceptible , or sensible to the soul , in which the spirit doth so operate : hence it is , that some of them have called this internal operation of the spirit even in the faithful , medium incognitum assentiendi ; the which assertion being so repugnant to the scripture testimonies in many places , that hold forth the spirits internal operations and virtues to be as sensible , upon the internal and spiritual senses of souls , in any good degree , inwardly quickned and made alive to god , as the operations of outward light , heat , cold , or the most affecting objects of sight , taste , smelling and feeling , are upon our outward and bodily senses ; and also being so contrary to the experience of many thousands of true experienced christians , i shall not insist here any further to refute it . the other as dangerous and erroneous extream is of such , of whom is w.p. and his party , as plainly appears by what he layeth down in this treatise , and oft elsewhere in his books , who hold , that the manner and kind of the spirits internal inspirations , revelations , illuminations , and inward teachings , is the same with that which the prophets and apostles had ; that is to say , that whatever ( they think ) they have a divine knowledge and faith of ; the words , which are necessary to be the rule and medium , to the obtaining this knowledge and faith , must be given them , as they were given to the pen-men of the holy scriptures to wit , without the external medium of the holy scriptures , and without any external teaching whatsoever ; and that therefore their faith and knowledge , so far as it is divine , hath no dependence on the words delivered in the holy scriptures ; but whatever they know or believe , by a divine knowledge and faith , it is wholly from words inwardly given them from the spirit , without all outward conveyance of men or books . hence it is , that w.p. calls his and his brethrens rule of faith and life , the eternal precepts of the spirit in mens consciences ; but as for the precepts and words outwardly delivered in scripture , they are but to him , what pythagoras , and other philosophers quoted by him , page 6. judged of other writings , to wit , liveless precepts : hence many of his party have presumed to call them , a dead letter , death , and carnal . yet page 25. he is so yielding and seemingly kind to the scriptures , that he grants them to be a subordinate , secondary and declaratory rule . such a subordinate , secondary and declaratory rule ( saith he ) we never said , several parts of scripture were not . here observe for all his professed kindness to the scriptures , he will not allow all the parts of scripture , but only some parts of it , to be so much as a subordinate , secondary and declaratory rule : though even the ceremonial precepts , he has as great reason to believe them to be the words of god , and consequently a rule of faith , though not of practise ( as touching the external types ) as truly as any other parts of scripture . but seeing every subordinate and secondary rule , pre-supposeth a primary rule , which hath no dependence on the secondary ; though the secondary is wholly from the primary , as the transcript is wholly from the original ; but the original is intirely compleat and perfect without the copy or transcript ; it is evident that according to him , he hath all what he thinketh to be a divine knowledge and faith , wholly from his primary rule , and nothing from the scriptures , which he calls the secondary , for the excellency of the primary rule is , that it teacheth all that is to be divinely known or believed , without the need or help of any secondary rule , otherwise it should not be primary , nor should the scriptures in that case be a subordinate rule but co-ordinate , and of equal dignity , necessity and use with what he calls the primary ; for whatever is a primary , full , adequate and perfect rule , such as he will have only the light within , or by whatever other name he designs it , it must propose to him all the credenda and agenda , i. e. all things he ought to believe and practise , without any other rule whatsoever : and yet in contradiction to his own doctrine he grants , p. 25. that by and through the scripture , as some instrument , this great and universal rule ( which he will have to be , the living , spiritual , immediate , omnipresent , discovering , ordering spirit of god ) may convey its directions . judge reader , if this be not a contradiction to his former doctrine , and a great impertinency , surely as he who hath the original , has no need of the copy , nor great use of it for himself ; so if w.p. have such a perfect compleat primary rule that teacheth him , without scripture , all what he ought to know , believe or practise , i cannot understand of what great use the scripture can be unto him , or at least it is of no necessity to him , this primary rule hath taught him all before-hand , otherwise it is not primary . if it be objected , that the prophets and apostles had the spirits inward teachings , to be their primary rule , in what they delivered as prophets and apostles , and yet they made use of the scriptures , such as were penned before them . i answer , because neither the prophets ▪ nor apostles were taught in all things , that they believed and practised , by the spirits inward teachings , as the primary rule ; but only , in what they spoke or writ as prophets and apostles , in other things which they had not by prophetical inspiration ; the scripture , what was then extant of it , was the primary rule to them , as well as to others of the faithful , who were neither prophets nor apostles . section 9. that the doctrine of the holy scripture is the rule of faith , which faith , the spirit of god , being the principal efficient , begets and works in the faithful , by the doctrine , which is the instrument of the spirit . that it brings confusion , and derogates from the spirit , to make the spirit the rule . arg. 6. another of w. p's great arguments , to prove , that the scripture is not the rule of faith , p. 13. is , how shall i be assured ( saith he ) that these scriptures came from god. if with the spirit that gave them forth , which searcheth the deep things of god , ( a measure of which is given to me to profit withal ) then it is most congruous , to call the spirit , by way of excellency , and not the scriptures , the rule . i answer , denying his consequence , it is indeed allowed , that it is congruous , for that cause , to call the spirit the principal efficient and moving cause , together with christ , and god the father ; but most incongruous , false and pernicious , to make him to be the rule ; which is so far from giving the due honour and excellency to the spirit , so to do , that it derogates from his honour and excellency ; for it confounds the efficient cause with the instrument , and is as absurd as to say , the square , or carpenter's rule , that the carpenter works with , that is but of wood , is the carpenter himself , which is extreamly false ; it is no derogation from the spirit , to say , that he useth the rule or instrument of his own preparing , whereby to frame and fashion us , according to his good pleasure , as the carpenter useth his square or rule , to frame his pieces of wood to put into a building . and for the better clearing of the matter , a little further , when all orthodox christian writers say , that we are assured , that the scriptures came from god , with , or by the spirit that gave them forth ; they mean not , that the spirits inward testimony or witness to the divine authority of the scriptures , is any new or repeated testimony of the words and doctrines of the scripture , which is not necessary , but only by way of putting a seal on a deed or bond , together with the hand or subscription of him that gives the deed or bond ; which hand and seal confirms the truth of the bond ; yet it doth not tell what the contents of the deed or bond is , nor is it necessary it should , the deed or bond it self tells the contents of it . and to use the schools distinction a little in the case , the doctrines and words contained in the holy scriptures , are the material object of faith , to wit , quod creditur , i e. what is believed ; but the spirits inward testimony , seal or impulse , and motion , which carrieth in it a peculiar evidence , that none knoweth , but he who hath it , is the formal object of faith , to wit , propter quod creditur , that inward motion and influence , impression and influence of the spirit , that sensibly and perceptibly moveth the faithful to believe the truth of the scriptures , as being the words of god. nor is this controversie , about the rule of faith and life , a logomachy , or strife of words , as some may ignorantly suppose , but a most material case , and of most dangerous consequence , to exclude the scriptures , which are the great and blessed means that god has appointed us , for begetting true faith , knowledge and obedience in us , through the mighty operation of the spirit of god. but if what the spirit of god hath appointed us to be the means and instrument of our knowledge , and faith , and practise , and the rule whereby to discern truth from error , right from wrong , with the spirits internal illumination , we prove neglectful of it , to wit , of the holy scriptures , in the frequent use of them , by reading , hearing , meditation and prayer , we provoke the holy spirit to depart from us , and to leave us to our vain imaginations , and satan's suggestions and delusions , to be received by us as divine revelations , and inspirations , as hath happened to many , to their unspeakable hurt . again , as the spirit , nor yet his internal inspiration , or illumination , and revelation , is not the rule of faith , but the principal efficient of it , and his internal inspiration , illumination and revelation , is the objective medium , moving the mind to assent to the truth of the doctrines contained in the holy scriptures , but not the rule of faith , nor the material object of it , so nor is the spirits internal illumination , inspiration and revelation , the rule of interpretation of scripture , but that which enlightens the understanding , and opens the spiritual eyes of the mind to understand the scripture , or so much of it at least as contain the fundamental doctrines of christianity , and beget a saving , sanctifying and savoury knowledge of them , without any other rule than the scripture it self ; for as when our eyes are opened , and receive outward light , to see an object , we need no new object , whereby to see the object proposed , but that our sight be strengthned , and enlightned ; so in receiving a spiritual understanding of scripture truths , we need no other rule , either outward or inward , but the scripture it self ; only we need the spirits inward illumination , inspiration , and revelation , to assist and help us to a saving understanding of them , by way of an objective medium . section 10. his seventh argument , against the scripture being the rule of faith ; from his arguing , that they are obscure , and have not the method of a rule , answered . page 10. arg. 7. another reason he gives , which he calls his third reason , is , from the obscurity of them that they are not plain but to the spiritual man ; they seem not in their own nature and frame , to have been compiled and deliver'd as the general rule , and intire body of faith , but rather written upon particular occasions and emergencies , the doctrines are scattered throughout the scriptures , insomuch that those societies who have given forth verbal confessions of their faith , have been necessitated to toss them to and fro , search here , and search there , to lay down this or the other principle . besides here they are proper , there metaphorical ; in one place literally , in another mystically to be accepted . and after diverse other words of complaint , against their being the rule , he concludes , thus peter said of paul's writings , that in many things they were hard to be understood , therefore not such a rule which ought to be plain , proper and intelligible . answ . reader : what think'st thou of this sort of language , in derogation from the holy scriptures ? what if i should say of w. p's and all his brethrens writings , what he here saith of the scriptures , that they are neither plain , proper , nor intelligible , would he not account that saying , a derogation from them ? if this be not to prefer the friends writings to the scriptures in these mens esteem , let the impartial judge , most of which have the advantage above the scriptures , by his arguing , the scriptures were writ upon particular occasions , but some of their books at least designedly writ , in the scriptures , the doctrines are scattered here and there , but in w. p's and g. w's books , the doctrines and principles are in excellent order , and lye together . paul's writings in many things are hard to be understood , and beside they were originally writ in greek , which many understand not , and we have not the autographa , but copies , and of these great variety and difference , as he argueth against the certainty of the scriptures , upon the foundation of all others that are not one with them , in making the spirit the rule of faith. p. 23. but we have the autographa , or at least the first printed copies of g.w. and w.p. without any variation , or difference in matter ; and which is a great advantage , their writings are the dictates of the holy ghost , originally in english ; whereas we have nothing of the scriptures originally in english , but the whole is a translation very imperfect , and differing from other translations both of english and other languages , and which is best , the unlearned know not at all , and even the learned many times are not certain ; all which give the advantage by very far , to the writings of the friends above the scriptures , upon the supposition , that they are the immediate dictates of the holy ghost , as these men do not suppose , but positively affirm many of them to be ; especially such as they say , are given forth from the spirit of truth . but suppose divers parts of the scripture were writ upon particular occasions , and emergencies , as to men , yet many other parts were writ designedly and intentionally for general instruction to all the faithful ; and these so writ , contain all the essentials and fundamentals of christian faith and practice , and even these writ upon particular occasions and emergencies seemingly to men accidental or occasional ; yet with respect to god , were designed by him for a general good , without whose wise and all-ruling provividence nothing can happen . what seemed more occasional than joseph's being sold into egypt ? yet god almighty had a glorious design in it , though he was neither the author nor approver of their envy who sold him . but is it any prejudice against the scriptures being the rule , that they must be searched , to find out the doctrines contained in them : or that some places are hard to be understood , though all the fundamental doctrines necessary to salvation , are sufficiently plain , to all the faithful who are spiritually enlightned to understand them . do not the like objections as much , and rather much more , lye against the light within all men , being the rule of faith and life ? for excepting the common principles of moral justice and temperance , all other things relating either to faith or life , with respect to the peculiar doctrines and precepts of the christian religion , are not to be found at all , in the light within every man , abstractly and by it self considered . otherwise if w.p. think's they are , let him tell me , what one peculiar doctrine of christian religion , or peculiar precept of it , distinct from deism , or gentile religion , has the light within him taught him ? if he say , to believe that there is one great god almighty , that commands him to be honest , just and temperate ; i say , these are not peculiar doctrines and precepts of christianity , but common to it with deism . and if he hath no other principles or precepts taught him by the light within , but what every deist , mahometan or jew , who are enemies to the christian faith have , then let him speak out yet more plainly , though i think he has spoke very plain already : if the light within him , has taught him any other principles or precepts , than what deists , jews and mahometans have , let him tell us , that he may convince us , that the light within every man is the rule of faith , and not the scriptures without ; but let him not only tell us so , but give us some effectual reason , to convince any ratinal man , that the light within him only has taught him that peculiar principle and precept of christian religion , without the scriptures being so much as instrumental in his being so taught : for all orthodox christians , by affirming the scriptures to be the rule , they give no more to the scriptures but to be the instrument of the spirit , in giving all saving knowledge and faith of divine truth , and if he allow them in god's ordinary way , to be the instrument of the spirit , in giving him , and us all , the knowledge of christian doctrines and mysteries peculiar to the christian religion , he has all this time been fighting with his own shadow ; for if so , he agrees with them all , from whom he seeks so much to differ , and writ against . that the spirit of god can reveal in every man , all necessary truth , is granted by all christians ; but the question is not , what he can do , but what he doth , in god's ordinary way of working . section 11. his eighth argument answered , that the scriptures cannot give faith , therefore they are not the rule of faith. and his ninth tenth arguments answered . page 11. arg. 8. his fourth argument , as he numbers them , against the scriptures being the rule , is , because the scripture cannot give faith , therefore is cannot be the rule of faith. ans . the consequence is denied , and he gives no offer of proof for it ; his argument is as weak , as to argue , a carpenter's rule or square cannot build a house , therefore it cannot be a rule or instrument for him to work by in building a house . this his way of arguing , destroyeth all use of service of instruments and secondary causes ; the like failure hath his arguing against the scriptures being the rule of practise , arg. 9. because it cannot distinguish of it self in all cases , what ought to be practised , and what not . well ; but what if it cannot of it self , as the carpenter's rule cannot of it self as measure one piece of wood more than another , without the hand of him that useth it ; doth it therefore follow , that the rule cannot do it , when applied by the hand of the man himself ? page 12. this ( saith he ) was the case of christ's disciples , who had no particular rule in the old testament , for the abolishing of some part of the old testament religion ; on the contrary they might have pleaded for the perpetuity of it . for instance , god gave cirumcision as a sign for ever . answ . by his favour he is mistaken , in saying they had no such particular rule , for the abolishing ( he should rather have said , expiring of ) some parts of the old testament religion : let him read jer. 3.16 . and 31.31 , 32. compared with heb. 8.8 and he may find the contrary , the word for ever in the place mentioned by him , in relation to circumcision , and other jewish types , signified not to the end of the world , far less endlesly , but for a certain limited time , as the jews themselves confess at times it so signifies ; yea , and some of the most judicious of them have confessed , they were to cease before the end of the world. in his tenth argument he but too much gratifies his deist brethren , and profane atheists by his bringing their and other popish arguments , against the scriptures being the rule , page 13. as that they are not in the original , because that is not extant , nor in the copies , because there are thirty and above in number , and it is undetermined , and for ought we see ( saith he ) indeterminable . and the variety of readings among those copies , amount to several thousands . and if the copies cannot , how can the translations ( saith he ) be the rule ? and so goeth on , disputing against the translations being the rule . and then argueth against their being the rule , from diverse of the books of scripture being rejected by some , and received by others ; all which pleas both of deists and papists , have been abundantly answered by protestant writers ; see dr. till●tson's book , called , the rule of faith , in answer to j.s. a papist , whole arguments against the scriptures being the rule of faith , are so much of the same sort with these here of w.p. as if he had taken them from him . and the inward testimony of the spirit sufficiently asserted to the truth and divine authority of the holy scriptures , without taking away from them their due honour , use and service , of their being the rule of faith and life , in all things necessary to salvation ; which yet w.p. labours to rob them of , under a pretence of exalting the spirit , but really is a degrading and dishonouring both , as is above proved ; beside the great mischief it causeth , in casting all people , who believe w.p. and his party , loose from the scriptures , that satan may have the more advantage over them to deceive them , as he hath wofully done ; for if the whole scripture , and every part of them , be not to them the rule of faith , they may chuse what to believe , and what not to be believe ; and to believe no more than what the spirit within ( which as it may be , and often is not the spirit of god ) teacheth them to believe ; for they may hence infer , since the spirit , that is the primary rule , teacheth them not to believe any such doctrines , or precepts , it is but spurious and apocryphal , and no part of the secondary rule , as sometimes they are pleased to call it ; though the distinction of primary and secondary rule will not be found in their first authors , for then the spirit was the only rule , and the only means , and the scriptures were carnal , and the dead letter , and li●eless precepts , as w.p. seemeth to call them , else why doth he quote philo , and phythagoras , and others , that called all outward precepts such . section 12. his eleventh , twelfth and thirteenth arguments answered . arg. 11. his eighth argument is , that the scriptures are not the rule of faith and life , because they cannot be the rule in their translations , page 26. supposing the ancient copies were exact , it cannot be the rule to far the greatest part of mankind . indeed ( saith he ) to none but learned men ; which neither answers the promise relating to gospel-times , which is universal ; nor the necessity of all mankind , for a rule of faith and life ans . why not in their translations , by the help of the spirit , as above declared ? it may be supposed , that w. p's learning is not so great , that he needs not the translation , as well as other men ; it is well known , that the translations , and all the various copies and readings , make not the least alteration in any of the fundamental or essential doctrines of christianity ; yea , scarcely in any ( much material ) whatsoever . arg. 12. his ninth argument is , from those voluminous discourses of cases of conscience that are extant among us : for ( saith he ) had the scriptures been as sufficient [ note here his fling at their sufficiency ] as the nature of the rule of faith and life requireth , there had been no need of such tracts . answ . this argument equally fighteth against the light within being the rule of faith and life , for if it actually doth all that the nature of a rule of faith and life requireth , then pray , what need had there been of so many tracts of the quakers writings about doctrines and principles , as well as cases of conscience , which have amounted to a prodigious number within these fifty years , seeing all men have the same light within them , to be the same rule in all : is not that sufficient without any of these tracts ? if w.p. say it is because the authority of the light within is much gain-said among men , and the dictates of it grievously perverted and made contradictory ; if both parties , even among the quakers themselves , may be believed , g. f and his party , when alive , and now w. p's and g. w's party , judging that which john story and his party believed to be the dictates of the light within , to be the dictates of a false spirit , and they judging the like of them . therefore books and tracts have been multiplied among themselves . and as good and much better reason can be given , why so many truly pious and edifying tracts have been written by many godly men , to vindicate both the sufficiency of the spirit , and true light within , in all the faithful ; and also the sufficiency of the scriptures without ; this as the rule , and that as the principal teacher , agent , and efficient , working with and by the rule , and yet none of the two , how much ever sufficient , excluding the lord jesus christ god-man without us , from being our all sufficient saviour , each being sufficient in their own order and manner of acting . as concerning such gentiles , to whom the offer of faith has not been made , neither by men nor writings , none say , that the scriptures are a rule to them ; but as they have no outward rule of christian faith , so nor doth it appear , that they have the christian faith it self ; if any have it , they have it not by the common illumination , but by some miraculous and extraordinary manner , unknown to us . and how god disposeth of the more sober and virtuous among them , doth not at all reach the present controversie , which is not , whither the scripture be the rule to all mankind , that ever lived , or now live , but whither it be the rule of faith and life , to them who have them , or may have them , by some possible means . page 16. arg 13. whereas he saith , doth not your own language and practise prove its ( viz. the scriptures ) insufficiency to that end , at what time you both exhort to , and go in secret to seek the mind of the lord in this or that important affair ? why do not you turn to chapter and verse for satisfaction , if the scripture be appointed of god for the general rule . ans . this argument hath also as great force , or rather much greater , against the light within being the general rule ; for do none of the friends both exhort to , and go in secret to seek the mind of the lord , in this or that important affair ? why do they not turn to the light within to be forthwith without all prayer , or waiting , informed and satisfied ? if they do not , yea , if w.p. do not , both he and they are wofully deceived , by neglecting prayer , and waiting on god , to receive satisfaction in this or that important affair ; but if they find their need both for prayer , and waiting for direction , then let him answer his own argument , and make due application . but to give a positive and direct answer , if it be either a matter of doctrine or precept , that any christian wants due instruction and direction in , they may both pray , and read , and search the scriptures , and meditate , iad wait for god's inward illumination and ●nspiration , to give them a right understanding , and they may expect it will be given them , if they sincerely seek it , and use all due endeavours and means to attain it , one of which is , to consult and use the advice of others , whom they have cause to judge , spiritually , more enlightned than themselves . if it be in cases that are neither matter of doctrine , nor precept , but where the matter is by it self indifferent , and neither simply commanded nor forbidden , as many such cases there are , they may and ought to pray and wait for direction , and it may please god to give it to them , by some secret motion , impulse or impression of his holy spirit , which may sufficiently satisfie them , without making that impression , motion or impulse , the rule of either faith or obedience , seeing the matter is neither a matter of doctrine nor precept , wherein either faith or obedience , as touching that particular is concerned , but a motion or impulse simply from god , upon the will , cannot be properly called a rule , because , as is above-said , a rule , properly speaking , is a form of words and propositions , either outwardly expressed , or inwardly conceived , to which the intellect either assents or dissents : and if any true christian finds such a motion , or impulse on his vvill , if after examination he find that it doth not incline him , to any thing either contradictory to scripture , or true reason , he is in no great danger to yield to it ; and if he do not yield to it , upon just suspicion or fear , that it is not of god , it will not be charged to be a sin upon him ; for nothing is sin , but a transgression of god's law. page 19. the law outward ( saith he ) as a rule was but as moses , till the son came , the servant abideth not in the house for ever , the written law held its place , but till the inward rise in more glory and brightness , or rather , till people became more capable of being turned to it , and living with and in it . answ . had not mankind generally the light within them , under moses ? how comes it then , that it was not the rule to them , and did not dismiss the written law ? but if there be no written nor outward law given by christ under the gospel , then all that he taught outwardly , and for which he sent his spirit upon the apostles , to bring it all to their remembrance , and to move them to commit it to writing , yea , the whole new testament writings must be dismissed , and turned out of the church , the house of god , as was ishmael and his mother out of abraham's house because by his most false arguing , the written law given by christ , and the holy-ghost , under the new testament , is as much the servant , as the old covenant was . o the vanity and folly of this manner of arguing , which wholly makes void christ's prophetical and kingly office , as he was outwardly sent in the flesh , by the father , to give a more full and clear discovery of the way of salvation , as the great prophet , and to give forth his royal laws , to the church under the new testament , as king and head thereof ! but he further enlargeth upon this argument , p. 17. telling us , there are a thousand cases , in which the scripture cannot be our plain and distinct rule and guide : and he adds on the margent , there 's not laid down in scripture , any general rule , how to answer before magistrates , and to act in times of sufferings . to which i answer , first he doth not well to confound rule and guide ; it is granted the spirit of god is the guide , teacher and leader of the faithful ; but it doth not therefore follow , that the holy scriptures , i. e. the many excellent instructions , precepts and examples given us therein , for the government of our life in all estates , are not the rule which the holy spirit useth as his instrument , to guide us , in all parts of our duty . but he might have told us some of those thousand cases , in which the scripture cannot be our plain and distinct rule , whereby to know either our duty to perform it , or what is prohibited , that we may avoid it , though we have the inward assistance of god's spirit to enlighten our minds ; and set before them , on all necessary occasions and emergencies , such scripture precepts and prohibitions , as suit with the present occasions . but if the cases be of things in themselves simply indifferent , i. e. neither commanded nor forbidden , either by any precepts of god , or just precepts and laws of our superiors , we are left to our choice , according as our rational faculties , and christian prudence , shall direct us , a due regard over all being had , to the glory of god ; and that whatever we do , be done in the spirit of true love and charity ; which are general rules plainly given us in the holy scriptures ; the particular application of which in all particular cases , whither in relation to superiors , inferiors or equals , the holy spirit by his special illuminations in our hearts will teach us , as we faithfully pray and wait for them , without the need of any other general or particular rules , than what already are given us in the holy scriptures , therefore in opposition to this extravagant and rash assertion of w. p , that there are a thousand cases , in which the scripture cannot be our plain and distinct rule ; i affirm , that there is not one case , respecting our duty either towards god , our selves or our neighbours , but plain instructions , and precepts are given us in the holy scriptures concerning the same ; but we still need the grace and guidance of god's holy spirit , to give us the spiritual discovery of them , and to enable us rightly to practise them . surely david had a far better and greater esteem of god's laws , precepts and testimonies , even as outwardly delivered by moses , and also by himself , than w.p. hath ; concerning which he said psal . 119.24 . thy testimonies also are my delight and my counsellors . though david was a prophet , yet , as king over the people of israel , he was commanded of god , to write him a copy of the law of god , in a book , which was to be with him , and he was to read therein all the days of his life , that he might learn to fear the lord his god , to keep all the words of that law , and these statutes to do them , &c deut. 17.18 , 19 , 20. and yet david was highly illuminated and inspired , far above w.p. or any of his brethren , but the written law , was to be the rule of his actions as well as of other men. nor could david have excused himself from taking the written law , to be the rule of his life , because he had it in his heart ; and if it could be no excuse to david , nor can it be to any christian now , [ king or subject , ] that because they have the law writ in their hearts , and the spirit put in their inward parts , according to god's promise in the new covenant , that therefore the laws of god , both of the old and new testament ▪ that are of a moral concern , even as outwardly delivered do not bind them , which is in very deed to take away the authority of the holy scriptures , and make void the prophetical and kingly office of christ , yea and the office of the holy spirit also ▪ who inspired the holy pen-men to commit them to writing . and it is no less extravagant and rash in w.p. to assert , that there is not laid down in scripture any general rule how to answer before magistrates , and to act in times of sufferings ; for though no particular words are given us , limiting and determining us what to say , yet the general matter of our duty is plainly laid down in scripture , what and how to answer before magistrates , as that of peter and john , acts 4.19 . how that it is better to obey god than men , and that of the three children to king nebuchadnezzer , dan. 3.17 , 18. and how to act in times of suffering , we have both excellent commands and examples in scripture , as mat. 10.28 . 1 pet. 2.20 . 1 pet. 4.16 . luke 23.34 . acts 7.59 , 60. but seeing he doth so peremptorily require a general rule , to suit all cases , as well as all persons of mankind , otherwise it could not be general , which yet he will have it to be , what those dictates or revelations of the light in every conscience are of jews , mahometans and christians , that can give such plain directions , to all persons in all cases , which the scripture cannot give , i desire him to tell at least some of them , if he doth not , it is a sign he cannot , and that consequently his argument is vain , for the light or spirit abstractly considered without all revelation can be no rule . section 13. his fourteenth argument ( which he calls his eighth ) answered . page 120. after he has given thirteen reasons , and all false ones enough , as i think i have sufficiently shewed , he comes to that he calls his eighth reason after his former thirteen at least : why the scriptures cannot be the rule under the new covenant which is this , christ the spiritual leader of a spiritual israel , writeth his spiritual law in the heart , as moses , the outward israel's leader , writ the law upon tables of stone . this was god's promise , and the priviledge and blessing of the new covenant , that as the outward jew had an outward law for a directory , the inward jew should have an inward law for his directory ; and as the outward jew had an outward priest , at whose mouth be ought to seek the law , so the jew inward and circumcision in spirit , has an inward and spiritual high-priest , whose lips preserve knowledge , at whose mouth he is to receive the law of life . the king , ruler , judge , law-giver , high-priest , law , rule , are all spiritual so the scriptures inform us . my kingdom , said christ , is not of this world. again , the kingdom of god is within , luk. 17.20 , 21. i will write my law in their hearts . they shall be all taught of me . heb. 8.10 . quoting rev. 21.3 . joel 2.28 . tit. 2.11 , 12. job . 32.8 . rom. 1.19 . [ and here again he falsly quotes the words , whatever may be known of god , &c. ] gal. 5.16 . 1 john 1.7 . isa . 2.5 . rev. 21. 23. gal. 6.15 , 16. as also he quotes unduly 1 cor. 12.7 . putting a measure of the spirit for a manifestation of the spirit . answ . 1. if the light within be a general rule to mankind , then the outward israel had it as well as the inward israel ▪ where is then the distinction , and difference betwixt the one and the other ? 2. if the rule of the inward israel be within , and the high-priest within , then as the inward israel , has no rule , to be the rule of their faith and life , but the light in the conscience , so they have no high-priest without them but only within them , that is , the light in the conscience ; and so there is no high-priest without us , nor no heaven without us , into which the man christ jesus is gone ; nor king christ without us , but only within us ; for to say he is both without us and within us also , will spoil w. p's argument altogether , and mar his analogy , betwixt the law without under moses , and the law within under christ , the high-priest without then , and the high-priest within now . if he grant there is a high-priest without us , and who is also king , as well as priest , ( and that he is more without us than within us , as all true christians believe , who have not the fulness within them , but receive of his fulness , and grace for grace , and therefore that fulness is in the man christ without them ) he must also grant , that the law and rule of faith is as well without us as within us , and so his argument is spoiled , but that he will be loth to grant , for then the fundamental principle of him and his brethren is pluck'd up by the roots , by confessing to the man christ , a high-priest without us , or king without us , which will necessarily infer the law and rule of faith delivered us by christ without us , is not within us only , but without us also , as christ the law-giver is . thus we see for love of their ( supposed ) rule of faith only within them , w.p. and his brethren , who approve his book , abandon and reject utterly any christ , high-priest , or king without them , as also he has done in his christian quaker , where he will have p. 97. the lamb without ( in the passover ) to shew forth the lamb within , ( to wit , the light in the conscience ) but not the lamb christ without , as he was outwardly slain . and yet w.p. for all this , hath said in his late answer to the bishop of cork , that the quakers ▪ differ little in doctrine from the church of england , setting aside some school terms . and in his answer to the bishop of cork , p. 97. he saith , we [ i. e. he and his brethren ] plainly and intirely believe the truths contained in the creed , commonly called the apostles creed . but possibly some fallacy is latent here also , as if he had said , they believe the truths contained in the jews talmud , or turks alcoran , for doubtless there are some truths contained in them both , but many falshoods , and so he may think there are in that creed , for all his seeming fair confession to it , and i offer to prove they have disbelieved them all . but how this consists with their having only their high priest , king and prophet within them , as they have the law and rule of their faith only within them , as w.p. here doth argue , i leave to the intelligent to judge , and whither this palpable contradiction bewrayes not their great disingenuity , considering that they will not grant , that they are in any one point changed , in their faith or doctrine , from what they were ever since they were a people but as god and truth is the same , so his people , to wit , ( the quakers ) are the same , as they have in so many express words lately printed , in the book called the quakers cleared , &c. 3. as concerning the several places of scripture quoted by him , that he brings to prove , the inward teachings of god , christ and the holy spirit , and god's writing his laws in the hearts of the faithful , all this is granted by all sound christians , but that is not the true state of the controversie betwixt the people called quakers , and their opponents . but the true state of the controversie is this , whither the inward teachings of god , of christ , and of the holy spirit , come to believers , without all outward means , and without all outward ministry and service of men or books ; and whither the law , and rule of faith , that believers have in them , put in them , yea , and writ in their hearts by the lord himself , is without all outward instruction , and teaching , or service of men , or books ; or whither the law , and rule of faith and practise within , in respect of all the peculiar doctrines and precepts of the christian religion , be not ( so to speak ) a transcript , or copy from the law , and rule of faith , without us , as delivered in the holy scriptures , which therefore may be called the original as to us , though that original law and rule without us , came from an inward original in the holy prophets , and in the man christ , and his holy evangelists and apostles , which yet had a higher original , to wit , the archetypal law , as it was in god , before the copy or transcript of it came to be in the prophets , and from them , committed to writing outwardly , and from that outward writing , transferred and transcribed into the hearts of the faithful , where it becomes an inward law , or rule in them : and thus the faithful have the law and rule of faith both without them and within them ; first without them , in the holy scriptures ; next within ▪ them , put in them by the lord in their hearts , by means of outward instruction , as preaching , reading , &c. and if the question be asked , whither is best , to have it without them , or within them ? i answer , to have it both ways is very necessary ; for in god's ordinary way of working ▪ we cannot have it within us , if we had it not first without us , no more than we can have food within us , if we had it not first without us ; for as our outward and bodily food , that nourisheth our bodies , comes into our bodies from without us , by the door ( so to speak ) of our mouth , so the wholsome doctrine of eternal salvation by christ our blessed saviour and redeemer , ( by means of which our souls and inward man are nourished , being accompanied with the divine influences of the grace and spirit of god and of christ ) comes into our souls , by the door of our outward hearing and reading in the holy scriptures . again , though there be ever so good food , and ever so plentiful , without us , yet if we receive it not within us , it neither doth nor can nourish us : and as the clean beasts under the law , did chew the cud of what they did eat , for their nourishment , so the faithful , what they outwardly hear and read of god's word in the holy scriptures , must meditate upon inwardly , for their spiritual food . thus the great necessity of having the law and word of god both without us and within us , the rule of our faith and life is evidently apparent , so long as we live in these mortal bodies : and therefore god hath appointed , and christ hath given an outward ministry , together with his other gifts and graces , to his church , to continue to the end of the world , and to his last coming . but again , if it be asked , is there not an internal word , voice or teaching of christ , distinct from the outward word , voice and teaching , that outwardly soundeth in our outward ears . i answer , there is , but in god's ordinary way , it works in the faithful , accompanying the outward word ; and by means thereof , the which inward word , voice and teaching , ( properly and strictly speaking ) is not any singular , new or differing form of words , but rather a divine power , light and life , quickning , enlightning and strengthning the understanding and heart of man , spiritually and savingly to understand the divine doctrines and mysteries of the christian faith , outwardly delivered in the holy scriptures ; and not only so , but giving the souls of the faithful , at times , a divine sense , sight and taste of god's divine power , love and life , called in scripture , a tasting of the heavenly gift , and of the good word of god , and of the powers of the world to come ; which sight , sense and taste , and spiritual feeling , is indeed beyond all that can be either uttered with the mouth , heard with the ear , or conceived in the mind , in or by any form of words , as the outward sight , sense , taste and feeling of outward delightful objects , is beyond all words , and report of them , as the scripture saith , eye hath not seen , nor ear heard , nor hath it entred into the heart , to conceive the good things that god hath prepared for them that love him . but ( as saith the apostle paul ) god hath revealed them to us ( to wit , to the faithful ) by his spirit , 1 cor. 2.9 , 10. isaiah 64.4 . viz. in an earnest and first fruits , the harvest and full fruition being reserved for the future state. and here again , if it be asked , what is the rule , whereby to know surely the true divine enjoyment , as above described , from the false and counterfeit , that may be nothing other than satan's transformings ? i answer , it is improper in this case , to ask what is the rule of faith or practise , because this high divine enjoyment , is ( properly speaking ) neither an act of faith nor practise , though it is a proper consequent and concomitant of sound faith , and godly and virtuous practise ; for as in the exercise of the outward sight , hearing and taste , no form of words can be a rule to a man , to teach him how to see , hear or taste , but the sound disposition of the organs of those senses , and the due application of the objects , is all that is requisite to enable a man to know what he certainly sees , hears and tasts ; so when the spiritual senses of the soul , are awakened by the quickning power of god , and the mind fitly and duly disposed , whatever divine and spiritual objects are presented to that soul and mind , it naturally and necessarily apprehends them by its spiritual senses , which are as it were the spiritual organs of the inward and spiritual man ; the best and fittest disposition of the soul and mind , making it capable for such divine enjoyment , is , internal purity of heart , as our saviour hath taught us , saying , blessed are the pure in heart , for they shall see god ; that is , always accompanied with a sound faith , grounded upon the sound and wholsome doctrine of the holy scriptures : and though no form of words can be a rule , a priori , whereby to discern true enjoyments from false and counterfeit , yet a posteriori , that is , by the consequents and effects , they may soon and quickly be discerned , if duly examined by the infallible rule of faith and life laid down in the scriptures , even as a posteriori ; or consequentially , a man may know , whither what ( he apprehends ) he seeth , heareth , or tasteth outwardly , be real or imaginary . section 14. diverse places of scripture explained , and rescued from his corrupt glosses and interpretations . but before i finish my answer to this his last argument , i think fit to take notice , how he has perverted , misconstrued , and misapplied all and every one of the places of scripture above recited out of his page 21 , to prove that the light in every man's conscience , is the rule of faith and life to every man , and that without any necessary super-addition without or within men , be they jews , mahometans , infidels , christians , they have all but one and the same rule of faith and life , as they have one and the same creator . for indeed not one of these places are to be understood , as with respect to that part of mankind , that lived or now live in pure heathenism , or gentilism , but such as were or are professed members of god's church as the jews were , when our saviour was bodily present on earth ; and as the christians were and now are , excepting that one place rom. 1.19 . which as i have above noted , he falsly quotes , rendring it , whatsoever may be known of god ; which as the english translation doth not so word , nor doth the greek bear it , and the falseness of it i have above described ; as for the saying of our saviour , my kingdom is not of this world ; which is the first of those quotations above given : can it be supposed , that by his kingdom there , he meant nothing but the light in every man's conscience , he offers not the least proof of it ; the kingdom of god , and of christ , in scripture , ( otherwise called the kingdom of heaven ) hath diverse significations , sometimes it signifies his church , that is called a kingdom of priests , sometimes his rule and government in and over his church , by his laws , and precepts , and power of his spirit and manifold gifts and graces , and sometimes the gospel , with the blessings thereof , that is , the doctrine of the gospel ; as where christ said to the jews , the kingdom should be taken from them , matt. 21.43 . as hath been accordingly fulfilled , though still they have the common illumination of the light within them ; and sometimes it signifieth his kingdom of glory in the future state after death . this next quotation is out of luke 17.20 , 21. the kingdom of god is within you ; which also he falsly quotes , leaving out the word you , so making it universal , to serve his design , for a proof that the light in every mans conscience , is that which is meant by christ in this place , the kingdom of god. i grant god has an universal providential kingdom in and over all his creatures , and more particularly in and over all mankind , according to psal . 103.19 . and his kingdom ruleth over all , or in all ; and that his providential kingdom among men , is administred in great part , by means of the common illumination in and over all men ; but the kingdom , as it is here understood luke 17.20 , 21. is not his providential kingdom , but a new administration of the gospel , that many were looking for , and expecting , which made the pharisees ask , when the kingdom of god should come ; surely as they meant not to ask when his providential kingdom should come , or when should men begin to have something to reprove or convince them , for common sins in their conscience ; nor did christ mean it so , but of some more excellent dispensation by his doctrine and preaching , which the pharisees had heard as well as others ; and therefore it might well be said to be not only among them , as some translate it , but even in them , to wit , the doctrine of the kingdom , together with which some inward seed of light might have been sown in some of their hearts by his ministry , beyond and above the common illumination ▪ but what proof is this , that the gentiles had the kingdom of god in them , in this sense , who never to this day heard christ , or any of his ministers , nor received any gospel doctrine , by any outward testimony , by voice or writing . and heb. 8.10 . compared with jer. 31.33 . and all the other places do wholly respect that part of mankind , to whom the gospel is outwardly preached , and for most part such who did believe it , or were in due time to believe it , as that noted place titus 2.11 , 12. by the grace of god , that had appeared to all , cannot be understood , the common light or illumination in all , because v. 13. it was such a grace , that taught such who gave up to be taught by it , and obey it , to look for that blessed hope and glorious appearance of the great god , and our saviour jesus christ , who gave himself for us [ to dye for us , that by his death , and precious blood outwardly shed for us ] he might redeem us from all iniquity . now can w.p. or any of his deist brethren , prove that any jew , mahometan , heathen , or deist , that obey the dictates of the light within , are taught thereby to look for this glorious appearing of jesus christ , when he shall come in his glorified manhood , to judge the quick and the dead , for that no doubt is the glorious appearing here meant , the most obedient of his jewish mahometan brethren to the light within them , and the most strict and exact deists here in england will tell him , they believe no such thing , their light within them hath taught them no such faith nor hope ; yea , cornelius that was a most excellent gentile for virtue , and i suppose in his gentile state surpassed for piety and virtue , the best deist in england , was not taught by the light that was formerly in him in his gentile state , to believe remission of sin through faith in jesus of nazareth , whom the jews hanged on a tree , &c. but was informed by the angel , to send for peter to preach this jesus to him ; nor did the angel direct him to the light in him simply for information , but to the apostle peter without him , that by means of his ministry he might receive the christian faith , and the special illumination of the holy ghost , as accordingly was fulfilled . and as to the words jer. 31.34 . compared with heb. 8.11 . they shall not teach every man his neighbour , and every man his brother , saying , know the lord : for all shall know me , from the least to the greatest . this promise doth only belong to the children of the new covenant , to wit , the members of christ's catholick church , and not to all mankind , therefore cannot be meant of the common illumination in heathens and infidels , nor of many thousands living under a visible profession of christianity , who are not so taught of god , that they need not a man to teach them ; or to say , know the lord , for to be so taught is a high state , and the words have their full and perfect accomplishment in the future state , though in part here ; and comparatively , they have their present fulfilling , as often indeed many places of scripture have a comparative meaning besides , that it is granted , that that high degree of divine knowledge above described , that is , a divine enjoyment of god , by spiritual sensation , sight and taste , one man cannot teach it to another , for it surpasseth all words , either uttered or conceived ; as one man cannot teach another that is blind to see , or deaf to hear , or that hath not his taste , to savour ; though as to the doctrinal knowledge , he may teach him , and by means of that teaching , be made instrumental , by the blessing and grace of god , to open his spiritual eyes , and excite those spiritual sensations in him . and what though christ left nothing in writing by himself , for the rule of faith and practise , as w.p. argueth , what his apostles and evangelists committed to writing by his inspiration , was sufficient , why it should be received to be the rule of our faith , that is , the outward instrument , whereby faith is wrought in us , and whereby we may be helped , through the spirits inward illumination and assistance , how to discern what we are to believe to be true doctrine , and what we are to practise . but it 's very strange what he further saith , that had he intended the rule of his followers to have been a written rule , [ note , a written rule ] he would have left it upon record , with all punctuality , this must be believed and that done , on pain of eternal death . his words plainly import , as if such punctuality had not been recorded , but as if people who read the scriptures , or hear them ever so truly expounded , were left at liberty to believe this or the other thing , or not belive it , though written and commanded ; and also to do or not do , without any danger of damnation ; whereas the plain words of our saviour are recorded by mark 16.16 . he that believeth not shall be damned ; believeth not what ? surely both what christ preached , and what his apostles and evangelists were inspired to write , by his spirit , to whom those writings should come , for others to whom they have not come , their sins against the law and light in their consciences , are sufficient to render them without excuse . but ( saith he ) nor did his followers write in the method of a rule . how knows he that ? is he so great a master of method , so as that he can prove , they write not in the method of a rule ? what saith he to christ's sermon on the mount , and his other sermons recorded by the four evangelist's , which alone , though we had no other parts of the new testament , are a sufficient rule both of faith and life , which yet makes not the other parts superfluous : it is a good saying , abundance of the law breaks not the law ; as god's ways are not as man's ways , so god's method , in delivering us the rule of faith and life , is not as man's method . and what saith he to luke , who ( luk. 1.13 . ) declareth , that having had perfect understanding of all things from the very first , it seemed good to him to write them in order ; and said john , ( john 20.31 . ) these are written , that ye might believe , that jesus is the christ , the son of god , and that believing ye might have life through his name . it is strange that a quaker should argue against the scripture being the rule of faith and life for wanting the method of a rule , who may be thought very improper judges of method , being so immethodical themselves both in writing and preaching , and cry out against others for method ; and yet now the scriptures must be rejected from being the rule of faith and life , for not being writ in the method of a rule , if w.p. must be believed , whereas the best skilful in the method of teaching , both pious and learned , have not only greatly esteemed , but highly admir'd the method of the scripture , even when it seems least to have method , and most especially , the method of our saviour's sermons recorded in the four evangelists , and of that most excellent form of prayer he taught his disciples . and if the scriptures must be rejected from being not only the rule of faith and life , but a written rule ( as his express words above noted are , though in contradiction to himself , who elsewhere calls them a rule , but not the rule ; now he will neither have them to be the rule , nor a written rule ) for want of the method of a rule , he may quarrel against diverse parts of god's creation , as not being placed in that method and order , that his wisdom thinks meet . sure i am , some atheists have argued at such like rate , against the worlds being created by an infinite wisdom and goodness , because , as they imagined things lye in great disorder , throughout the visible world , here a spot of the earth fruitful , there a great part of it unfruitful , and uninhabitable ; some parts have too much water that drown the dry land , overflow cities , fruitful fields and pleasant meadows ; other parts are scorched with drought and uninhabitable for want of water ; other large parts not fit for habitation for cold. also the providences of god towards mankind are greatly disputed by atheists , because of that seeming disorder and want of method , in things and events that happen to men of all sorts , virtuous men neglected , oppressed , afflicted , and vitious men exalted , honoured and praised . it is a great default in w.p. thus to argue against the scriptures , for want of method , as being the rule , wherein he too much resembles the atheists arguing against the ways and methods of divine providence , from thence concluding there is no rule of divine providence in the world , as w.p. concludes , there is not the rule of faith and life in the holy scriptures . section 15. whither the laws and precepts of god and christ , as written in the holy scriptures , do bind the faithful to obedience . w.p. his absolute necessaries of religion , no other but what are generally owned by infidel jews , mahomitans , deists , and the greatest hereticks . having thus finished my answers to his arguments against the scriptures being the rule of faith and life , yea , not only against being the rule , but a rule , as above noted , in contradiction to himself , who sometimes calls them a rule , to wit , a subordinate , secondary and declaratory rule ; but yet he will not allow this to the whole scripture , but that several parts of it are so , that is , so much of it as heathens and deists have taught them by the light within , to wit , precepts of moral honesty , &c. but salvation by christ crucified , and remission of sins by his blood , is not taught them by their light within ; therefore this doctrine of the scripture is not so much as a secondary rule to w.p. and his deist brethren ; the unsoundness of which distinction i have above shewed , i shall now briefly point at some other impertinencies in his book now before me , and so conclude . page 25. we confess ( saith he ) the reason of our obedience , viz. to the precepts written in the scriptures , is not meerly because they are written , for that were legal , but because they are the eternal precepts of the spirit in mens consciences . here divers things need correction ; first , i know none that ever said , that the reason of our obedience to those precepts , is meerly because they are written , but chiefly and principally we are obliged to believe and obey them , being the commands of god : but though the reason of our obedience to them , is not meerly that they are written , yet being now written , and the wisdom of god having so appointed it , that they should be written , and the writers being inspired to that very purpose , to write them for our instruction , and that we should believe them and obey them ; we ought both to believe them and obey them , as they are outwardly written ; otherwise , if their deliverance to us by writing , have no influence on us to believe them , and obey them , we may wholly disregard them as such , and only mind those eternal precepts of the spirit , as he terms them , in the consciences of men , to wit , jews , mahometans , heathens , deists . again that he saith , it is legal to obey them , meerly because written i see not how it was legal , for the law did not command them to obey them meerly as written , but because they were the commandments of god ; but to reject them , as having any influence on us , or laying any obligation on us as written , is to reject christ's prophetical and kingly office , a part of which was to inspire his evangelists and apostles to commit them to writing . but again , that nothing is to be obeyed for a rule , or the rule , but the eternal precepts of the spirit in mens consciences , as he affirmeth . this indeed makes a very short and near way to heaven , were it as true as short and near . he seems to give us an account what these eternal precepts are , page 44. but most perswasions ( saith he ) are agreed about the absolute necessaries in religion , from that light and witness god has placed in man's conscience , viz. that god is , that he is a rewarder of them that diligently seek him ; that the way of god is a way of purity , patience , meekness , &c. without which no man can see the lord. answ . note well , reader , these few things , that every deist , jew and mahometan , that are sober and rational , will acknowledge , are all the absolute necessaries in religion , that he lays down . but how falsly doth he alledge that most perswasions are agreed , that these , without all the articles peculiar to the christian faith , ( as concerning the holy trinity , the incarnation of the word , the satisfaction of christ , by his sacrifice on the cross to divine justice , &c. in a word , all the twelve articles of the apostles creed ) are all the absolute necessaries in religion . is the whole christian catholick church of christ throughout the world , in all ages , no considerable part of mankind , having religious perswasions ? or if they are , let him tell us , what part of christ's catholick church ever held , or doth now hold , that none of all the twelve articles of the apostles creed , or few of them , are the absolute necessaries in religion , together with other moral parts relating to moral virtues . i think he can tell us scarce any , but such as may be justly doubted , or disowned to be members of the church of christ . if he bring in himself , and his party and deist brethren , he but begs the question , to say , they are a part of the christian church , while they deny the great fundamentals of her religion to be absolutely necessary . but let us hear him further in the same page , he saith , nay they accord in some considerable matters super added , as some of them speak , that god was manifested extraordinarily in the flesh ; that he gave his life for the world ; that such as believe and obey his grace in their hearts , receive remission of sins , and life everlasting . first , it is needful he should explain what he means by these words , that he gave his life ; whither the life of the man christ without us , or the blood , which is the life , and that life is the light within , as he hath been heard to preach , and is according to his books . and what means he by the word believe ? whither to believe , that christ died for our sins , and rose again ? well , in charity i will suppose this to be his meaning , otherwise he would greatly equivocate ; but still all this belief is none of the absolute necessaries in religion , they are some considerable matters superadded ; superadded to what ? to the scriptures . nay , they are the chief doctrines of the scriptures . therefore again i ask , superadded to what ? why to the light within its dictates . but are they necessary to be believed , since they are supernumerary , and superadded to the dictates of the light in every conscience ? yea , saith w.p. page 35. where the history has reached , and the spirit of god has made a conviction upon the conscience . well then , if they are necessary to be believed , where the spirit of god hath made this conviction upon the conscience ; this conviction is not the effect of the general light in every conscience , but somewhat superadded ; and therefore the general light in the conscience , is not the perfect and compleat rule . but what if the spirit make not this conviction upon the conscience of some , who have the scripture , which he calls the history ? is he sure the spirit will make it , or doth make it , on every conscience to whom the history reacheth ? if he say yea , he throweth down his fabrick with his own words ; for if so , this conviction made by the spirit of god on the conscience , must be a part , yea , the greatest part of the rule of faith , to all who have the scriptures ; because the scriptures hold forth many more things to be believed and practised , than these few eternal precepts , as he calls them , of the spirit in the conscience . and though w.p. here seems to render them excusable , to whom the doctrine of christ's death hath reached , and yet believe it not , on whom the spirit of god hath not made a conviction . yet in his treatise of spiritual liberty , he calls it a loose plea , to pretend want of conviction for not obeying g. f's orders , and tending to ranterism . but if he shall say , the spirit doth not work this conviction upon many that the history reacheth , as his words import , then they are left at liberty , whither to believe them at all , without all sin or danger . thus we may see what sort of faith he and his brethren have , of the articles of the creed , viz. an unnecessary faith , to have it , or not have it , is all a case , if they have it not , it is not their sin , their primary rule the light within them , tells them nothing of it . but then why should the secondary rule tell them any of these things ? as there is nothing in the copy but what is in the original , so there is nothing in the secondary rule , the scriptures , at this rate , but what is in the dictates of the light within ; and therefore all that is to be found in the scripture , that is not in the dictates of the light within ▪ is not so much as the secondary rule . thus we may see of what little value the scriptures are and must be with him and his party , by this his way of arguing and answering objections . but note , reader , how in his foregoing words i have faithfully quoted , he makes the believing and obeying god's grace for remission of sins , and life everlasting , to be none of the absolute necessaries of religion , but superadded , as some of them speak . here is obedience to god's grace made as unnecessary by w.p. as faith in christ , as he was outwardly manifest in the flesh . what thinks g.w. and his brethren of this doctrine ? is it not plain antinomianism , yea plain ranterism ? section 16. the scriptures are not certainly known and believed , upon the foundation of w.p. and his party among the quakers , but are upon the foundation of all orthodox christians . the question wrongly stated by w.p. about the sufficiency of the light or spirit of god within , which is not what he can reveal , but what he doth reveal , without the outward means of instruction . page 23. he labours to turn off that objection against him , of his arguing from the uncertainty of the scriptures , that they cannot be a rule of faith and life , by answering , the scriptures are uncertain upon their foundation , but not upon ours . we would have them received ( saith he ) upon the spirits testimony and evidence which gave them forth . i answer , and so would all true christians ; but the difference is great , in the way and manner of their and his defining this testimony or evidence , which he and his brethren will have wholly to be by prophetical and apostolical inspiration , the same in specie and kind with what the prophets and apostles had , giving them a new repetition of the same articles and precepts , and all this only from the light within , as it is a common dispensation to all mankind ; the falsity of which , common experience , as well as the testimony of scripture doth sufficiently prove ; for if the , light within them doth de novo , give w.p. and his brethren , the revelation of all or most of these peculiar doctrines of christianity , why should they have it more than jews , mahometans , deists and heathens , many of whom they account have been , and are faithful and obedient to the dictates of the light within them . besides if more be revealed to the quakers by the common light within , than to other parts of mankind , who have not the scriptures ; they must needs grant , their rule of faith is more large and full , than that in others ; and consequently not being so perfect in others , as in them , it is no general rule of faith , for thus he argued against the scriptures . but if the scriptures , are so wholly uncertain upon the foundation of other christians , and so certain upon the foundation of the quakers , from their pretence to the same divine inspiration that the prophets and apostles had , they would wonderfully oblige the christian world , if we could believe them , to tell us , from their infallibility , what translations are best ; or rather to give us a new translation by divine inspiration ; and which of all the copies , and various iections are truest : but that this is a groundless and empty brag , is too apparent , while their ignorance , and gross perversions of scripture , and false interpretations , are greater than any other in christendom , as can easily be proved . but in contradiction to all this , that the scriptures are certain , upon the quakers foundation , from the divine inspiration , and revelation that the spirit has given them of their truth , much or indeed most of all this is again denyed by w.p. telling us , in answer to that objection page 32. this light you speak of , could not tell you , which way sin came into the world , that there was an adam and eve , that they fell after that manner , and that sin so entred the world , that christ was born of a virgin , suffered death , and rose again , &c. he roundly answereth , that inasmuch as an account of those things hath been already revealed , and is extant , therefore any new revelation of such things is not needed . i answer , how not needed ? and yet certain to you , upon the spirits inward evidence and testimony , and to none but you , and such as you , who pretend to the same revelations with the prophets and apostles ? however , seeing he grants , he and his brethren have no revelation from the light within them , that christ was born of a virgin , suffered death , and rose again ; therefore he must needs confess , all these things concerning christs birth , death , resurrection , are uncertain to them , and so no matters of their faith. and then seeing other christians believe these things upon an inward evidence and testimony of the spirit , though not by the same revelation in kind or specie with that of the prophets and apostles ; yet by way of seal to the truth of them , as above explained , the proper consequence of which is this , that all these great things recorded in scripture , concerning christ's birth of a virgin , his having dyed for our sins , his resurrection , ascension and intercession for us in heaven , are altogether uncertain upon the quakers foundation , because as w.p. confesseth not inwardly revealed to them , which yet are certain upon the foundation of all true christians , to wit , the inward testimony and evidence of the spirit , by way of sealing to the truth of them , as by an objective medium , as above explained . but why are not these things , concerning christ's birth , death , revealed to the quakers by w. p's confession ? why ; because they are not necessary to be believed , they are none of the eternal precepts of the spirit in the consciences of all men , teaching some few things of owning a great god almighty , and some few moral principles , of temperance and justice , as doing as we would be done by ; this is the quakers evangelium eternum , their everlasting gospel , whatever is more is unnecessary and superfluous . page 32. he saith , to say the light or spirit could not do it , [ viz. reveal that christ was born of a virgin , suffered death , and rose again , &c. ] is blasphemous as well as absurd : answ . i know none that saith , the spirit or god and christ considered as the light , could not do it ; but that 's not the question , what the spirit could do , or what the light within , taking it in the highest sense , as to signifie the divine word , could or can do ; but the proper state of the question is , whither the spirit , or light within , hath given , generally any such revelation of these things ; which if he hath not given , and that to all men , then to be sure , even by w. p's confession , such revelation is no part of the rule of faith , for it is not what god who is light , or the spirit can reveal , but what he hath revealed that is the rule of faith , and doth ordinarily reveal . and seeing the quakers , as w.p. hath granted , have no inward revelation of these things , viz. that christ was born of a virgin , &c. it is no part of their faith , or creed , for the rule of their faith hath not taught it them . if any have said , the light within every man cannot reveal these things , they do not mean by the light within , either christ or the spirit , but that common illumination that is in all men , that is neither christ nor the spirit , but yet is a gift of christ and of the spirit . section 17. his proofs out of the fathers , and primitive protestants , for the spirits being the rule of faith , all fallacious . an instance of calvin ( quoted by him ) in some passage of his institutions , expresly to the contrary . whither the esseni , pythagoras , clinias , and the scythians , before our saviour's incarnation , thought swearing unlawful , from the light within . as for these , many authors some fathers , and other late protestant authors , that he quotes in confirmation of his assertion , viz. that the scripture is not the rule of faith and life , but the light in every conscience ; none of all these quotations , which i have diligently read and considered , say any such thing , viz. that the scriptures are not the rule of faith and life , or that the light in every conscience is that rule . either he is very ignorant , and unacquainted in calvin and beza's wriings , and other protestants , or very unfair to quote them , when he cannot but know in his conscience , if he be acquainted with them , that all those protestant authors did zeolously contend , that the scripture was the rule of faith and life , and though they did zealously assert the necessity of the spirits internal evidence and testimony , to seal to the truth of the scripture , and give the understanding of it , yet none of them all that he has quoted say , or hold that the spirit , or light in every conscience is the rule of faith and life ; i rememno such doctrine taught by them , and yet i suppose , i know their doctrine , as well as he ; and were it needful , i could produce sufficient testimonies from their books , that he has manifestly wronged them ; but he who takes so great liberty to wrest the scriptures , no wonder if he make bold to do the same with these mens writings . his quotation out of calvin is this , inst . lib. 1. cap. 8. it is necessary the same spirit that spake by the mouth of the prophets , should pierce into our hearts , to perswade us that they faithfully delivered that which was committed to them of god. this doth not prove that calvin denyed the scriptures to be the rule of faith , having expresly taught that they were . but to shew how little acquainted w.p. is with calvin's doctrine in this point , [ whom he hath quoted for him , to prove that the scripture , or written word , is not the rule of faith , but the light in every conscience , or the spirit abstractly considered from the written word ] or how unfair and fallacious in so doing , if acquainted with his writings , i shall give some passages out of his institutions . that is , in english . for when the mind of man , for its weakness , could by no way come to god , unless helped and assisted by his holy word , it was necessary that all men , the jews excepted , did walk in vanity and error , because they sought god without the word . thus we see , according to calvin , how necessary was the word of god , to wit , the doctrine outwardly delivered of god to men , by the holy prophets , to bring them to god , out of error and vanity , for by the holy word , it is manifest , calvin meant not the light within , which all mankind had , as well as the jews , but the outward word of doctrine delivered by the prophets , according to psal . 147.19 ▪ he shewed his word unto jacob , &c. the which external word , he calls , sect. 1. aliud & melius adminiculum , i. e. another and better help , which was necessary , to direct us rightly to the creator of the world , comparing it with whatever other helps god had given to mankind , ( without them or within them , ) which he calls , communia illa documenta , those common documents , the which external word , ( he saith ) is rectior & certior ad ipsum cognoscendum nota , i. e. a more right and more sure mark , whereby to know him , which also he calls , the rule of the eternal verity , and cap. 9. sect. 1. l. 1. inst . he calleth them nebulones i. e. knaves , and chargeth them with nefarious sacriledge , that divide the word , to wit , the external word from the spirit , which god hath joyned together by an inviolable bond ; and in the title of that chapter , he calleth them fanaticks , and saith , they overthrow all the principles of piety , who despising the scripture , ( to wit , considered as the rule ) flee over to revelation , pretending to be taught by the spirit , without the external word . where it is evident , he doth not mean , that whoever are taught by the outward word , are sufficiently taught , without the spirit ; but that whoever are taught savingly , to know god as the creator , or christ the redeemer , they are taught of the spirit , with and by the external word , as the instrument of the spirit which he hath given to us , for a rule of faith and life , not that it 's the rule to the spirit , but the rule to us of the spirits giving and preparing , and which he perswades us to be truth , by his secret operation in us . and as unfair and fallacious as w.p. hath been , in wresting , misapplying and abusing calvin's words , to prove that he was not of another mind , than w.p. viz. that the scriptures is not the rule of faith and life , he is as unfair , absurd and fallacious in his quoting other late protestant authors , as bish . jewel , dr. ames , dr. owen , all which are sufficiently known by their books to be of a contrary mind , as much , as one thing can be to another : the quotations indeed taken out of those authors , prove , that they did assert the necessity of the spirits inward operation , in the souls of men , to perswade them , to believe the truth of the scriptures , and the necessity of his internal illumination , to give the saving understanding of them , as particularly the quotation given out of j. calvin instit . lib. 1. c. 8. who gives the sense of all those authors , and indeed of all true christians , viz. it is necessary , the same spirit , that spake by the mouth of the prophets , should pierce into our hearts , to perswade us , that they faithfully delivered that which was committed to them of god , which he illustrates by the word obsignare , elsewhere in that book , that is , by sealing to the truth of them ; but this does not prove that this inward obsignation of the spirit is the rule of faith , even in calvin's sense ; or that the scripture was not that rule . page 36 it 's strange that w.p. should bring a proof against the lawfulness of swearing , from the conviction of the light within some jews , long before christ came , to wit , the esseni , that when the scriptures of the old testament made it lawful to swear , in some cases , ( if w.p. believes that the spirit of god did dictate these scriptures ) that the same spirit in the esseni should teach them that it was unlawful , even while the mosaical dispensation was yet standing . but how proves he that the esseni did think swearing unlawful , from a conviction of the light within them , when others of the most faithful of the jews , both then and before that time did judge swearing lawful , and that from the declared and revealed will of god , in the old testament , that came from the light within , in moses and the prophets , that was in force until christ suffered , as to all the other parts of it . if he will allow , that the eternal precepts of the spirit in the conscience , command one thing to some , and the quite contradictory to another , surely at this rate , the light within must be a very uncertain rule , for by this concession , one may take the liberty to say , his light within commands him to kill , to steal , to commit adultery , though the same light in another forbids it . i had thought , that by the eterprecepts in the conscience , w.p. had meant , those unchangeable precepts , and laws of justice and temperance , &c , which in all ages have been the same to all men , and will ever be the same to all , so long as the world lasteth . but now it seems , even the precepts of light within are not eternal , but temporal , and may be changed , and one may be commanded to swear , or permitted without sin to swear , and another forbidden . but there are two things that w.p. in his instance of the esseni ( that would not swear , which he quotes out of josephus and philo. that they shun oaths worse than perjury ; for they esteem him condemned for a lyer , who without it is not believed , ) should prove , neither of which he hath done : first , that they held it unlawful in any case to swear , even when called before authority , for it may rather be thought , it was common swearing they were against , [ a thing that was too ordinary among the jews , ] seeing the law did allow swearing in a judicial way , levit. 5. that was then in force . secondly , suppose they were against all swearing , that they had this from the light within them , it is much more probable , it was an erronious opinion in them , which could not proceed from the light within , otherwise it had contradicted the standing law of god without , then in force , which not only allowed swearing , but commanded it upon necessary occasions . and as idle and impertinent are his instances of pythagoras , the scythians in king alexander's time , and clinias , all which lived some hundreds of years before christ came in the flesh . now if swearing was lawful by the law of god among the jews in those ages , how can we suppose it unlawful among the gentiles , since i know not one instance can be given , that the light in any gentile did condemn what the light within , or law of god without , in the jews , did justifie , for this were to set light against light ? it 's nothing to the purpose , if some in these ancient times were against swearing , but the question is , whither it was the light in them that taught them so ; or rather , whither it was not an erronious opinion , like that of not eating flesh , said to be taught also by pythagoras , was that ( thinks w.p. ) from the light within ? if so , how does the light in him allow him to eat it , and to take his liberty in diverse things , that the severity of pythagoras's doctrine did not allow ? what if any now should say , that the light within them forbids them to eat flesh , how could w.p. convince them of their error ? if he bring paul's words , or any other scripture words to his conviction , may he not answer , that the scripture is not the rule of his faith , and w.p. hath confirmed him , by his late book that saith the same ; and if the light within , in the esseni , might contradict the scripture of the old testament , why may not the light within in a quaker , contradict the scripture of the new testament , both being given from the same spirit ; and the scripture of the old testament , as binding to the jews , before christ's incarnation , as the scripture of the new testament is to the christians since . and how can w.p. prove , that poligamy is against the light within ? it is granted , that the new testament forbids it . but what then ; by w. p's doctrine , the greatest things in the new testament , are not necessary absolutely to be believed , but upon conviction of the spirit , i. e. upon a new revelation , as that christ was born of a virgin , dyed for our sins , &c. and he plainly tells us , any such new revelation is not necessary : if this be not to turn people loose , and to run them into great confusion , light against light , and spirit against spirit , while the holy scripture is denied to be the rule of faith and life ; yea , a rule , i leave to the sober and intelligent to judge . section 18. a correction of a saying of w.p. scandalous and offensive to christian ears , that men are not like to be informed of the knowledge and experience of the new birth , from our saviour's words to nicomedus , john 3. nor can that scripture be my rule ( saith he ) in that heavenly travel , &c. neither can any other writing whatever . page 29. here i find one passage more in this book of w. p's , that i am sure greatly derogates from the scriptures , and is justly offensive to christian ears . having quoted our saviour's words to nicodemus , that he saith may be credited historically , that unless a man be born again , he cannot see the kingdom of god , john 3. but what is that ( saith he ) to the knowledge and experience of the new birth , that they are never like to be informed of there : nor can that scripture be my rule in that heavenly travel , respecting the many and wonderful trials and exercises , that are to be met with in the way to it . neither can any other writing whatever . this only is the office of that spirit and word immortal , by which we are begotten again . i answer , here he excludes not only that place above mentioned , but the whole scripture , from being instrumental to our information , and plainly denies that any can be informed of it there ; this is indeed to make it not only not the rule , but not a rule in this great case . but his assertion is extreamly false , the place quoted ( john 3.3 , 5. ) informs us of the necessity of regeneration ; and the following words informs us , of the way and manner how it is wrought , to wit , by the spirit , as the principal efficient , and by faith in the son of man , as the instrumental cause ; v. 14 , 15 , 16. and this faith is wrought instrumentally , by the words and doctrine of the gospel , called by paul , ( rom. 6.17 . ) the form , or pattern , of doctrine , whereunto the believing romans were delivered , as the mettal that is melted into the mould , that frames it into a vessel . and will w.p. say , that his and his brethrens preaching and words , inform people nothing of regeneration , nor of the manner of it , and the several steps in the progress of it . if not , their preaching so much of the new birth , and the manner of it ( at least as they think ) is very unprofitable ; but if they think their preaching profitable , to inform concerning regeneration , and manner of it , then their preaching must be better than the whole scripture . had he said the scripture without the spirit cannot guide or direct us in the way of regeneration , nor be instrumental towards it , without the same , he had not been to blame , all true christians say the same ; but to exclude the scriptures , that is , the word and doctrine contained in the scriptures , from being so much as an organ or instrument in the hand of the spirit , as the spirit giveth efficacy to it , is extreamly false and erronious , and contradicts the scriptures testimony , and the experience of thousands , who can set to their seal , that the spirit of god has made the scriptures , to wit , the word and doctrine delivered in them , instrumental , both to their conviction and conversion . surely james was of another mind than w.p. who said , that the faithful were begotten of the will of god , by the word of truth , and peter said , they were made partakers of the divine nature , by the exceeding great and precious promises , ( which are to be found in the holy scriptures ) through the operation of the divine power . and as false it is , what he saith , that experience ( to wit , of the new birth , ) must go before all doctrinal scripture : meaning the doctrine delivered in the scripture , which was the same before it was written : this is to set the cart before the horse , as the proverb is , or the fruit before the seed ; are men regenerated in blindness and ignorance , or rather are they not renewed in knowledge ? and this knowledge , doth it not presuppose some doctrinal principles , of which men must be first convinced ? has the doctrine of the great love of god , in sending his son into the world outwardly to dye for us , and inwardly to enlighten us , no influence on our regeneration ? was adam regenerated , before god gave him the promise of the womans seed , after his fall ? by his assertion it must be so , which is wonderful ignorance ! is he so little acquainted with the holy scriptures , as not to have seen the lineaments , steps and progress of the new birth , fairly delineated , and the whole manner of it , as clearly as any country can be delineated in the fairest map , with all the several roads ; but as the map can be of no use ; to a blind man , though to a seeing , it is of great use ; so to a man whom the spirit of god has in some measure enlightned , the scriptures are as serviceable , as a map to a traveller , yea , and much more , they are really the instrument of the spirit , both for convincing and converting men , and the rule according to which the spirit leads them , in the various steps of it . it is granted , that the experience of regeneration , in whom it is wrought , is much more than any verbal account of it by the best of words , and gives a man in some respect , a more satisfactory knowledge of it , than any man can have by scripture words , or any words whatsoever , who is not himself regenerated , as the sight of a country is more , and gives a man a more satisfactory account of it , than all verbal descriptions or maps can do , to him that never was in the country . yet this proves not , but that the geographical account of that country by words and maps , truly and accurately given , by men of great wisdom and sincerety , is of great service and advantage , both to strangers who desire to see the country and live in it , and also to them that already live in it . and for all the great conceit that w.p. has of his knowledge of the great mystery of regeneration , by his experience , of which he denieth , that the scriptures have given him any information : yet he is very ignorant of it still , if he be of his former mind , as he wrote in his preface to r. b's works , that regeneration is a greater mystery than god manifest in the flesh . had w.p. consulted scripture , it would have better informed him , and to be sure , the true experience of regeneration , never taught him any such horrid and extreamly false assertion . page 31. he saith , the knowledge of those prophesies of christ's sufferings , was by extraordinary revelation , not falling within the ordinary discoveries , that are absolutely necessary to man's salvation , by which he shews his power and faithfulness that he is god , and can foretell , and will bring to pass . but therefore must there be an extraordinary light or spirit , and not rather an extraordinary sight and sense from one and the same light and spirit in them . answ . first , this quite overthrows his notion of a general rule , that must be one and the same to all mankind ; for if the prophets had extraordinary revelation , concerning christ's sufferings , which other men have not that extraordinary revelation , was the rule of their faith touching that matter , which could not be the rule of faith to them , who had no knowledge of that thing . secondly , though the inward extraordinary revelation , given to the prophets concerning christ's sufferings , was not necessary to others of the faithful , who were not prophets , for their salvation ; yet the knowledge and faith of them was necessary to salvation by some other means , to wit , by having the doctrine , given to the prophets by extraordinary revelation , preached , or conveyed to the faithful by the ordinary outward means of instruction ; which differing manner of conveyance makes not any difference in the doctrine , nor yet in the faith of it , for matter and substance . thirdly , that he makes the faith of christ's sufferings , none of the absolute necessaries to our christianity and salvation , because not given to us , as it was to the prophets by extraordinary revelation . this plainly gives us a new and fresh instance of his deism and paganism , appearing with open face ; for if the faith of christ's sufferings be not necessary to our salvation , because we have it not given us by extraordinary revelation , as the prophets had ( which is a false consequence ) by the same reason , not one of the twelve articles of the apostles creed , or any of the other creeds , called the nicene and athanasian , nor any one of the peculiar doctrines and articles of the christian faith , are necessary to our salvation , though we hear them daily preached , or may daily read them in the holy scriptures , because by his false inference , not given us by extraordinary revelation ; and at this rate no more faith is necessary to our salvation , than what any infidel jew , or mahometan , or heathen may have , by the common dictates of the light in every one of their consciences abstractly consider'd , without all means of outward instruction by the holy scriptures , which is a plain undermining of the whole christian religion , and introducing deism and paganism in its room , and is really a degree more remote from christianity , than any pelagianism or socinianism . fourthly , whereas he querieth , must there be therefore an extraordinary light or spirit , and not rather an extraordinary sight or sense , from one and the same light and spirit in them . i answer , taking light and spirit in the highest sense , to signifie god , christ , or the holy spirit , it will not infer another light or spirit , but another illumination , inspiration and revelation , as well as another sight and sense , proceeding from one and the same spirit , and from one and the same light , originally according to the doctrine of the holy scripture , that teacheth there is diversity of operations , administrations and gifts , but one god , one lord , and one spirit . but the words and terms light and spirit sometimes in scripture , signifie some internal act of illumination , and operation , and gift of the spirit ; as when we read of the seven spirits of god in scripture , and that god is called the father of lights , this doth not signifie seven real distinct spirits of god , but seven gifts or virtues , and operations of one and the same spirit : and because there are several sorts of illuminations , proceeding from one light originally , which is god , and the divine word , therefore they are called lights ; and in this sense ( fully agreeable to scripture ) the prophets and all the pen-men of the holy scriptures , may be said to have had an extraordinary light and spirit , as well as an extraordinary sight , that others of the faithful had not , or now have not , and yet the faith the same for matter and substance [ for extraordinary revelation , may be called extraordinary light well enough ] and also the faithful may be said to have an extraordinary light and spirit , that no infidel jew , mahometan , heathen , or meer moralist , deist , or meer formal professor of christianity hath , to wit , in respect of the diversity of the kinds and sorts of the illuminations , according to the differing subjects , that of the prophets differing from that of other faithful men that were not prophets , who yet had the same faith , though not conveyed by the same manner of illumination , and the illumination of the faithful differing from the common illumination , given in common to mankind , which in the respects above-mentioned , may be said to be three several lights and spirits , according to the three several subjects , all which are but originally one and the same ; like to which we have an example in the beams of the sun , that remaining the same in their nature , yet according to the differing mediums and subjects of reception , seem wonderfully diversified , so that passing through glasses of several colours , as green , red , blew and yellow , the beams or rayes , will have these differing colours , which diversity proceeds not from the nature of the sun-beams , but the differing mediums and subjects ; and thus also the same influence of the sun , melteth wax and hardneth clay ; and operating on a field where barley is sown , contributes to produce a crop of barley ; but operating on a field where wheat is sown , contributes to produce a crop of wheat , from the differing seeds and subjects it works upon . section 19 ▪ his definition of the judge of controversie , lame and fallacious , as his definition of the general rule and faith ; in what sense the spirit is the judge of controversie , quoad nos , i.e. as to us . thus having gone through , and examined all that i have observed in his book , giving his reasons and arguments , that the scripture is not the rule of faith and life , but the light in every conscience ; and having shewn the weakness , yea the falsity of them , i thought it not necessary to take notice of his enlargements and amplifications on his several arguments , but answer to the argument it self , wherein its strength seemed to lye . i shall be brief in my examination and answer to his second part , to wit , concerning the judge of controversie , for , because it hath such a necessary connexion with the former , the former being clearly discussed , the latter will easily be determined . page 39. he gives us his explanation , what he means by these terms , judge and controversie , a judge ( saith he ) is one that has not only power to determine , but discerning to do it rightly . controversie is a debate between two parties , about the truth or falshood , to be determined by that judge . but as he wrongly stated the question in the first part , about the rule , so here he is very short in stating the controversie about the judge . it is without all question , among all that own that there is one great god almighty , that he is the great and supreme judge , of what is truth and what is not , universally , and that most perfectly and infallibly ; and all that believe in christ and in the holy spirit , do own that christ and the holy spirit , together with the father , are that supreme judge , as they are one and the same supreme god ; and not only so , but all true christians own , that christ , as the son of man , has all judgment committed to him , and is both head and judge in his church . now that wherein w.p. is short in stating the question here is , that he doth not assign the true rule , whereby the judge , to wit , god , christ and the spirit , doth give forth a definitive judgment , to be understood and received , by the members of the church of christ . neither god , nor christ , nor the holy spirit , need the scripture , to give a judgment , as to themselves , their knowledge of what is truth , and what is not so , is wholly independent from the scripture , but the question is to be thus stated , what rule , standard or measure , god , christ and the spirit has given to the faithful , in particular , and to the whole church in general , since the doctrine of the true faith was committed to writing , whereby they may understand , and know , the true judgment and determination of god , and christ , and the holy spirit , the supreme judge of controversie . true it is , that the law-giver is the best interpreter of any point that may concern his own law , and therefore as god is the law-maker , so he is the supreme judge and interpreter of his law. but as an earthly law-giver , suppose an earthly king , with the consent of the great counsel of the nation , gives forth his laws to his subjects , if any controversie arise about the true sense of those laws , the king and his counsel that made those laws , is to determine the controversie by the laws themselves , one part of the law serving as a key , to open what is hard to be understood in another part of it . thus it is in this nation , and commonly in all nations , for the law is supposed to be such a perfect law , intire and compleat , that the sense of it needs not be given by giving forth any new law , to give the sense of the former ; nor ought any subject to presume to give his private interpretation of the law , by any private gloss or sense , which he cannot demonstrate from the law it self ; and as it 's thus , as to the laws of men , how much more is it so , as to the laws of god ? the laws of men indeed , receive frequently new additions and alterations , and yet this cannot be done , but by publick authority : but the law and rule of faith and life , that god has given to the faithful , and to his church , now under the new testament , is so full , perfect and comprehensive , that is , fully sufficient without any addition ; and if it can be supposed , that it may please god to give forth any new laws to his church , it must be allowed , that there must be the same evidence , and ground of receiving them to be such , as was given for the old testament by moses , and for the new testament by christ . now had w.p. fairly stated the question , he should have stated it thus , whither the spirit of christ , ( whose judgment and determination is all one with that of christ and the father ) doth give his judgment to the church , and the members of it , by any other law or rule , measure or standard , than what is already to be-found in the holy scriptures , whether relating to articles of faith , or positive precepts of revealed and instituted religion , by christ and his apostles in the new testament . or whither the spirit gives this judgment , not by the doctrines and precepts contained in the scriptures , but by the common discoveries and dictates of the light within every man's conscience , which are commonly the same , and of the same extent in all mankind , be they jews and mahometans , and painims abroad , or deists at home here in england or elsewhere : or lastly , whither by any new particular discoveries , revelations or dictates , and new precepts of the spirit , not formerly given , either to mankind in general , or to the church in particular . to the first , all sound christians agree . the second is , the sence of w.p. and those of his brethren of the second days meeting that have approved his book . the third is , the sence of some of the chief teachers and leaders , that first arose among the quakers , that did affirm , they had new commands given from the spirit , by immediat revelation from heaven , some of which are neither the common dictates of the light in every conscience of mankind , nor to be found in the scriptures , either expresly , or by any necessary consequence from them . and indeed the first teachers and leaders amongst that people , did not think it worth while , to prove their doctrine , or warrant their interpretations , by consequences from scripture ; but the general proof was , this is the word of the lord unto you ; for g.f. ( see his journal ) plainly told , that when he first came forth , he was commanded of god , to say thee and thou to every man to whom he spoke , and not to put off his hat to any : also the setting up of womens government in their meetings , distinct from the men , by the more devout sort , who did think , and still think , that g.f. was a prophet , as immediately sent as moses , or any other , is judged to have been by a divine authority and power in g.f. without any dependance on scripture rule , or seeking to fish it by consequence from scripture . and pray what need is there to bring scripture proof , for any thing that men either believe or practise , either by consequence or express words , seeing that is not the rule of either faith or practise , but the light in every conscience , as w.p. saith here in this book , or some new revelation , or discovery , that neither jews nor turks , nor other deists have , nor all christendom , but only and alone , the people called quakers . but if these new revelations be their rule in the case , it quite overturns w. p's fabrick , of setting up a general rule of faith and life in every man's conscience . for a new revelation , that only one part of mankind hath , cannot be a general rule . w.p. makes not the light within ( which he will have to be the spirit , or god himself , or christ in every man , ) abstractly considered from the inward discoveries , dictates and precepts there delivered , to be the general rule , which he calls the eternal precepts of the spirit in the conscience , and the noble precepts writ in man's heart , phrases that he has borrowed from some heathen writers , as pythagoras and sophocles , and which are to be owned in their place , to be such , and to be a general rule of moral justice and temperance , as is above owned ; but not either the general rule of the christian religion , with respect to its peculiar doctrines , and precepts , nor indeed so much as any rule at all in that state ; nor indeed is it at all proper to call the spirit the rule in his sense , but rather the dictates and discoveries of the spirit , which w.p. calls sometimes revelation , to wit , internal , and the internal testimony of the spirit , eternal precepts and noble laws writ in all men's hearts ; for the spirit abstractly considered , from all internal and external discovery , revelation and testimony , teacheth men nothing at all , and therefore can be no rule to them , as such . and seeing w.p. hath cast away the holy scriptures from being the rule of faith and practise even to us christians , that is , all and every one of the peculiar doctrines and precepts of christianity , that are to be sure no part of those eternal precepts and laws writ in all mens consciences , not one of them , nor all of those peculiar doctrines and precepts , are so much as a part of the christians rule of faith and life ; for if it were , then the christians , the deists , the mahometans , and infidel jews , should not have one general rule of faith and life , which he contends for . page 41. he proposeth an objection , and pretends to solve it . obj. but is not the scripture the judge of controversie . [ he should rather have made the objection run thus , is not the scripture the rule , whereby the spirit of truth , who is properly the judge , doth by his inward ordinary illumination in the faithful , determine the controversie , in all the necessary things of salvation ? yea , and also in many other things , though not absolutely necessary , yet very profitable . ] he answers . how can that be , since the question most times arises about the meaning of scripture ? i reply , yet still the scripture is the proper rule to determine the controversie , even when the question ariseth about the meaning of the scripture ; because what seemeth obscure in some places of scripture are , opened and made plain by other plain places of scripture , treating on the same subject , that are as a key to open them , with out any other rule than the scripture it self ; only there is need of the spirits internal illumination and assistance to help us to use that key , especially in reference to the saving knowledge of them . he proceeds in his answer to the objection , saying , is there any place ( to wit , in scripture ) tells us , without interpretation , whither the socinian or trinitarian be in the right , in their differing apprehensions of the three that bear record , &c. also the homousian and arian about christ's divinity , or the papists or protestants about transubstantiation . if then things are left undefin'd and undetermined , i mean literally and expresly in the scripture , and that the question arises about the sense of words , doth the scripture determine which of these interpreters hit the mark ? from all which he concludes , that not the scripture , but the interpretation must decide the matter in controversie , and that interpretation must be given from the spirit of god , to be a true and infallible interpretation . answ . seeing that interpretation , according to w.p. cannot be given from the spirit , without an extraordinary revelation , the things in controversie , being such ( according to w. p's phrase and confession , p. 31. ) as fall not within the ordinary discoveries , that are absolutely necessary to man's salvation ; and that w.p. also grants , that he and his brethren have no such extraordinary revelation , for it is not needful , being none of the absolute necessaries to our salvation , p. 33. it evidently follows , that neither w.p. nor any of his brethren , nor indeed any other men now living whatsoever , have any certainty whither the socinian or trinitarian be in the right ; that is , whither christ is god , and whither christ had any existence before mary ; and whither christ be in any of the faithful , yea or nay ; yea w.p. hath no certainty of this fundamental principle , that christ is in him , or in any of his brethren ; the great reason of their assertion , that christ is in them , being , that christ is god ; so that if it be not certain from scripture , that christ is god ; and if the socinian doctrine should prove true , that christ is only a man , it will evidently follow , ( as i think w.p. will grant ) that it is utterly false that christ is in any men whatsoever ; and that that light that is in men , even the most faithful , is not christ ; for how can that , which is only a meer man , and a meer creature , [ as the socinians say that christ only is ] be in all men. again , if it cannot be determined from scripture , without extraordinary revelation , ( which w.p. grants , neither he nor his brethren have , as touching these matters , ) whither the arians or the homonsians be in the right ; it evidently followeth , that neither w.p. nor his brethren , are certain , whither the word mentioned john 1.1 . be any other than a meer creature ; and consequently they are not certain , but that they themselves are idolaters , who give any divine worship to christ , as he is that word . also if it be not certain from scripture , whither the papists or protestants be in the right about transubstantiation , without extraordinary revelation , according to w. p's way of arguing , if the papists should happen to be in the right , and w.p. by his confession , knoweth nothing to the contrary but that they are , he and his brethren should be guilty of horrid contempt and blasphemy , to call that which is the body of christ , nothing but bread. and is not this assertion of w.p. a fair inlet to popery , that the scripture doth not determine expresly , without interpretation , and that interpretation cannot be had without new revelation , whither the papists doctrine of transubstantiation be true ? so that to him at present , it is a matter of indifferency ; and if w.p. should turn papist , or suppose him to be one , when he declares himself , he needs only pretend a revelation for that and all the other matters in controversie betwixt protestants and papists , to justifie him , and prove him to be no changeling . and at this rate of w. p's arguing , not only all the peculiar doctrines of christianity are wholly uncertain , and papists , socinians and arians , and other the worst of hereticks , that oppugn the christian doctrine and faith , may happen to be in the right , and these called the orthodox to be in the wrong ; but the great fundamental of the quakers is overthrown , and rendred uncertain also ; yea , this very position , that he laboureth so much to establish , that not the scriptures , but the light in every man's conscience , is the rule of faith and life to every man. for this position of his , is not literally and expresly in the scripture ; so that according to w.p. not the scripture , but his and his brethrens interpretation must determine this controversie ; and this cannot be done without extraordinary revelation , it being none of those things that fall within the ordinary discoveries of men , to wit , that the light in every man's conscience is christ , and god , for then christ would be god , and the socinians would be blasphemers that deny him so to be . by all which it evidently appears , that this argument of w.p. not only renders all the peculiar doctrines of christianity meer scepticism and uncertainty ; but the great fundamental of the quakers , as concerning the light being christ in them , and the rule of their faith , to be equally scepticism and uncertainty . but that he saith , christ's divinity is left undetermin'd in scripture literally and expresly , is false ; for it is in several places literally and expresly affirm'd that christ is god , and that and many other truths suppose not literally and expresly mentioned in scripture , yet by good and necessary consequences , without all extraordinary revelation from plain places of scripture , can be certainly inferred . and if he will not allow that there is any certainty by arguing from the scriptures , by consequences of true reason , his whole discourse in this his book that i am now answering is disallowable , for he has not brought one place of scripture , that literally and expresly saith , the scripture is not the rule of faith , or that the light in every man's conscience is ; and he doth not pretend to extraordinary revelation in the case ; and if he did of shall , he must give us leave to distrust him , until he bring sufficient evidence for it , which i believe he will never be able to do : yea , the falsity of his reasonings by way of consequence , to prove his position , that not the scripture , but the light in every man's conscience is the rule of faith and life , is evidently apparent , from the answers already given . and suppose he should pretend to extraordinary revelation in the case , and that that is the ground of his certainty , and rule of his faith , even that pretence destroyeth his fabrick ; for seeing all men have not that extraordinary revelation , it cannot be a general rule . if he say , the common discovery that every man hath , teacheth him sufficiently without either scripture or extraordinary revelation , that the light in every man's conscience is the rule of faith. i answer , how can that be , unless it were a self-evident proposition , as that the whole is greater than the part ; and if it be a self-evident proposition , why hath w.p. taken so great pains to prove it ? men commonly think it needless , to prove any self-evident proposition , and properly speaking , it is impossible to be proved . but if his said position has no self-evidence of the truth of it , how shall it be proved ? not from scripture , for that would make the scripture the rule ; nor from humane reason , for that would make humane reason the rule , which w.p. seems not to set up for the rule . it is granted , that the light in every man's conscience , in respect of some moral principles of justice and temperance , has a self ▪ evidence , and so far is a rule ; but that it is the rule of faith to christians is denied ; and by whatever medium he proveth it , that must be his rule , by his manner of arguing , which runs him into the like vitious circle as the papists are run into , when they prove the certainty of tradition by the church , and the certainty of the church by tradition ; so w.p. proves , that the light within is the rule of faith by the scripture , and the certainty of the scripture by the light within . section 20. his proposal of the way , to determine all controversie destructive to the christian religon , le ts in deism and heathenism to overspread the world , a remedy worse than the disease . his misrepresentation of sound protestants , and false and uncharitable judgment of them . several scripture places , that prove the doctrine of the holy scriptures to be the rule of faith and life , to all christian people . i confess he hath one very notable and plausible answer to an objection made by himself p. 44. were it as true , as seemingly fair and plausible . the objection is this , how will this determine controversie , ( viz , to cast away the scriptures from being the general rule of faith and life , and to set up the light in every man's conscience , according to the general discoveries it gives to all mankind ) and allay the fury of debates that are on foot in the world. he answereth roundly , nothing like it , if men adhere to it . but first were it true . it would have this mischievous and yet most necessary consequence , that the christian religion would be utterly lost , so far as it hath any peculiarity , or peculiar dignity , worth and advantage , above deism or paganism . a rare cure indeed , that w.p. here prescribes to all christendom , to heal their breaches , and end the disputes and controversies betwixt the worst sort of hereticks , and the most orthodox christians ; and betwixt papists and protestants ; such a remedy here prescribed by him , is worse than the disease . he saith , most perswasions ( he should have come out more plainly with his expedient , saying , most hereticks , arians , nestorians , sabellians , eutychians , and them of the opposed side called orthodox , yea , papists and protestants ) agree in his general rule of faith and life , that is , they own the common and general dictates of the light in the conscience , and so doth the civilized part of the whole world of mankind , and agree about what he makes the absolute necessaries , viz ▪ that god is , that he is a rewarder of them that diligently seek him ; that the way of god is a way of purity , patience , meekness , &c. without which no man shall see the lord. now all hereticks commonly ( few i think excepted ) own these generals , and many of them have moral lives ; is this enough to their eternal salvation , though they deny the lord that bought them with his precious blood , as he outwardly suffered on the cross , on this pretence , that their general rule set up here by w.p. teacheth them nothing of any such lord that bought them , with any blood outwardly shed for them ? is not this the ready way to open the flood-gate , and to let in deism and heathenism , to over-run not only england , but all christendom ; and not only to destroy the protestant christian religion , but any remains of christian doctrine that are in the popish countries ? but from this cure of w.p. we have all great cause to pray , good lord deliver us . but nor would this cure he proposeth , be successful upon the hypothesis of his general rule , if universally received for a rule . the heathen philosophers , many of whom professed and owned the light in every conscience , as it did enlighten their reason , yet how many great controversies were there among them notwithstanding , and oft great heats and animosities . and if this cure of w.p. be so effectual , how comes it , that it has not healed the breaches and great controversies , that have been on foot these forty years , chiefly about g. foxes orders , his party contending that they were the dictates of the light , both in g.f. and all his followers : the other party as strongly denying it , that they were any dictates of the true light within ; and let w.p. tell us , when any such controversie arises , which are the true dictates of the light and true spirit , abstractly considered from the scripture , what shall be the cure in that case ? he seems indeed to give an answer to this in page 42. answ . by the same spirit as well said gualt . cradock , the way to know , whither the spirit be in us , is its own evidence , and that is the way to know it in others too ; and the man that hath the spirit , may know the spirit in another . there is ( saith he ) a kind of sagacity in the saints to this purpose . to this i answer , where the spirits doctrine , which is the doctrine both of christ and the father , goeth along with the spirit , according to isaiah 59 21. and many other places of scripture , there is a great truth in it ; but whatever spirit either teacheth another doctrine , or draweth men away from the necessary belief of christ's death in the flesh , in being a sacrifice for our sins , and other fundamental principles peculiar to christianity , is not the true spirit of christ , whatever unity or sagacity w.p. and his brethren may think they have , to know it in one another , while he and they make nothing to be the rule of faith , but the light in every conscience ( john 2.9 . ) which teacheth not this doctrine of faith , nor proposeth this great object of faith , to wit , christ crucified to the conscience , they destroy all necessity of that faith , as concerned in our salvation : however with plausible shews , he and they will say it is necessary , where the history , as he terms it , has reached ; but how ? not for salvation , but historically , as we believe the history of alexander or julius cesar , or as w.p. and his brethren pretend to believe g. f's journal . the difficulty that he moves p. 41. about interpretation of scripture , is easily resolved , without any new material object of faith , if the spirit of god be acknowledged inwardly to enlighten the understandings of the faithful , and that they faithfully receive the same , it will infallibly , give to all the faithful , so much of the true knowledge and faith of all scripture doctrine , as is necessary to salvation . page . 46. as unfair and fallacious as he hath been , in his definitions and arguments about the rule of faith and life , no less unfair and fallacious is he , in his representing many orthodox and sincere protestants , as if they judged the quakers for their asserting an unerring , certain , or infallible judgment in things necessary to salvation . this is a very unfair representation of them : the question lyeth not about an unerring certain and infallible judgment , given by the spirit of god to all the faithful , in the things necessary to salvation , which they fully assert . but the question lyeth here , whither they have this infallible judgment , either by the common discoveries and dictates of the light in every man's conscience , or by any new discoveries of the spirit , abstractly and seperately considered from the scriptures ; so that the doctrine , as delivered in the holy scriptures , is not the rule , or instrument , whereby the spirit works or begets this infallible judgment in them , in all the necessary things of salvation , [ which ●et are more and others , than those assigned by w.p. ] to wit , faith in christ crucified , and raised again , and other fundamental doctrines of the christian religion . a second part of the question is , whither all , or any of the quakers , when met in their yearly meetings , or any other meetings , or the most enlightned among them , have an infallible judgment given them in all things , as their chief teachers have asserted ; so that they are not only infallible in the most necessary things , but in other things ; yea , in all that they have given forth , either in preaching or writing , as the word of the lord , and with an authority the same in kind with the prophets , as w.p. doth in the conclu●ion of this book , where he pretends that he has a message to tell them , and that from the spirit of the lord god of truth , and that is , page 48. that men unregenerated , for all their external imitations , of the ancients in some temporary and figurative parts of worship , will never be accepted . but this is no extraordinary revelation , it is a doctrine that is daily taught , and generally believed among all true christians , that never were under the profession of quakers . but the fallacy is here , that all are unregenerate in his sense , who own , that what they are taught and helped to believe know or practise , is by the doctrine contained in the holy scriptures , as the rule of their faith and life , and instrument of the spirits preparing and giving them , the spirit himself being the principal efficient . author and cause , and primary principle of their knowledge , faith and practise . yet all this is judged by w.p. here in his conclusion , to be nothing , but a literal knowledge , historical faith , and outward religion , that is but as the old heaven , that are to be wrapt up as a scroul , and the old wine and bottles that belong not to the kingdom of god. for which uncharitable and false judgment , i heartily pray god that he may forgive him , and giving him a better understanding , and reclaim him , ( if it be the blessed will of god ) from those most dangerous errors he is intangled in , and especially from this , that is the foundation of his other errors , to wit , his deism and setting up the light within , or spirit , or whatever he calls i● , abstractly and seperately from christ's doctrine and words , even those divine oracles and words which the father gave to christ , and christ gave them , by his holy spirit to the apostles , john 17.8 . and by the same holy spirit , by means of the apostles writing has given to all the faithful since ; thus dividing what god and christ have joyned together , surely this cannot be the true light nor spirit in him , or his brethren , that leads away people from hearing the true shepherds voice , either as it is outwardly sounded in the outward ministry of the word , outwardly preached , or as it is inwardly sounded and eccho'd by the holy spirit , in teaching the faithful to believe the same doctrine , that is outwardly delivered in the holy scriptures . my sheep , said christ , hear my voice ; they that draw from christ's doctrine , being the rule of faith and life to every true christian , draw from the spirit of christ , and from his voice , whatever seeming pretences they fallaciously make , to exalt the spirit , by rejecting that instrument , to wit , the rule of the holy scriptures , by which the spirit doth both enlighten the faithful , and beget faith and hope , and love in them , by the precious oracles and testimonies therein contained ; and also doth refresh , quicken and comfort them , if the spirit , and his divine influences be the wine that refresheth and cherisheth them ; the scripture so to speak , are the flagons that convey it to them , according to the words in the song , cant. 2.5 . stay me with flagons , comfort me with apples , and many other plain testimonies of scripture , that hold forth in god's ordinary way the doctrine of the holy scriptures , as outwardly delivered , to be the means ( and therefore the rule ) by which the spirit doth both teach , and also quicken , comfort and strengthen them ; such as these following places , which i recommend to w.p. and his brethrens consideration , psal . 19.7 , 8 , 9 , 10 , 11. prov. 6.23 . psal . 119. 4 , 5 , 6 , 18 , 49 , 50 , 105. psal . 147.19 , 20. isaiah 8.20.59.21 . john 10.3 . john 17.8 , 20. john 20.31 . john 5 39. acts 10.44 . rom. 16.17 . rom. 16.25.26 . gal. 3.2 . eph. 1.13 . 1 thes . 1.5 . 1 tim. 4.16 . 2 tim. 1.13 . 2 tim. 2.20 . 2 tim. 3.15 , 16 , 17. 28th of the first month , 1699. g. k. finis . notes, typically marginal, from the original text notes for div a47133-e530 nam cum humana mens pro sua imbecillitate , pervenire ad deum nullo modo queat , nisi sacro ejus verbo adjuta & sublevata , omnes tunc mortales , exceptis judaeis , quia deum sine verbo querebant necesse fuit in vanitate atque errore versari . calvin instit . lib. 1. c. 6 . s. 4 . of the authority of the highest powers about sacred things. or, the right of the state in the church. wherein are contained many judicious discourses, pertinent to our times, and of speciall use for the order and peace of all christian churches. / put into english by c.b. m.a. the method of every chapter is added in the margent, and collected at the end. de imperio summarum potestarum circa sacra. english. grotius, hugo, 1583-1645. 1651 approx. 507 kb of xml-encoded text transcribed from 183 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-10 (eebo-tcp phase 1). a85746 wing g2117 thomason e1244_1 estc r202244 99862603 99862603 114767 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. a85746) transcribed from: (early english books online ; image set 114767) images scanned from microfilm: (thomason tracts ; 256:e1244[1]) of the authority of the highest powers about sacred things. or, the right of the state in the church. wherein are contained many judicious discourses, pertinent to our times, and of speciall use for the order and peace of all christian churches. / put into english by c.b. m.a. the method of every chapter is added in the margent, and collected at the end. de imperio summarum potestarum circa sacra. english. grotius, hugo, 1583-1645. barksdale, clement, 1609-1687, translator. [8], 316, [20] p. printed by t.w. for joshua kirton, and are to be sold at his shop in pauls church-yard, at the signe of the kings-armes, london : 1651. translator's dedication signed: barksdale, i.e. clement barksdale. a translation of: de imperio summarum potestarum circa sacra. the first leaf bears verses, "upon the author, and his principall works", signed: c.b. with eight final contents leaves, and a note "an advertisement to the stationer". annotation on thomason copy: "decemb. 4". 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 church and state -early works to 1800. authority -religious aspects -christianity -early works to 1800. 2007-12 tcp assigned for keying and markup 2008-07 spi global keyed and coded from proquest page images 2008-09 john pas sampled and proofread 2008-09 john pas text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion hugo grotius of the authority of the highest powers about sacred things . or , the right of the state in the church . wherein are contained many judicious discourses , pertinent to our times , and of speciall use for the order and peace of all christian churches . put into english by c.b.m.a. the method of every chapter is added in the margent and collected at the end . london , printed by t.w. for joshua kirton , and are to be sold at his shop in pauls church-yard , at the signe of the kings-armes , 1651. upon the author , and his principall works . he , who the greek wise sayings did translate , with equal pen , to latium : vindicate from jew , turk , pagan , our religion's truth ; as learned as the aged , in his youth : he , who th' hollandian states piety presented unto every impartiall eye : who , in the lawes of peace and war , all nations hath well instructed : and , in 's annotations on the whole book of god , hath made that light shine to unprejudiced mindes more bright : he , that was studious , how to reconcile this and that church , in mild cassanders slile : hath shown , what doctrine was pelagius ; who 's older , calvin or arminius ; is ever like himself . here ( which is much . ) he 's moderator ' twixt the state and church ; and clearly shews you , when you may prefer to th' ancient bishop , the young presbyter ; and when that new invention may please , by elders lay , to give the pastor ease . we'ave set it out with just care ; lest we might wrong th' author , who hath done the state such right . c. b. the chapters . i. that authority about sacred things belongs to the highest powers . ii. that this authority and the sacred function are distinct . iii. of the agreement of things sacred and secular , as to the power over them . iv. objections against the powers answered . v. of the judgement of the higher powers in sacred things . vi. the manner of using this authority rightly . vii . concerning synods , or councils . viii . of legislation about sacred things . ix . of jurisdiction ecclesiasticall . x. of the election of pastors . xi . concerning offices not alwayes necessary . xii . of substitution and delegation . to the illustrious pair , my lord , and my lady chandos . right honourable , it is the great name of the author , not any worthiness of the translator , that gives this book a capacity of so high a dedication . the author , born in a low countrey , hath , by his excellent works , both divine and humane , raised himself to the just repute of the most general , and the wisest scholar of his time ; so that , it is become a character of an ingenuous student ( as it was said , in the last age , of his country-man , the great erasmus ) to be well versed in the books of grotius . out of whose magazine , our best english writers , to their praise , have borrowed some of their best furniture . the argument of this work is worthy the study of princes , and great persons ; from whom , certainly , god expects a greater care of his churches peace and order . to which purpose , the grave author hath here said , some things first of all ; some , with a better grace than any other ; and some , that although they have been said very well by our own men , yet perhaps will be better taken ( as the english humour is ) from the pen of a stranger . the translator's designe is , partly publick , in this scribling age ( wherein yet , we have need of more good rooks , to out the many bad ones ) to cast in his mite into the treasury of the church of england : ( whom , as the moderate author much honour'd , so he professeth himself to be one of her poor children : ) partly private , by this dedication of it with himself to your honours , to leave a gratefull monument ( and a lasting monument , he hopes ) in those gracious hands , that have supported him , in his worst and weakest times . may your honours both live to see the publick breaches , both of church and state , fairly made up ; and particularly , the ruines of your sudely : and , may your illustrious names and vertues live after you , and be increased in your children , so prayeth , right honourable , of all your servants the most obliged , the most humble , barksdale . sudeley , jan. 6. 1651. hugo grotius , of the empire , or authority of the highest powers about sacred things , or , in matters of religion . chap. i. that authority about sacred things belongs to the highest powers . by the highest power , i understand a person , or a company , that hath empire , or authority , over the people , subject to the empire of god alone : taking the word highest power , not , as it is sometimes taken , for the right it self , but for him that hath the right , as it is frequently used both in greek and latin. to call such a person , the chiefe magistrate , is improper : for magistrate is a name the romans give only to inferiour powers . i said a person , or company ; to expresse , that not only kings properly so called , which most writers call absolute kings , are to be understood in that name , but also in an aristocracy the senate or states , or the best , by whatsoever other name . for although there must be unity in the highest power , it is not necessary the person be but one. by empire or authority , we mean the right to command , to permit , to forbid . we say , this is subject only to god ; for therefore it is called the highest power , because among men it hath none above it . that authority about sacred things belongs to the highest power thus defined , we prove , first from the unity of the matter about which it is conversant , paul saith , he is the minister of god , a revenger , to execute wrath upon him that doth evill . under the name of evill , is comprehended also all that which is committed in holy things ; for the indefinite speech signifies as much as the universall , which solomon hath expressed : a king that sitteth in the throne of judgement scattereth away all evill with his eyes . this is confirmed by a similie ; for the authority of a father is lesse than of the highest power , yet are children commanded to obey their parents in all things . thus doe the antient fathers also reason , when from that of paul , let every soule be subject to the higher powers , they infer , that the ministers of holy things must as well be subject to them , as other men : although he be an apostle , although an evangelist , although a prophet , saith chrysostom . whose footsteps bernard following , speaks in these words to an archbishop : if every soule , yours also : who hath excepted you from the universall ? and truly there can be no reason given why any thing should be excepted ; for , if that which is excepted be subject to no authority at all which who can prove ? ) there will follow confusion among the things exempted , whereof god is not the author : or , if it be subject to some other authority , not under the highest power , there must then bee two highest powers distinct : which is a contradiction ; for the highest hath no equall . by this same argument the fathers disprove the multitude of gods , because that which is highest is above all , and can be but one. this is further prov'd by the effects of empire or authority ; these are obligation and coaction ; now if there were more commanders in chiefe than one , their commands might be contrary about the same matter , and so impose upon the subject a contrary obligation or coaction ; which is against nature ; and therefore as often as it happens that two lawes oppose each other by reason of some circumstance , the obligation of the one ceaseth . this is the reason why the paternall empire , which is naturall and most antient , hath given place to the civill , and is subject to it , because that which should be highest could be but one. object if any man shall say , that actions are divers , some judiciall , some military , some ecclesiasticall , and so in respect of this diversity the highest authority may be divided among many ; answ it will follow , according to his saying , that the same person being at the same time commanded by one to the court , by another to the camp , by the third to the church , is bound to obey them all at once , which is impossible : or , if not to obey all , then there must be some order among them , and the inferiour yeeld to the superiour , and then 't will not be true , that the highest authority is divided among them . to this purpose are those words of the divine wisdome , no man can can serve two masters ; and , a kingdome divided cannot stand ; and that common saying , all power is impatient of a partner . 't is otherwise in authorities which are under the highest : for these may belong to many , because they are exercised about divers persons ; or , if about the same persons , they are so ordered by the supreme , that they may not clash . which ordination cannot be when many are , every one , supreme ; for the ordaining must be superiour to the ordained . object . to that which some object , that kings cannot command some things without the consent of the states ; we answer , answ . where that is so , there the supreme authority is not in the kings , but either in the states , or in that body , which the king and states compose . certainly , to have the whole supreme authority , and not be able to command any thing , because another may forbid or intercede , are altogether inconsistent . from this universality of the matter about which the highest power is employed , the art of governing is justly called the art of arts , and science of sciences : because there is no art , no science , which it doth not command , and whereof it doth not teach the use . the universality of the end is correspondent to the universality of the matter , the apostle paul saith , the highest power is gods minister for good ; of every sort : for explaning himselfe else-where more distinctly , he shewes , the powers are ordained , that we may lead a quiet and a peaceable life , not only in all honesty , but in all godlinesse also . this indeed is the true happinesse of a common-wealth , to love god , and be belov'd of god ; to acknowledge him their king , and themselves his people , as augustin saith well : who also saith , the king and rulers are happy , if they make their power serviceable to the divine majesty , for the propagation of his kingdome , and encrease of his honour . emperours themselves , theodosius and honorius , have professed thus , our labours of war , and counsells of peace , are all directed to this only end , that our people may serve god with true devotion and this that is so clearly demonstrated in holy writ , was not altogether unseen by those that had only the light of nature , for in aristotles judgement that is the best common-wealth , which shewes the way to a most vertuous and happy life ; and , as the same philosopher affirmes , that is the most happy way of life , , which leads most directly to the knowledge and service of god , the contrary whereof is most unhappy . now , if this be true , that the end proposed to the highest powers , is not only externall peace , but that their people may be most religious ; and the things conducing to that end are called sacred ; it followes , that these things are all included within the command and authority of the same power ; for the end being granted , a right is granted to all that , without which the end cannot be obtained . to these arguments drawn from the very nature of the thing , shall be added the most sacred and certain authority of the law divine . kings are commanded to keep all the law of god , to serve the lord , to kiss the son. this being spoken to kings , not as men ( for so it would not concern them more than other men ) but as kings , it followes , some royall act is required of them , that is , the use of their authority in matters of religion . i had rather explane this in s. augustin's words , than my own : herein doe kings ( as they are commanded by him ) serve god as kings , if in their dominions they command things good , forbid evill ; not only in respect of humane society , but the worship of god also . and in another place ; the king serveth god , as a man , as a king ; as a man , by a godly life ; as a king , by godly lawes . as ezechias , by destroying the groves , and temples of the idols ; and as josias served god , in the like manner : doing those things for the honour of god , which only kings can doe . and this is that royall noursing of the church , which by the prophet god hath promised . after the divine law , follows in its order the custome of the church , and the examples of emperours ; whose piety is out of question . that all they used their authority in sacred things , will appear in all the particulars that shall be handled . in short , socrates the historian hath told us , ever since the emperours became christian , the affaires of the church depended upon them . for the church , saith optatus , is in the common-wealth , i.e. in the roman empire : not the empire in the church . constantine in an old inscription is call'd the author of faith and religion . basil the emperour , stiling the church an universall ship , saith , god had placed him at the sterne to govern it . in that antient epistle of eleutherius bishop of rome , speaking of religion , he entitleth the king of britain , god's vicar , in his own dominion . and charles the great , is nam'd , the rector of true religion , by the council of ments . that the churches reformed , in our fathers time , after the antient pattern , are of the same judgement , their confessions witnesse . it belongs to magistrates not only to be carefull of civill polity , but to endeavour that the sacred ministry be preserved , and the kingdome of christ propagated : that the gospell be purely preached , and god served according to his holy word . so the belgic , let the magistrate hold fast the word of god , and see that nothing be taught contrary to it . so the helvetian . this office was enjoyn'd the heathen magistrate : to take care that the name of god be duly honoured , how much more belongs it to the christian magistrate as the true deputy of god in his dominion . so the basil confess . yea , the english church denounces excommunication against them that deny the king of england that authority in ecclesiasticall affaires , which was used by the hebrew kings . 't would be tedious to transcribe what hath been written in defence hereof . besides the divines , all the writers of politie , that are worth the reading , have given account of this , not only as a part , but as the principall and best part of the imperiall right . neither have only the antient christians and late reformed , but other nations also , deliver'd this with so great consent , that 't is most manifestly the very voyce of right reason , common to all man-kind ; and being derived from the most antient , before the depravation of religion , by a long succession hath been deliverd to their posterity . the first care in a common-wealth is about things divine , thus aristotle ; and plutarch , this is the first thing in making lawes : it is fit , saith he , the best should be honour'd by the best : and he that ruleth all , by him that ruleth . the most ancient law-givers charondas and zaleucus approv'd the same by their own example : and the twelve tables , the fountain of the roman law , derived from the greeks , contained sundry precepts about sacred things . justinian and theodosius have lawes concerning religion , in their codes : and ulpian defines the wisdome of the law , to be the knowledge of things divine , as well as humane . suarez himselfe confesseth , it hath been alwayes observed among men , though particular offices , civill and ecclesiasticall , were given to severall persons , because the variety of actions required that distinction , yet the supreme power of both , especially as to making lawes , was seated in the prince ; and so it appears by histories , that unto kings and emperours , in the city of rome , and the empire , this power was ever given the same is also probable of other common-wealths . generall custome , saith the same schoole-man , declares the institution of nature . indeed thomas and cajetan seem to have thought , all the care of law-givers in those nations to have regarded only the publick peace . but this , thus precisely taken , is very hard to be proved , and scarce credible . for the christian fathers doe prove most evidently , that the greeks of old believed , rewards and punishments after death to be reserved for men , by divine judgement . that they thus believed , and other heathens too , there are very many testimonies of most faithfull authors . why then may we not believe this end was look'd upon by some of their law-givers ? especially , when austin saith , 't is not to be doubted , very many beside abrahams family , although the holy scripture mention only job , and a few more , did believe and hope in christ to come . but besides that end ( eternall happiness ) the prime and principall , this also is a just cause for the highest powers to take religion into their charge , the great consequence it hath to outward felicity and concord : and that for two reasons ; the first in respect of gods providence ; for piety hath the promises , not only of the future , but of the present life . seek first the kingdom of god , and all other things shall be added unto you . and in the old law of the hebrewes , a prosperous reigne , fruitfulnesse of the earth , victory over enemies , are proposed to the godly ; to the ungodly are threatned most grievous curses . nor were the gentiles ignorant of this , no not after they had departed from the one true god unto their idols . livy saith , all things fall out luckily to those that worship the gods , unprosperously to the despisers of them . in plato there is much to this purpose . for christian writers , take only that of leo to martian , i rejoyce that you are studious of the churches peace : and this shall be your reward ; the peace you give to the church , your empire shall partake of . the other reason is , from the nature and proper efficacy of religion , which is of force to make men quiet , obedient , lovers of their country , keepers of justice and equity ; and where the people are so well disposed , the common-wealth must needs be happy . hence plato calls religion the fortresse of power , the bond of lawes and good discipline ; cicero , the foundation of humane society ; and plutarch sayth , the city may more easily be built without ground , than the citizens preserv'd without a persuasion of the deity . cyrus in xenophon thought his houshold would be the further from any evill enterprize against him or one another , the more they feared god : and aristotle notes , that subjects doe most esteem and trust the king , whom they believe to stand in awe of the divine power . even false religion conduces somewhat to outward peace ; and the nearer it comes to truth , the more it prevails to that end ; but for christian religion ( to let passe the testimonies of her friends ) the adversaries have given it this praise , that it binds men with a holy tye , not to commit stealth or robbery , not to break their word , or faile in their trust , as pliny speaks ; that it teacheth nothing but what is just and gentle , as ammianus marcellinus ; that it is a persuasion which destroyes all wickednesse , as it is in zosimus . nor is this the effect of religion , in that part only , where it prescribes a rule for manners , and strengthens it with threats and promises : the doctrines and rites also have no small moment to the furthering of good life , and advancing the publick happinesse . xenophon perhaps thought it was a witty conceit when he said , t' was all one , as to manners , whether we believe god corporeall or incorporeall : but truth it self hath taught us otherwise , when from this , that god is a spirit , is inferr'd , therefore he must be worshipped in spirit . the most vertuous mind ( as seneca also acknowledgeth ) is the best worship and most acceptable to god. so doe even the philosophers teach , that no foul deed is to be committed , because god is every where present : and because god knowes all that shall come to passe , they shew that nothing shall befall good men , but what shall turne to their benefit . tiberius was the more negligent of religious duties ( as suetonius hath it ) being perswaded , all things were carryed by fate ; and it was not in vaine that plato said , if you would have the state goe well , you must not suffer any one to teach , that god is the cause of evill deeds ; which to say is impious , and therefore to the common-wealth most pernicious . the same plato shewes at large , that it is of much concernment , what rites are used , and with what mind , in the second book of his republick ; where he setteth down the harme those ceremonious expiations doe , by the use whereof without amendment of life , men hoped for pardon of their wickednesse . other causes , but lesse principall , might be added ; for which the highest power cannot relinquish the command over sacred things , without the very great hazard of the common-wealth ; for some priests are of such a nature , that unlesse they be kept under , they wil be above you : & the superstitious multitude do more hearken to their preachers , than their governours . kings and emperours have learned this at their cost , and the annals are full of examples . one thing more for conclusion ; the experience of all ages tels us , that change in religion , even in rites and ceremonies , if it be not with consent , or manifestly for the better , often shakes the common-wealth , and brings it into danger . wherefore unlesse that curiosity be restrained by lawes , the state will often totter . for these last reasons , there are some even in the roman church , that submit the priest ( though by them otherwise exempted ) to the power of the prince . chap. ii. that the authority or rule over sacred things , and the sacred function , are distinct . aristotle teacheth very well , that it is not the part of an architect , as an architect , to set his hand to the worke , but to prescribe , what every one shall doe , as right reason shall direct him ; and what he shall rightly appoint , the workmen must rightly execute : so it is the rulers office , not to doe the things commanded , but to command them to be done . but the functions under command are of two sorts : some are subject both by nature and order , as effects proceeding from their cause ; some only by order . in the former way under the architect are the overseers of the work ; in the latter the carpenter , the smith , and other labourers . so also , to the authority of the highest power are subject in the former way the offices that have in them authority and jurisdiction , as the office of major , governour of a town , and the like : in the latter way the function of a physician , philosopher , husbandman and merchant . wherefore they fight with their own shadow , who take great pains to prove that the pastors of churches , as suen , are not the vicars or deputies of the highest powers ; for who knows not that , when physicians neither can without mistake be stiled so . but that the same pastors , as they receive some authority or jurisdiction , beside their pastorall office , in respect of that accession , may be called deputies or delegates of the supreme powers , shall be shewed hereafter . wherefore when the learned deane of lichfield proving that priests are not therefore superiour to kings , because kings are commanded to aske counsell of them , uses this example , that kings advise with their counsellours of state , who yet are not their superiors : they misunderstand him , who take his meaning to bee , that these doe agree in all respects , when 't is sufficient for a similitude , that there be a correspondence in the drift of the speech : otherwise even the parables in the gospel will be expos'd to censure . pastors are rightly compar'd to the civill officers , in respect of the subordination not the emanation of their office. the civill officers are both subjects to the highest , and deputies ; the pastors , as such , are only subjects , not deputies . the authority over the function , and the function it self being distinguished , we must enquire , whether that authority , and the holy function may be united in the same person , whereunto that we apply a fit answer , a difference must be made between the law of nature , and positive divine law. by the naturall law , the same person may have the highest authority and the priesthood too : because these have no such opposition , but they may meet in one man. nay more , set aside the positive law , and some externall impediments , it is in some sort , naturall , that the same person be both king and priest ; not so naturall , as that it cannot be otherwise , but as those things are tearmed naturall , which are well agreeing unto nature and right reason . for seeing kings , whose dominions are not of the largest , may easily joyne some peculiar function to the care of their kingdome , as we have known kings to have been physicians , philosophers , astrologers , poets , and very many commanders in war ; and seeing , no function is more excellent , and whence doe flow down upon the people so many benefits , as the priestly office ; it appears , that this , above all other , is most convenient and worthy of a king. the consent of nations doth evince it : for in the first times , when men were govern'd more by domesticall than civill power , the fathers of families , as all confesse , did both represent some image of kings , and performe the priesthood also . thus noah after the floud was past , offers sacrifice to god. of abraham god himself saith , he would instruct his children and family in the course of a godly life . we read also of the sacrifices of job , and other patriarchs . after the fathers decease , as the principality of the family , so the priesthood too was devolved to the first borne , and that custome continued in the posterity of jacob for as yet they had no common-wealth constituted ) untill the levits ( that is , the priests , and ministers unto the priests , ) were surrogated and put in place of the first borne : as the divine law doth expresly tell us . but in the meane time , in the country of canaan , there being a kind of common-wealth , we read of melchisedec king and priest . the like was moses before the consecration of aaron . other nations of old had the same custome , whether by the instinct of nature or the example of their ancestors . in homer the hero's , that is , the princes , sacrifice ; and , to omit other nations , the first kings of rome did so too ; and after the kingdome was out , there remained yet a king of the sacred rites . it may be enquired , whether those fathers and kings , while the true worship of god lasted ( as it is credible it lasted among many of the fathers for some ages after the floud ) received the priesthood by some speciall title , or challenged it to themselves by their paternall and regall right ? very learned men are of opinion , that , as some probably had the authority of the divine oracle , so others had it not : nor is any such thing , the law positive being set aside , requir'd to the constitution of a priest . yea , when the men of those times , all the world over , were bound , as far as they knew him , to honour god , and to give him thanks , as the apostle convinces , rom 1. they were either bound every one to be priests , or to commend the priesthood to some chosen men . but it is the fathers part to assigne all , in the family , their severall offices ; and among the rest the priesthood , as being , by the law of nature , not excepted : and the function , which he may assigne unto another , the same , if he be fit for it , nature forbids him not to assigne unto himselfe . what is faid of the father , let it be understood of the king ; and the rather because all confesse , the free multitude , in that first state , had a right to choose themselves a priest . which right of the multitude , is transferred upon the highest power . for such election consists of bidding and forbidding ; because one is licenced to performe priestly actions , others interdicted the same . but to bid and forbid are acts of authority , which he that hath not wholly , hath not truly the name of the highest power . that which is spoken to the hebrews is not opposite hereto ; no man taketh this honour to himselfe , but he that is called by god , as aaron . for the divine writer in that place treateth of the legall priest , not of him that was , or might have been before , or out of the law of moses : and he shewes , whatsoever was excellent in the legall priest , was much more eminently in christ , in whom also there were many things illustrious , which in the legall priest were wanting . but the custome of joyning the empire with the priesthood used through all the world about two thousand five hundred years , in many places longer , the luxury of kings , their sloth , or businesse of war , in other nations ; and among the people of god , the positive divine law did at last abrogate : that law i mean , which gave the priesthood not to any of the people , but only to the house of aaron . after this , what was before a praise , became a trespasse . why god separated the kingdome of israel from the priesthood , 't were hard to find out , unlesse the divine writer to the hebrews had open'd us the way . 't is apparent the hebrew nation was very prone to superstition , and often fell away to idols ; to restrain them from this , when god had imposed on them a great burthen of laborious ceremonies , they began to place all their hope in them ; from which most unreasonable perswasion , the holy men very often call them off ; and shew , that mercy and integrity of heart is far more acceptable in the sight of god , than all their sacrifices . had the king himselfe offered their chiefe sacrifices , as of old the custome was , how much more would their minds have been taken up with so great a majesty ? but now , when the priesthood was , though still with pompe enough , yet disrob'd , as they saw , of the royall splendor , and brought down below the king ; hereby , they were put in mind , to hope for some great priest , who should also be a king as melchizedec was , and to put their trust in him . what admirers the jewes were of their priests , even in this appears , that after their return from the captivity , they forth-with added to the priesthood the principality , which quickly advanced to a kingdome , and so to a tyranny . moreover , it is worth our observation , that , after the institution of the priesthood , some reliques of the antient custome still remained . for , to the fathers of families was left , the killing of the passeover ; wherein , as the jewes rightly note , they performed somewhat of the priests office . circumcision also was administred without a priest , as all the hebrews consent by any one that had skill to do it . and this is not to be omitted , that prophecy , which seems to have a naturall coherence with the priesthood , was as well given to kings as priests ; yea , to private men , more often than to the priests . thus did god , many wayes , bring the people to an acknowledgement of the weaknesse of the leviticall order . thus did the law , as it were , by the hand lead them unto christ ; who was to be the highest prophet , the highest priest , and the highest king ; who also should make all believers in him partakers of that threefold honour . concerning the prophecy , we have that of esay , cited by st. john , they shall be all taught of god : and another notable place of jeremy , cited in the epistle to the hebrews . concerning the kingdome and priesthood , peter speaks of both at once , where he calls the faithfull , a royall priesthood . and john in the revelation , he hath made us kings and priests unto god. yet , neither the excellency of christ himselfe in his propheticall office , nor the generall communication of the gift of prophecy to the faithfull , hinder , but that some in the new testament may be called prophets , by a singular right . so also , the kingdome of christ , which partly consists in his divine care of his church against her enemies , partly in a spirituall government of the hearts of men , hath not taken away either the right , or the name of kings , whose empire is externall , and subject both to the divine providence , and the spirituall actions of christ : according to that of sedulius : he doth not earthly kings dethrone , who gives to his an heavenly crown . the name of priests is also given to the preachers of the new testament in a speciall manner : but , there was some reason , why christ and his apostles did alwaies abstain from that kind of speech ; which ought to admonish us , that we do not commonly and promiscuously argue , from the leviticall order , to the evangelicall ; feeing , there is a wide difference , both in the office , and the designing of the persons to it . it is enquired therefore , under the christian law , whether the highest authority , and the pastoral office ( which may be also call'd the priesthood , as was noted before ) can rightly be united in the same person . many arguments are brought to prove they cannot , but all are not of the same strength ; for some doe more rightly prove the offices to be divers , as they alwayes have been ; and , that pastors , as pastors , have no empire ; rather than the conjunction of the offices to be interdicted . that is of more efficacy , that the apostle for bids the souldier of christ ( he seems to speak of the pastorall warfare ) to be intangled with worldly businesse ; which the most ancient canors , intitled apostolicall , extend even to inferiour civill offices . and lest any think this only constituted for the times , they lived under heathen emperours ; the same is repeated , in the synod of carthage , under hono●i●s and theodosius , christian emperours , and in that of chalcedon too . the reason was , because the pastorall office is of such weight and difficulty , that it requires the whole man. although this must not be taken so rigidly , as alwayes to exclude pastors from undertaking any secular charge ( the lawes , for example , except tuitions ) yet in sufficeth to remove from the pastor my charge , that is difficult and perpetuall ; as we see the apostles exempted themselves , for the same reason , from the care of the widowes maintenance ; an office otherwise not improper for them . but the charge of a kingdome , is both perpetuall , and more weighty , than any other . the strongest argument is , that the royall office requires far other manners and behaviour , than the pastorall , as it is described in the gospell , so that , even thence it sufficiently appeareth , both cannot with any convenience and comlinesse be sustained by one nor without inconstant levity in passing from the exercise of one to the other . we have shewed that the empire is distinct from the sacred function ; and , that there are causes , why both together ought not to be undertaken by the same person . neverthelesse , because both the empire , and the pastorall office ( by pastors i understand the ministers of the gospel ; for kings are pastors too , and that of the lords flock ; yea , pastors of the pastors , as a bishop once call'd king edgar ) though distinct , yet agree in this , that the same , which is the pastors only care , is the principall care of the highest powers ; namely , that divine things may be rightly ordered , and the salvation of men procured ; we need not wonder , if the highest powers , for the community of the matter , and the end , receive sometimes the title of the other function . hence it was , that constantine call'd himselfe a bishop , and other emperours had the title of renowned pontifs or priests . in the emperour martianus the roman bishop extolls his priestly mind , and apostolicall affection : and theodoret mentions the apostolicall cares of theodosius . as the names , so the privilege of the function , hath been given to emperours . the sixt generall synod forbiddeth laicks to approach the altar , i.e. the table of the lord ; but the emperour is excepted . upon which place , balsamo bishop of antioch observes , how the emperours were wont to seale with wax , as the bishops of that time did , and to instruct the people in religion . now if the emperours were called , as we have shewed they were , bishops and pontifs and priests , there was then no cause of upbraiding some english writers for attributing to their king a certaine spirituall power , seeing the name is often imposed not from the manner of working , but from the matter , as we call the laws military , nauticall , rurall . wherefore the kings power is also spirituall , as it is conversant about religion , which is a spirituall thing . chap. iii. how far sacred and profane actions agree , as to the right of having command over them . first let us see what kind of actions ( for about them authority is properly conversant ) may be the matter of command , and then , what effect the command may have , in the severall kinds . actions are first divided into externall , and internall . the externall are the primary matter under humane power , the internall are the secondary ; nor for themselves , but by reason of the externall : and therefore , about the internall , which are wholly separated from the externall , and respect them not , humane commands are not given . hence is that of seneca he erres , who thinks , the whole man can be subdued , for the better part is excepted : and that common saying , thought is free . the reason is , because government re-requires some matter , which may fall under the governours knowledge ; but god alone is the searcher of hearts , and hath the sole empire of them . unto men , the internall acts of others are uknown , by their own nature : by their own nature , i therefore adde , because the externall , that are done in secret , are under government : for by their nature , they may be known . i said , internall acts are subject to command , secondarily : that comes to passe two wayes ; either by the intention of the ruler , or by a kind of repercussion : in the first manner , where the inward act is joyned with the outward , and hath influence upon it , ( for the mind is esteemed in offences , either perfected , or begun ; ) in the latter , when , because any act is made unlawfull by the interdiction of the ruler , ( for we must be subject not only for wrath , but for conscience sake ; ) by thought to intend that action , is unlawfull : not , as if humane law were properly made for the thought ; but because no man can honestly will that , which is dishonest to be done . another partition of actions is this , that , before any thing is by men ordain'd concerning them , they are either morally defin'd , or indefinite . morally defin'd , i call those , which are either due , or unlawfull ; those may be said to be morally necssary , those morally impossible ; as , in the law , dishonest things are all expressed by that word . this determining of actions , before any act of humane authority , ariseth , either from their own nature ; as , to worship god , is due ; to lye , unlawfull of it self ; or from the positive divine law ; those of the former sort are referred to the law naturall ; but , lest any be deceived , by the ambiguity of the word naturall , not only those action are called naturall , which flow from principles known by nature ; but those also , which come from naturall principles , certainly , and determinatly . for , naturall , in this argument , is opposed , not to supernaturall , but to arbitrary . so , when as it is certaine , god the father , son and holy spirit , are one true god ; that the same god be worshipped , is a point of naturall law. actions of the latter sort , that is , determined or defin'd by divine positive law , are such as were prescrib'd by god , some to all men , some to one people , some to single persons , namely , to abraham , isaac , jacob , moses , and other servants of god. among all people , to israel alone , god prescribed many positive lawes , pertaining to religion , and other things . to all mankind , some things were commanded for a time , as , the law of the sabbath , presently upon the creation , as some think ; the law of not eating bloud , or the strangled , after the floud : other things to last for ever , as the institutions of christ , concerning excommunication , baptisme , the supper , and if there be any more of that kind . these things being understood , it may seeme , that such . actions only are the just matter about which humane authority is exercised , which by divine are left indefinite , and free either way . for aristotle describes that which is legally just to be that which from the beginning was indifferent , thus or thus ; but , after the law made , ceaseth to be so . and this is true , if we only look upon such an act of authority , which intrinsecally changeth the action ; for , when as the things that ought to be done , and the things unlawfull , are determined , and therefore immutable as to morall good or evill , it follows , that indefinite actions are left , as the only matter of such a change . neverthelesse when the things that ought to be done and those that ought not , are capable of a change extrinsecall , and may receive it from humane authority , it is manifest , they are subject to the same authority , unlesse they be actions mecrely internall . hither it pert●ins , to assigne the time , place , manner , and per●●ns , for performing of due actions , so f●r as the circumstances are undefin'd by the nature of the thing , and the law of god ; also , to take away impediments , and sometimes to adde rewards ; and , to restraine unlawfull actions , by such punishments as are in the rulers power , or else , to inflict no punishments , which is call'd permission of the fact , and is sometimes no fault . to him that looks more narrowly into these things it will appeare , that by humane command , there ariseth a new obligation , even in conscience , though of lesse degree , in the things which men were before bound to doe , or leave undone . for the divine law of the decalogue , saying to the jew , thou shalt not kill , thou shall not steale , and the rest , not only declar'd , what was of the law naturall ; but , by the precept , added a new obligation to the former ; so that the jew , doing the contrary , not only offended , in doing a vitious act , but an act forbidden : because , by the transgression of the law he dishonour●th god , as paul speaks . as it is in the divine law of the decalogue ; so also it is in mans law , a proportion being observed . for they that resist , resist the ordinance of god : and therefore , shall receive to themselves damnation , as the apostle testifies . we have considered , how largely the matter under humane power is extended , and what acts belong unto it , in every kind : now , let us see what acts are not , by right , within the command thereof . it is certaine , those only are without the limits of the supreme power , which are repugnant either to the naturall , or to any other divine law ; no other way , of confining the right of the highest power , can possibly be invented . the things defined in the law divine ( wherein i comprehend the naturall ) are of two sorts ; some commanded , some forbidden . therefore there are two acts of empire , which belong not to the right of him that ruleth ; to command what god forbids : to forbid what god commands . the reason is , because , as in naturall causes , the inferiour have no force to work , against the efficacy of the superiour ; so it is in morall . wherefore such commands , so far as they doe contradict the divine , cannot have the proper effect of commands ; they cannot impose an obligation . excellently saith austin : if the curator commands somewhat , is it not to be done ? no ; if the proconsul forbids . herein you contemn not the power , but choose to obey the higher . againe , if the proconsul bid one thing , the emperour appoint the contrary , without doubt you must hearken to the emperour . therefore , if the emperour doe require one thing , and god another , what is to be done ? god is the greater power ; give us leave , o emperour , to obey him. yet , we must carefully distinguish , between the act of authority , which moves the subject to work ; and the force offered , which imposes , on the subject , a necessity of suffring . for , when the act of authority is without effect , and layes no obligation ; yet the force hath an effect , not only physicall , but morall ; not on the agents part , but the patients ; namely , that it is not lawfull , to repell that force , by force : for violent defence , being lawfull against an equal , against a superiour is unlawfull . ●a souldier , saith the lawyer , who resisted his captain going about to chastise him , was punished by the antients . if he laid hold on his cane , he was casshier'd : if on purpose he brake it , or laid hand on the captain , he was put to death . this though probably it might have proceeded from humane law ( for humane authority binds to all things which are not unjust , and it is not unjust to forbear resistance ) or also from the law of nature , which suffers not a part to oppose the whole , no not for self-preservation : yet is it more cleerly demonstrated out of the written law of god. for christ , when he said , hee that taketh the sword , shall perish by the sword , plainly disallows a forcible defence against the most unjust force offer'd by authority . and hither is to be referr'd that of paul hee that resisteth , resisteth the ordinance of god. there are two wayes of resisting , either by doing against the command , or by repelling force with force , as austin interprets : whether the power , favouring the truth , corrects a man , he hath praise by it , who is amended : or , disfavouring the truth , rageth against a man , hee hath also praise by it , who is crowned . so peter will have servants subject to their masters , not only to the good and gentle , but to the froward ; which the same austin , extending also unto subjects , princes must be so endur'd by the common people , saith he , and masters by their servants ; that they may exercise their patience in bearing temporall things , and their hope , in waiting for things eternall . so it was also in the old law , where to use subjects for servants , to give away their goods to others , is call'd the kings right ; not , as if the king doing so , did justly ( the law divine had taught him another lesson , yea , had forbidden him to be puffed up , to gather abundance of gold and silver , and a multitude of horses ) but because , doing so , no man might lawfully oppose force against him as the romans say , the praetor gives judgement , even when he decrees that which is unjust . hence was that twice spoken of a king , though most unjust , yet set up by god , who can lay his hand upon the lords anointed , and be guiltlesse ? neither are they by any means to be heard , who against the holy scriptures , against right reason , against the judgement of pious antiquity doe arme certain inferiour powers against the highest . for , peter teaching obedience to the king ( that is , to the highest power ) as supreme , to governours ( that is , to inferiour powers ) as sent , and ordained by him , manifestly shewes , all the right of inferiour powers to depend upon the commission they receive from the highest . hence austin concerning pontius pilat : such power god had given him , that was contained under caesar's power . and , was not david a prince , and a leader among the people of god , who was so farre from touching that tyrants person , that his heart smote him , for cutting off the lap of his garment ? reason confirmes what we have said . for , those magistrates , in respect of their inferiours , are magistrates , as long as it pleaseth the supreme power ; but , in respect of the supreme power , they are but private men ; because all power , and all jurisdiction flowes from the supreme , and still depends upon it . hence marcus aurelius , that most wife emperour , said , the magistrates judge private men , princes the magistrates , and god the princes . by the name of princes understanding the emperours , who were now become absolute . the ancient christendome was of the same judgement ; for no governours , no leaders of legions , ever attempted any thing with arms , against the most impious , cruell , and bloudy emperours : so that , it is a very sad thing , that our age hath brought forth men of learning , who by a new-coyned doctrine , have opened a broad way for seditions , and wars to enter in . neither ought we to be moved by any late examples of arms taken up against kings . for if they were taken up against kings , upon whom the whole right of the people was translated ; and , who therefore raigned , not by a precarious , but proper right ; whatsoever pretext or successe they had , they cannot be prais'd without impiety . but , if any where kings were bound by contracts , on positive lawes , and decrees of some senate or states ; against these , having not the highest authority , upon just causes , by the judgement of the same senate or states , arms might be taken up . for many kings , even such as succeed by inheritance , are kings by name , rather than by power ; as aemilius probus hath written of the laconians . but , this deceives the unskilfull , that they doe not enough discern the daily administration of affaires obvious to their eyes , which in an optimacy is oft committed unto one ; from the interiour constitution of the common-wealth . what i have said of kings , i would have to be understood much more of them , who both really , and in title , were not kings , but princes ; that is , not chiefest , but first . whose principality much differs from supremacy . and again , this is to be noted , that some lords and cities have supreme authority , though they seeme not to have it , being under the trust and protection of another . but , seeing to be under protection , is not to be in subjection ; and , as the roman lawyers note , the people ceaseth not to be free , that are fairly observant to anothers majesty ; these also may be endowed with supreme authority , who are obliged to another by unequall league , or tye of homage . all this i set down to that end , lest any one hereafter ( as i see hath been often done ) defame good causes , by an ill defence . i would more enlarge in this argument ( for 't is of great consequence , and here to erre is dangerous ) but that 't is done already with great care by many others , and of late by the learned arnisaeus . upon these premises , let us come to demonstrate the parity of empire over sacred and other matters . as in all things , the thoughts are not so eafily ruled , as the words : so particularly , in religion , lactantius hath truly said ; who shall enforce me , either to believe , what i will not ; or , not to believe , what i will ? and in this sense that of casiodor is true , religion cannot be commanded ; and of bernard , faith is to be planted by persuasion , not obtruded by violence . wherefore also the emperours gratian , valentinian , and theodosius , said concerning an heretick , let him think , if he will , what is hurtfull for himself ; let him not utter it , to the hurt of others . and , i suppose , constantine had respect hereunto , when he call'd himself a bishop or overseer of things without : because , the inward acts , taken by themselves , are not the matter of humane power ; but are subject to the power of god ; who , by bishops , not commanding but ministring , moves the minds of men with voices and signs ; yet so , that the still reserves the maine efficacy to himself alone . notwithstanding , inward acts of all sorts , taken joyntly with the outward , fall under humane authority . the cornelian law lays hold on him , who carrys a weapon , with purpose to kill a man : and adrian the emperour saith , not only the event in evill deeds , but the will is to be consider'd . so in justinians code , concerning the catholick faith , a title is extant , to wit , for the profession of faith , which the first law explains , all people under our empire we require to be of such religion , &c. hence came those names of kings , rectors , authors , defenders of the faith. so also of old , the king of ninive commanded repentance , with fasting . that things forbidden by god cannot with validity be commanded ; nor things by him commanded , be forbidden by humane power , is no lesse true in other actions , than in sacred ; in both , that of the apostle hath place , we must obey god rather than men : which a disciple of the apostles , polycarpus , hath expressed thus ; we have learned to render to the powers ordained by god , all the honour we can , without hurting our own souls . the king of egypt commands the mid-wives to kill the male-children of the hebrews : they doe not obey . the cause is exprest . for they feared god : who by the dictate of nature forbids to slay the innocent . king ahab would have naboth sell him his vineyard ; naboth denyes ; for , the divine law , given to the hebrews , forbad inheritances to be alienated from the same family . antoninus caracalla commands papinian the lawyer , to defend the paricide committed by him : papinian refuses , and had rather dye ; because he knew , it was against the law of nature and nations , to speak false and patronize so great a crime . by the same right , but with more holy affection , the apostles , when the councill charged them , not to speak or teach in the name of jesus , , aske , whether they must not obey god rather than men ? and justly : for they had received a charge from god himself , by the mouth of the lord jesus , in his name to preach repentance and remission of sin , and that beginning at jerusalem ; for this also was specified in their commission . what therefore the divine command had made necessary for them to be done , humane command could not render unlawfull . and in this sense the authors are to be explain'd , who say , the gospel , the ministry , the sacraments , are not subject to humane power ; that is , to change that , which divine law hath introduced . for first , the preaching of the word of salvation , and the exhibition of the sacraments , being commanded by god , cannot effectually be forbidden by men . likewise , the noursing of parents or children , the relieving of the innocent , and many other duties , are so far exempt from humane law , that the prohibition of them is of no force or vertue . secondly , the forme by god prescrib'd , for the ministry of his word and sacrament , cannot be alter'd by men ; nor is this proper to things sacred . for also , the forme of matrimony , as it consists in the unity and individuall knot of two persons , is by humane law immutable . thirdly , it belongs not unto humane power , to make new articles of faith , or , as justinian speaks , to innovate the faith ; nor to institute a new worship of god , or new sacraments ; because , the nature of such things will not admit thereof : for nothing can be believed or done , in order to salvation , but what god hath declared such ; neither can any thing be fit to apply unto us the divine grace , unlesse god hath assign'd it to that use . yet , to speak accurately , these things which we have rehearsed , sacred and others , may be rather said to have something in them of immutable right , than simply and altogether exempted from the rule of the highest powers ; seeing there be very many and very great acts of authority concerning them ; which acts are call'd in scripture the commandements of the king in the businesse of the lord. for first , it is the proper effect of the highest powers , that we have liberty and convenience to doe the things which god commandeth , being freed from impediments , and supplyed with helps . so cyrus and darius gave leave to the jews to restaur the temple , and to sacrifice there ; and gave them moneys too , to beare their charges . so , by the edict of constantine and licinius , the christians had open exercise of their religion . secondly , not only by permitting , but ( as before was touched ) humane law , by commanding , what divine law doth command , superaddes another obligation . thirdly , to the actions commanded by god , the highest power prescribes certaine circumstances of place , time and manner , that they may be done decently and in order . fourthly from actions forbidden by god , the matter and oceasions are by humane power withdrawn . so ezechias brake the brasen serpent ; so the emperours shut up the heathen temples . fiftly , 't is the part of the highest power , by proposing punishments , to draw men to the doing of that , which god commands , and deterre them from the contrary . as nebuchadnezar made it death to speak evill of the hebrews god ; and the emperours , to offer sacrifice to the god of the gentiles . and in these particulars consisteth , as i take it , that office of the highest powers which is called by justinian , the preservative of the divine lawes , meaning such a custody , which is also legislative , as austin speaketh , let the kings of the earth serve christ , by making lawes also on behalf of christ . and the same particulars have place in things not sacred , which are likewise defined one way , by that divine law , which the apostle cals the righteousnesse of god. for therefore the civill law is said to consist , partly of civill institutions , partly of naturall precepts . concerning which naturall precepts , the civill law gives right and liberty to doe them , hindrances being remov'd ; yea commands the same things to be done ; determines circumstances ; takes away , or streightens the occasions of often transgression , lastly , addes a sanction , to them , by the constitution of punishments ; which is so manifest , that we need spend no more time in this . let us come to those things , which by the divine law , whether written in the hearts of men , or in the holy bible , are not at all determined . to determine them either way , whether they be sacred or profane , is the right of the highest power . of prophane , 't is most known ; so david , of dividing the spoile ; the roman emperouis , made constitutions , of the solemnities and effects of contracts and testaments , & innumerable other matters . of sacred things , 't is no lesse clear , if one ( i say not , diligently read ) but only look into the sacred history , the codes of theodosins and justinian , the novels , the capitular of charls the great . every where examples are so obvious . it pertaines hither , to institute offices , more for convenience and ornament , than for necessity , as david did ; to build or beautify temples , as salomon and joas , or to appoint a law and manner of building them , as justinian ; to prescribe the manner of electing pastors , holding synods , keeping order among pastors , alienation of things dedicate to holy uses ; all which very many christian emperours have done . now , if the highest power shall exceede the due limits , by decreeing and ordeining any thing , either in ecclesiasticall things , against the rules of faith and religion prescrib'd by god ; or , in other matters , against the perpetuall rule of equity ( as in both kinds it sometime happons ) ecclesiasticall and civill things doe againe agree in this , that , as a man cannot be oblig'd to obey men rather than god ; so if upon refusall force be offer'd , there remains the glory of patience , no right to oppose force to force . so christ hath caught peter , and peter us . so saith ambrose , grieve i can , weep i can , mourn i can , any other way to make resistance , i cannot , i ought not . a most holy example of that patience prescrib'd unto us by god , is left us by those antient christians , that liv'd under the heavy yoake of the unbelieving emperours . they were men to be feared for their number , had they chosen rather to shed others bloud , than their own : for , tertullian shews how they had filled both the camp and city . that victorious thebane legion , for religion sake , was contented to lose every tenth man , at the emperours command ; and , it is memorable , that when there was one christian put to death for tearing the imperiall edict , commanding bibles to be burnt , churches to be demolisht , and the christians crucified ; the rest of the christians declared , he had justly deserved that punishment . so deeply had the voyce of christ sunk into their minds , that forbids to take the sword . every one takes the sword , who hath not receiv'd it from god. god hath given it to none , but the supreme powers and to such as they appoint . no examples of the old testament evince the contrary ; for when we read of the defections of people or cities from some kings , and the impiety of the kings set down for the cause , therein the divine judgement is described , not the deeds of men commended . but if the highest power , that hath undertaken the protection of true religion , be it self therefore opposed by the armes either of forraign or domestick enemies , it hath all the right and reason in the world , by arms to defend its own authority , and the lives and fortunes of the subjects . for 't is all one upon the matter , whether the opposition be for religion , or any other pretence ; nor is the power being independent , more bound to let go the use of religion , than the possession of land , at the pleasure of any other whatsoever : for he beareth not the sword in vain . it hath been shewed , i think sufficiently , how the highest power hath equall authority over actions sacred and prophane , over the externall primarily , and in regard of them , over the internall also in the second place : i say , authority to command and forbid , what is commanded already , and forbidden by god ; to determine things left in the midst , and permitted to mans liberty ; and when force is offered under pretence of right , to defend it self . i say , equall authority over sacred and secular actions : which binius also a man of the roman religion acknowledgeth . in generall there is no difference ; but if we come to particulars , 't is confest , authority extendeth not to so many sacred things , because the divine law hath determined more of them , than of the secular , for , the secular affaires ( the institutes of the hebrew common-wealth , it is plain , oblige not us ) are almost all circumscrib'd by rules of nature , saving that it may be doubted of some connubiall lawes , whether they be naturall , or out of the divine pleasure . but , concerning sacred matters , much is prescribed us in the gospell , and proceeds immediatly from the will of god. this being noted , i see not any thing more , remaining in this question ; for , that a more diligent enquiry , and greater care is need-full in things sacred , both because the law of nature is more known than the positive , and because errour in religion is more dangerous ; this pertains to the question of the manner to use the power rightly , and changed nothing in the power it selfe . chap. iv. the objections against the authority of the highest fowers , about sacred things , are answerd the right under standing of what is al , ready spoken , will help any one to answer all that is said against the authority of the highest powers , in things sacted or ecolef●asticall . for first , that christ himself , not the highest powers , ordained the pastorall office ; that , as to the substance of the office , christ also hath set down the rules ; and that , so far ( as we have before acknowledged ) pastors are not the vicars , or deputies of the highest powers , all this diminisheth nothing of the right of government , as will appear by the examples of other things . the power of parems over children , of husbands over their wives , hath its o●iginall , not from any humane institution , but from god himself : yet who will deny these powers , though more antient , to be subject to the highest . the physicians function is from god , the author of nature , ( as the pastor's from god the author of grace , ) and from nature and experience he receiveth rules to execute his office , not from the highest powers ; nor is he in their stead , when he pract●seth : and yet for all this , the physician 's function is subject to the supreme authority . there is the same reason in other arts and professions . and , that pastors are not bound to obey the highest powers , when their commands or prohibitions are contrary to gods ; herein is nothing singular . for every private man hath so much right , and that in other things , as well as sacred . yea , the judge , that receives his commission from the highest power , being comanded by the same to judge against right and reason , is not bound to obey , or rather , is bound not to obey ; which comes to passe , not because the private man , or the judge is not subject to the highest power ; ( none will imagine that : ) but because both the power and they are all subject unto god : and when commands are contrary , the superiour is to be preferr'd . that which some allege , that the magistrate ( as they love to speak ) is not of the essence of the church . 1. that the church can subsist , although there were no supreme power , or that power not a friend to the church , is very impertinent ; for , that we may speak in their phrase , the magistrate is not of the essence of any single man , not of the essence of a merchant , or husband-man , or physician , yet are all these under the higher powers , as reason teacheth , and the apostles authority . this objection hath a better appearance , the promise made to the church in the prophet , kings shall bow down to her with their face toward the earth , and lick up the dust of her feet : which words rather seem to subject kings to the visible church , than the church to kings . this argument the papists often use . but truly , if as esdras and his companions once , so wee interpret the scripture by the scripture , comparing together what was dictated by the same spirit , we shall easily find , the honour , of which the prophet speaks , is proper and peculiar unto christ , which the psalmist expresses almost in the same words : and it is given to the church , for christ spiritually reigning in it ; as under the old testament , we read the arke to have been adored . there is therefore a trope in that prophecy , neither can the words be rigidly pressed , without transferring that majesty to the church , which agrees to christ alone , the prince of the kings of the earth . that saying , which is so much cryed up by the papists , that the emperour is within the church , not above the church , is most true of the church catholick , that never was , never will be under one king ; but it must be taken warily of the visible church of one kingdome , so as not to deny the superiority of the empire ; for a king , that properly bears the name of king , is not only superiour to the people taken severally , but to the whole people altogether . nor is this understood of unbelieving people only , of whom christ hath said , the kings of the gen●●les bear rule over them ; but even gods own people israel thus speak , a king shall be over us . and christian people are taught subjection to the unbelieving kings , by paul and peter . whereupon is that of chrysostome , if this berequired under pagan kings , how much more ought it to be under kings that are believers ? nor is it materiall , that pious authors sometimes say , kings doe service to the church ; for they mean only , that they doe consult and provide for the commodities thereof ; in which sense also the old pagans call'd a kingdome service . so doth the shepheard serve his flock , the tutor his pupill , the generall his army : and yet the flock is not above the shepheard , nor the pupill above the tutor , nor the army above the generall . for they that govern serve , by the office of consulting , and graciously providing , as austin speaks ; kings therefore may be said to serve the church , not to be servants of the church , in that sense , as service signifies subjection . for saul is not the servant of israel , but israel the servants of saul : and specially abimelech amongst the priests , as david among the peers . so is sadoc the priest the servant of david and solomon . wherefore also the greatest synods , being as it were a compendium of the whole church , living under the roman empire , salute the emperours by the name of their lords . certainly , as a father hath equally the rule over his family , whether believing or not : so the peoples right religion diminisheth nothing of the right of the highest power . some think this a very strong argument against the authority asserted to the highest powers , that the sacred function of pastors is conversant about kings also , not only as the gospel is in generall preached unto them among the rest , but as by the ministry of the keys , it is applyed to them in particular . but the weaknesse of this argument is convinced by like examples ; for what function is not conversant about the king ? husbandmen , merchants and the like , the king stands in need of , but to come nearer , the physician cures the king as well as his groome , and prescribes to both what may conduce to their recovery ; moreover , the counsellour of state is employ'd about the king , not only as a man , but as a king. yet no man hath been so unwise , to exempt either the persons or functions of any of them from the highest authority , and loose them from the bonds of humane lawes . we must come now unto them , who think all authority about sacred things so to belong unto christ alone , that kings cannot be partakers of it , because he is sufficient alone for the administration of his kingdome , and needs not the help of a deputy . that we may satisfy these men , the actions of christ must be distinguished . his legislation , and his finall judgement are peculiar to him . in his legislation is comprehended not only a more plaine promulgation of the divine law , mis-interpretations being rejected and the difference laid open between the things which god alwaies approved , and those which he did wink at or beare with for a time ; but also the constitution of the evangelicall ministry and sacraments , with the abrogation of the ceremoniall law. his finall judgement conteins the condemnation of some , and the absolution of others with exhibition of the reward . which being done , christ shall put off the administration of his kingdome , and yet retein the majesty of a king for ever . these actions therefore being done , and to be done by christ himself ; life and death eternall , with the promise , commination and adjudgement of the same , being not in the power of meer men ; it is certaine , that in them no man is the associate or deputy to him . but there be other actions call'd intermediate : and of these againe , some are about the inward , some about the outward man. those about the inward man are partly in the man , partly concerning him . in the man , christ works when by the vertue of his spirit he illuminats some , others by not illuminating he blinds , he opens the heart of some , others by not opening he hardens ; sometimes he affordeth greater aydes against temptations , sometimes lesse . concerning the man , christ works , when he remits or reteins sin : yet for the most part in those actions also some signs of them are inwardly imprinted in the man by divine efficacy . all those actions exceeding the power of meer man , are also so peculiar to christ , that he admits no fellow in them not vicar . ministers indeed he admits to these actions , pastors : private men , and kings too , every ohe in his way . but there is a difference between a vicar , and a meer minister ; because it is the part of a vicar to produce actions of like kind with his actions whose place he holds ; though of lesse perfection : and to a meer minister it perteins not to produce actions of like kind , but such as are serviceable to the actions of the principall cause . whence it appears , that the same action is properly atributed , yet proportionably , both to the prineipall and the vicegerent ; for the king truly governs and gives judgement ; so doth the judge also , though not with equall right . but , to the principall and the meer minister , the same action cannot be accommodated without a trope : as pastors are said to save men , to remit and reteine their sins . there remaine the actions of christ about the outward man : which especially consist in defence and deliverance from enemies , and in the ordering and adorning of his church ; actions rightly referr'd unto his providence . and as the generall providence of god which hath a warchfull eye over all things although by it self it be sufficient for the disposition and execution of them ; yet , for the demonstration of his . manifold wisdome , he makes use of the highest powers , as his deputies , to preserve the common society of men ; whence also they are stiled gods : so that speciall providence of christ , watching over his church , assumes unto it self the same powers to patronise the true faith ; and to them christ also imparted his own name . these are they that , as nazianzen saith , rule together with christ , not by equall fellowship of power ( far bee from as so impious a thought ) but by a vicarious and derived right , which is the meaning of that in the bohemian consession , magistrates have a power common with the damb . wherefore seding things subordinate do● no fight against one another , and seeing it doth not mis become the majesty of christ to excout● the prin●ipall actions of his kingdome by himself immediatly , 〈◊〉 partly by himself , pamly by other ( as ●e 〈◊〉 too the angels ministry , out of question ) it follows , that the earthy empire of the highest power , as it takes care of sacred things , doth not at all oppose or stand against the heavenly and divine power of christ . and here we must admonish our opponents , that in the place of christ , the king of kings , and lord of lords , they may not put upon us presbyteries and synods ; nor transferre what is proper to christ alone , to rule over kings , unto them , whom both the necessity of order , and divine authority hath subjected to the imperial power . but , because in scripture , and the antient history some government is attributed , partly to pastors , partly to churches , let us see how it comes to passe , that the government of the highest power is not overthrown thereby . for the right understanding whereof , lest in the unlikenesse of things we be deceiv'd by the likenesse of words , we must make use of some distinctions . government is either such as may consist with the liberty of the governed , or such as ●●dy not consist , with it the former agrees to them , who govern ( as tucitus speaka ) by authority of persuasion not by pou●●● of command , as physicians lawyers , coun sellours in things not , altogether necessary . the later government , whereby the liberty of the governed is taken away , is either declarative of law , or constitutive : and this later , either by right of consent , or by vertue of authority . this distinction springs from the manner of introducing an obligation . they that govern declaratively doc not oblige properly , but occasionally , as they give a man notice of that which either brings or encreases an obligation . so the physician governs his patient , by shewing what is hurtfull , what is wholsome : which being known , the sick is bound to use this , avoid that , not by any right which the physician hath over him , but by the law of nature , which commands every one to have a care of his own life and safety . so philosophers doe govern the morall and civill life , by shewing what is honest , what the safety of the people requires . hither are refer●●d the annunciations which embassadours or heralds sent by the highest powers make unto the subjects , and as well the suasory , which we have memtion'd , as the declarative , are wont to be comprehended under the one name of directive regiment ; from which differs the constitutive , whether it ariseth out of consent , a command . that , out of consent , hath vertue to oblige all that have consented , by the naturall law , concerning the keeping of covenants , in those things , which were in the right and power of the covenanters . but they , that have not consented , are not directly bound ; indirectly they are , if three things concurr . first , that they are a part of the whole ; second , that the major part of the whole have consented ; the third , that something must be necessarily constituted for the conservation of the whole , or the bettering of it . upon these conditions , all and every one are bound , not by any right which the major part hath over them , as superiour , but by that law of nature , which requires every part , as a part , to be ordered for the good of the whole . which good oftentimes cannot be had without some speciall determination ; and that determination can be of no effect , if it be lawfull for a few to undoe what was done by many . hence it is , that the companions of a journey , the partners of one ship , or of the same negotiation , & all collegues are bound to stand to the decree of the major part , in those things only , that need some determination , and belong to that community , whereof themselves are members . but the imperative regiment obligeth by the intrinsecall force of its own supereminence ; and the regiments of this kind , as hath been said , are either supreme , or placed under the supreme : and these again either derived from the supreme , preme , or of some other originall : these later , ordinary , as that perpetuall and primitive government of the father over his , family , whence ariseth the authority of the. pedagogue and tutour ; extraordinary , such as god gave by speciall commission to some men under the old testament . the powers derived from the supreme , either have received a right both to oblige and to act , as the praetorship ; or to oblige only , as the power of a delegate . without a right to oblige , there is no power , for this is as it were , the naturall effect thereof . let us now apply all this unto pastors and churches . the apostles are forbid by christ , the presbyters or pastors by the apostle , to rule as lords over gods heritage ; the word is applyed to kings , lu. 22.23 . and that is not only forbid , but to exercise authority , which as distinct from the other is given to great ones , mat. 20.25 . mar. 1.42 . by the name of great ones are understood such princes as the ethnarchs of the jewes , which were stiled euergetae , as we may see in josephus , whence that of luke may receive some light , they that exercise authority over them , are called euergetae benefactors . if therefore such right as the highest powers have , and such as the inferiour powers have , be denyed pastors ; it followes , that all power is denyed them . christ himfelf respecting his state of a servant , denies his kingdome to be of this world ; denyes ( which is lesser ) that he was made a judge . and unto the same state he called his apostles . we have not ( saith chrysostom ) such power given us , that by authority of sentence we can restrain men from offences . and saith bernard , i read that the apostles stood to be judged , i find not that they sate in judgement . pastors are call'd in scripture by the name of embassadours , messengers , preachers ; whose part it is , to declare the authority of another , not to oblige men by their own . their commission is , to speak what they have heard , to deliver what they have received , and no more . the apostle himself , concerning virgins , because he had no commandement from the lord , dares command nothing ; only he gives counsell , withall declaring ●would be no sin in her that should do otherwise ; and admonishing the corinthians to help those of jerusalem , by some extraordinary largesse , he addes , not of neceßity : the reason whereof went before , i speak not by command . the government therefore , which is given to pastors , when they are said to guide , to rule , to feed , to be set over the church , ought to be referred to the declarative kind , or to that which meerly consisteth in persuasion . where the apostles or pastors are read to have commanded , it is to be interpreted by that figure by which they are said to remit and retain sins , that is , to declare them remitted or retained . nor is that to be taken otherwise , when god saith he set jeremy to destroy kingdomes ; that is , to pronounce the destruction of them . so also in those letters of the elders and brethren to the churches of sytia and cilicia these words , to impose a burthen , are to be expounded in like sort : for there is no new burthen imposed upon the christians , ( then it would follow , that fornication , the avoyding whereof is a part of that burthen , was lawfull before this decree ) but the duty of christians is declar'd out of the divine law ; which would have free actions directed to the furtherance of other mens salvations , and all offences carefully avoided . that the church hath no commanding power by divine right appears , because the sword is the instrument of that power , ( by the sword is meant coërcive force : ) but the armes of the church are not carnall , neither hath she received any sword from god , but the spirituall , that is , the word of god. besides , her conversation is not in farth , but in heaven ; she lives on earth as a stranger , not as free ; and strangers have no right to command . yet , since the church is a company , not permitted only , but instituted by divine law ( i speak of the church visible ) it follows , that all those things , which do naturally agree to lawfull companies , doe agree to the church also ; so farre , as they are prov'd not taken away . among those things is the constitutive government , which we called by consent . wee will bring two examples . the law of the sabbath being abrogated , 't was at the christians pleasure , keeping a just proportion , to set apart what part of time they would for the worship of god. now , because that worship , according to the precept of christ , requir'd a certain congregation of godly men , that part of time could not be determin'd but by corsent . so the apostles leading the way , and the church following , was dedicated to holy assemblies the first day of the week ; which also , in memory of the resurrection , is called the lords day . again , the apostles being themselves not at leasure to oversee the poor , the church , by their persuasion , instituted the office of deacons , and made election of persons to persons to performe it . in both places wee find somewhat defined and constituted by consent , which without great fault none could gainsay . for , it was requisite that somewhat should be constituted ; and that could not be , one or two dissenting , unlesse , either the minor part should give place to the major , or the major to the minor . this being unreasonable , that was necessary . this right of constitution therefore , to the church is naturall . but , the imperative government , we have shewed above , not to follow from the nature of the church : and yet that hindereth not , but that both the highest , and the inferiour authority may agree unto it . the highest , if the faithfull unmixed with others , and free from all subjection , make up a common-wealth of themselves ; this seemeth to have happened to the jewes in the times of the maccabees ; the church had then the highest authority : yet , not properly as a faithfull people , but as a free people . an inferiour authority , and liberty to use their own law , the same jewes , not only in their own land , but at alemandria and else-where , have often had , with some kind of coactive power , sometimes of more , sometimes of lesse extent ; as it pleased the supreme governours , under whom they lived . but , as for the ministers of holy things , we have sufficiently shewed , that no commanding authority agrees to them by divine right , that is , flowing from the institution or nature of the ministry it self : as also , 〈◊〉 the highest authority is incompatible ●ith snch a ministry . neverthelesse , that inferiour authority ought alwayes to be separated from the pastorall office , the antient church never believed . whatsoever we have given to pastors , derogates nothing from the authority of the highest powers over sacred things ; for the directive regiment , consisting in the giving of counsell and declaring of the divine command , is quite of another kind . and 't is no marvell if the same person do govern , and is govern'd , in a divers kind of government ; for the counsellour governs the king by perswading ; he that is skill'd in naturall right , by declaring divine law ; the physician and pastor both wayes ; yet hath the king command over them all , and that the highest . the government by consent , although constitutive , is also subject to the empire of the highest powers ; because no man , by consenting , can conferre upon another more right , than he had himself . for this obligation , arising from the liberty of every one , is not larger than that liberty ; but , they have not liberty , being single , to do any thing against the command of the highest power , ( except the things which god commands : ) therefore they have no right to bind themselves so farre . besides , two constitutive governments ●unlesse subordinate one to the other , cannot consist , nor can any subject be obliged to contraries , as before is said ; which is the reason why the paternall and priestly government of the old testament ( for the aaronicall priesthood was never without authority ) was by god subjected to the royall . lastly , that authority , which is allowed to pastors by the supreme , being both subject to it , and wholly proceeding from it , is so farre from overthrowing , that it plainly confirmes the right of the supreme ; for the cause is known by the effects , and that which gives authority to another , hath it selfe more authority . chap. v. of the judgement of the highest powers about sacred things . the authority of the highest powers about sacred things being clear'd wee come to that which pertains to the right use of this authority . the commands of authority must proceed from judgement . judgement properly denotes the act of a superiour , defining what is just between two parties ; and the highest judgement is that of the highest power ; for the lawes and decrees thereof cannot be nulled or repealed by any higher : although obedience to such lawes and decrees be not absolutely due , but so farre as it may be given , without violation of gods command . now , as the authority is extended to sacred things , as well as secular ; so is the judgement too , according to which the authority is used . indeed , some kings and emperouss have seemed to reject from themselves the judgement concerning religion : but , that was either because they found themselves unfit , and unable to performe that office ; or else , they meant only ( as the great king of britan interprets his own words , and some of the antient emperours ) that they did not arrogate to themselves ( as the pope of rome doth ) a judgement infallible . the truth is , all humane judgement is subject unto error ; and unlesse we will take away all judgement out of the world , we must acquiesce in some highest : whose errors are to bee reserved to the judgement of god. if you grant this highest humane judgement ( i speak not of directive judgement , but imperative ) it will not follow thence , that pastors and other christians may , upon the judgement and command of the highest power , omit the necessary duties of piety and charity : for ( as above hath been shewed ) the commands of the highest , bidding or forbidding , whether in sacred things or secular , bind us not , to doe or omit any thing against the law of god , either naturall or positive ; but only to suffer ; and that , only where the paine cannot be avoided , but by contrary force . the supreme judgement of christ doth no more deny this judgement of which we speak , than his authority the authority of the highest powers . legislation carrying with it , by its own vertue , the reward and punishment eternall ; and finall judgement , according to that law , is the prerogative of christ alone , in the meane time , christ speaks by his spirit , by divine judgement ; yet doth not humane action follow that judgement , unlesse humane judgement be interposed . which , as it belongs to every christian , in respect of his private actions ; so , in respect of publike , and of private , that are govern'd by publick authority , it belongs to the publick powers , and to the highest in the highest degree . brentius long ago● saw this , whose words are these : as a private man hath a private , so a prince hath a publick power , to judge of the doctrine of religion , and to decide it . they that make the scripture judge , think rightly , but speak improperly : for if we speak exactly , the scripture is the rule of judging ; and the same thing cannot be , both the rule , and the judge . in the same kind of speech , the law is said to judge no man unheard : and , the word which i speak , saith christ , shall judge them at the last day . to the pastors and others that have their senses exercised in the scripture , and to the churches , but especially , and in the highest manner , to the catholick church , agrees a judgement concerning sacred things ; for every one , as aristotle saith , rightly judgeth of those things which he●●nder standeth . but this judgement is of another kind ; for it leads the way to their own actions , and the actions of others , by directing , not by commanding . and , it is not absurd to grant two highest judgements of severall sorts , such as are the directive judgement of the catholick church , and the imperative of the highest power ; for there is no judgement among men higher in esteeme than that none higher than this in power . now seeing there are two enemies unto judgement , ignorance , and ill-affections ; to the end , the supreme governour may rightly exercise the judgement that belongs unto him , he hath need both of knowledge in sacred matters , and of a mind truly religious : things so united one to the other , that religion encreaseth knowledge , and knowledge religion , as lactantius hath plainly shewed . there is in tacitus an excellent forme of prayer for the emperour , that god would give him an intelligent mind both in humane and divine law. but as far as divine things excell humane , so much more glorious , more profitable , and more necessary , is the knowledge of divine things , than of humane . therefore is the king so strictly charged , to write himself a copy of the law , to keep it with him , and read therein all the dayes of his life ; and , to joshuah saith god , let not this book of the law depart out of thy mouth , but meditate therein day and night ; and in the 2 psalme 10. verse , which evidently respecteth the times of christ . be wise o ye kings , be learned ye judges of the earth . the pious hebrew kings , of old , obeyed these admonitions : and so did the chiristian emperours . theodosius and valentinian : among other cares , which our vigilant love of the common-wealth hath imposed on us , we perceive the principall care belonging to the imperiall majesty is the search of religion ; by the conservation whereof , we may hope for successe in all our enterprizes . and saith justinian , our greatest sollicitade is concerning the true knowledge of god , and the honour of his ministers . these precepts and examples prove , that the king ought to be skilfull in religion . yet , there are some that object , and say , it cannot be that one should well attend to any in particular , who hath upon him the weight of all affairs . to whom we answer : there is as it were a naturall coherence between the generall knowledge of all , and the more exact knowledge of the most noble part . so doth the metaphysiologer generally considers all that is , and specially things incorporeall : the physiologer , all that moves , and heaven above the rest . even so , ought the architect of a common-wealth to have a generall view of all affaires and studies , but a neerer and more curious insight into those of the church . neither is the knowledge of sacred things so intricate , as some would make it . theology , saith nazianzen , is a thing simple and naked , without any great artifice , consisting of divine testimonies ; which yet is depraved by some men , and turned into an art of very great difficulty . i speak of those things which are substantiall points of faith , and belong to the body of religion ; for there bee other things , partly metaphysicall , partly historicall , and also partly grammaticall , which by divines are often handled , with great contention and clamour . with these , it is not necessary , the mind of a king should bee over busied ; no more than with the subtilties of the law , whereof the prime titles are very needfull to be known . there is a kind of intemperance in the desire of knowledge ; and the wisest man is he not that knowest most , but that knoweth what is most usefull . what the apostle said to all , let the highest powers apply unto themselves , and be wise unto sobriety . in whatsoever is expedient and sufficient for them to know , the divine ayde will not be wanting : which will easily supply the defect of time . one of the antients said , he had learned more by praying , than by reading . god is not deaf to these prayers of the church : give the king thy judgements , o god , and thy righteousnesse to the kings son. thou hast made me know thy secret wisdom , saith david . salomon was very yong ; he knew not how to direct his steps ; the multitude of his subjects , the weight of his affairs sate heavy on him ; and who , saith he , can be able to judge this so great people ? therefore he prayes god to give him an understanding heart , that he might judge the people , and discern between good and evill . what answer doth god returne ? because thou hast not asked long life , nor riches , nor the life of thine enemies , but understanding to heare judgement : behold , i have done according to thy words : behold , i have given thee a wise and an understanding heart . god and nature , as they say , are not wanting in necessaries . wherefore , since empires are ordained by god , and that especially for the safeguard of true religion , what can be more agreeable to the divine goodnesse , than to afford unto them that humbly pray for it , whatsoever is necessary to their function ? in the old testament , god hath often endued the powers with the gift of prophecy . in these last dayes he hath spoken to us by his son in whom , god the father hath open'd all his connsell , concerning the salvation of men . after him , there are not more masters now , but one is our master , christ , of whose fulnesse we have all received . no new revelation ( as of old ) is now requir'd , but only the promulgation of that which is revealed , nor hath any man cause to complaine of obscurity or subtility , the word is nigh unto us , in our mouth and in our heart . this doctrine is hid to none , whose eyes are not blinded by satan . and therefore all are said , taught of god , all knowing god , christ having in some sort fulfilled that desire of moses , who wished than all the lords people might be prophets . and if the understanding of the gospel be so easy and at hand to all christians , among whom are so many rude and busied , that get their living by perpetuall labour of their hands ; what is it that can exclude ●●ngs from a benefit so generall ? especially when the apostle hath applyed that universall , god would have all men to come to the knowledge of the truth , unto kings especially . in this confidence , the emperour theodosius , being in the cause of religion to pronounce judgement between severall sects , in private implor'd the divine help , and obtein'd it . justinian obtein'd the same , in setting forth such a confession of faith , than which none of the fathers or bishops set forth any more full , or more luculent . certainly , the things which are necessary to be believed and done , and those also , which though not necessary , are of any great moment in the church , are but few in number , and very obvious , shining forth , first in the sacred scripture , and afterward in the perpetuall consent of more pure antiquity . the rest can hardly put the highest power to any trouble : and yet , if any suddain difficulty and unexpected shall arise ( which happens more oft in secular , than in sacred things ) time may be taken and faithfull counsels . thus for of knowledge . the other part , which we require in the highest power , is piety . no vertue is more worthy of a king. hence is it given in precept to the king of the hebrewes , to learn to fear god , and observe the words of his law : to joshua , not to depart from that praescript , either to the right hand , or the left . the same is often inculcated to the kings by the prophets . two faults there are to be avoyded by the highest power : first ; and above all , that greatest of spirituall maladies , atheisme ; superstition next , which effeminates the mind , and overthrowes all generous counsells . 't will be a very good caution against both , to think often of that apostolicall speech : the end of the commandement is charity , out of a pure heart , and a good conscience , and faith unfeigned ; from which some having erred , turn aside to vain jangling , willing to be teachers of the law , when they neither understand what they say , nor whereof they affirm . we have shewed what is requir'd in the highest powers , that they may rightly exercise the right they have : but here we must not forget to observe , the distinction between the rightnesse of an action , and the firmnesse of it . for example ; a judge unskilfull of the law , hath pronounced a wrong sentence ; the judge hath : done amisse , yet is not the sentence null , but unlesse an appeale followes , it passes into a judged case . a privare man , that is master of his own estate , hath prodigally made away his goods , the alienation is valid , although the act be vitious . if parents be harsher to their children , masters to their servants , than is fit ; they are in fault , yet is obedience due unto them . there be many cases of like nature . the reason is , because many things are requir'd to make the action right ; it must proceed from an understanding well inform'd , and an honest purpose of mind ; it must be done in due manner , and with fit circumstances . to make the action fume only one thing is needfull , that the agent have a right to doe it . now an act may be out of the agents right , either absolutely , when the effect is unlawfull , by itself , or by reason of some law ; or relatively , when the effect is not under the agents power and authority . naturally , and the law positive secluded , no act can be frustrate , but whose effect hath either some viciousnesse annexed , or else is beyond the sphere of the agents power . in the former respect , the command of a father , master , or king , is frustrate , when it enjoynes idolatry , or a bye : in the l●to● , the command is fruit strace of a master to the , servant of ano● ther man , of a king to one that is not his subject , of whomsoever over ) actions ●●●egly internal such as have no relation to the outward . we conclude the refore , that the fault either in the understanding , of the ●●●●ction , makes not void an act of authority ; ( but the commands of the highest powers are valid still ( being not contrary to gods law ) though they have not ●ue opinions of things divine of senve not god alight . examples hereof are many . pharaoh was wicked king ; yet ducst not gods own people goe forth beyond the bounds of egypt for to sacrifice , without his permission : for although sacrifice was by divine command , and out of the royall power , ●●t the place being undefin'd by god , was not exempted from the obedience they owed unto the king , nebuchadnex●● , i think no man will affirme to have been throughly of the true religion . his law of ●onowing the god of israel was ●o●●osso●adid , than that other of worshipping the idol vain cyrus and his successors , as histories relate , were given to the worship of false gods ; yet , without their leave , might ( not the ) hebrewes rebuild the temple , for the service of the true . and , although the godly chose rather to compose their controversies among themselves , yet being called before heathen judges , they acknowledged their power , and by necessity of the times were oft compell'd to implore it : knowing , that the right of judging might belong even to them , that were , of themselves , unfit to give right judgement . the controversie about the temple of jerusalem , and that of garizin , was debated and determined between the jews and samaritans , ptolomy king of egypt being judge ; for although the king did not himself adhere to the mosaicall ordinances , yet was he able to judge , and he did rightly judge , which temple of the two , which worship and priesthood , was agreeable to that law , by which , it was confest , the judgement between the parties should be giv'n . felix was a wicked man ; but being the vicegerent of the roman emperour , paul is accus'd before him by tertullus ; many crimes are objected to him , and among the rest , that he was prince of the sect of the nazarenes . he denies the rest , this he confesseth , that he worshipt god , after that way which they calld a sect , or heresie . the question is , whether this be a crime : and one of the particulars to be enquired of , is concerning the resurrection of the dead , a principall point of faith . the same controversie being after brought before festus , paul acknowledged his right to judge : here , saith he , i ought to be judged . and , fearing the judges partiality , he appeales to caesar , the highest judge ; before whom he pleaded , not his own cause onely , but the gospels . for the question was , whether to preach the gospell were a crime paul denies , upon this ground , because the gospell was a true and saving doctrine . in this cause , the worst of princes is acknowledged for imperiall judge by the best apostle . and , if according to his duty he had acquitted paul , ( as many think he did at the first hearing ) his sentence had been firm , and had cleerly given the apostle a right against the jewes . but having condemned him , and in him the gospel , the sentence was null and frustrate ; that is , it could not bind paul to cease his preaching ; yet was it firm , so far , as to bind him from resisting the prince imposing penalty . justin mar●yr , and other most learned of the christians , presented their apologies to emperours not christians , to the end they might approve the verity of the christian faith to those judges . for , although a man regenerated by the spirit of god is the fittest judge of spirituall things ; yet , that the gift of illumination , which respects the understanding ( wherein the judgement is ) is given also to many unregenerate , no man hitherto hath denyed . neither hath any man here heretofore reprehended austin for these words , extant in that book , wherein with much pains he defendeth grace : certainly some men have in them naturally a divine gift of understanding , whereby they are mov'd to believe , if they heare words , or see signes , that are congruon , to their mindes . and truly , how can it be said , that none but true believers can have a true judgement concerning sacred things , when as the faith if self cannot be embraced , but by judgement ? wherefore 't is said to all , search the scriptures : and they of beraea are commended , that having heard paul and silas preach , they searched the scriptures , whether those things were so . this could not be done without judgement ; as the syrian interpreter hath well exprest the sense , judging out of the scripture . if then they , that doe not yet believe , have some right to judge , private men for their private acts , and the powers for publick ; much lesse is it fit to exclude from judging , such as having given assent unto the true doctrine , by some infirmity of their mind doe yet abstain from participation of the sacraments ; for constantine the emperour , before he was baptiz'd , did with the approbation and praise of the bishops , make lawes concerning religion , call synods , give sentence in the synod and after , sate as judge between the catholicks and the party of donatus . and valentinian , after he had enacted many lawes about sacred things , departed this life without baptisme . much lesse yet , may the highest powers be deprived of this judgement , upon this pretence , that they have not skill in all those things which are wont to be disputed by divines . if this reason prevail , how many pastors , honest and faithfull , but not of learning enough to be doctors , must be denyed to judge ? and , by that reason , lawyers might intrude into the seat of civill judges , because they are more skilfull in the law ; and the judges in city and country , concerning wills , and contracts , and such like things , are rather good men , than good lawyers . adde further , that in the case of homicide , it is his part to judge , that hath not learned physick , what wound is mortall , what is not : and whether a child may be born in the eleventh month , and many things of like sort . whence it appeareth , the fitnesse and ability of judging ought not to be confounded with the right of judgement , which is publick and imperative . he that is most fit hath not alwaies the right ; and he that is unfit , doth not lose it . i conclude this with plato's saying ; happy are the commonwealths , wherein either philosophers are kings , or the kings given to philosophy . yet may not the philosopher invade the royall throne , nor the king be thrust out of it , that is no philosopher . it is objected , the spirits of the prophets are subject to the prophets . many of the antients both greek and latine , understand st. pauls meaning to bee this ; they that are inspir'd with prophecy must not all speak to the people at once , but one expect the ending of the others speech ; for they are not like the possessed , transported by the inspiration , but so far masters of it , that they may use the gift of god without consusion , and in that order , wherewith god is best pleas'd , and his people edified . there is no cause to reject this interpretation , which the series of the apostles discourse so fairly admits . the other interpretation , that the prophets ought to suffer other prophets to judge of their prophecies , is not pertinent here . for first , seeing that singular gift of prophecy , as of healing , and tongues , was marvellously ordeined by god for the beginnings of the church , and is long since expired , it cannot be applyed by way of argument unto our times . and , grant you may compare unto that admirable gift ( manifested also by the prediction of things to come ) the theological skill , what ere it be , acquir'd by humane labour ; yet will not they obteine their desire , who would have all pastors , and them alone , to be knowing in theology ; for there are many pastors not very expert ; and some that are not pastors are of good skill in things divine . lastly , there being divers kinds of judgement , as hath bin spoken , the establishment of one is not the destruction of the other . the same disease or wound fals under the judgement of the physician , and of the judge , if it come in question before him , and of the sick man himself . and , when the prophets judged in the apostolicall church , it was said to every christian , try the spirits : yea , st. john layes down a rule , by which every one of the faithfull might discerne the spirit of god from the spirit of antichrist . whereunto answers that of paul to the thessalonians : quench not the spirit : despise not prophecyings : try all things , hold fast that which is best . but without all question , this tryall and distinction of things is an act of judgement . and in that place of the apostle , let the prophets speake two or three , and let the other judge ; the most antient fathers by the word , other , understand not the other prophets only , but all the people : not without great reason ; when as elsewhere the discerning of spirits is , by the same apostle , distinguisht from the gift of prophecy . whence it appears , he meant either some gift common unto christians ( for faith also is numbred among the gifts , distinct from the gift of miracles ) or a certaine excellent faculty to judge of prophecies , where with some , that were not prophets , were endued . the apostle paul himself bids the corinthians judge what he saith . and the holy fathers often appele unto the judgement of all the people . so ambroses let the people judge , in whose heart is writ the law divine . all this we have alleg'd , to manifest that the judgement of things sacred , and of the holy doctrine , did at no time belong to the prophets only . whence also it may be understood , how poore their evasion is , who reply to the arguments out of the old testament , and say , the things there done by kings were not done by them as kings , but as prophets . for , if by the name of prophet , they meane , some speciall mandate of god was given them ; this is , where the scripture is silent , a meer divination , so far from certaine , that 't is not probable . what need any speciall mandate , when the law was extant , unlesse perhaps to incite the negligent ? but , if by prophecy they meane a clearer understanding of the divine will , proposed but darkly in those , times ; we easily confesse , they did as prophets ( since they would have us say so ) know more certainly what was to bee commanded by them ; but they commanded as kings . and for that cause , the scripture in the narration of those affairs , not content with the proper name , added the name of king ; to signify , the right of doing proceeded from the authority royall : and therefore to be imitated by kings . wherefore , letus also say , when christian kings give commandements about sacred matters , they have the right to doe so , as they are kings ; the skill , as christians , as taught of god , having the divine law inscribed on their hearts in a clearer print than those antient kings and prophets ; for many kings and prophets ( saith christ to his disciples ) have desired to see the things that ye see , and have not seen them ; and to heare the things that ye heare , but they have not heard them . chap. vi. of the manner of rightly exercising authority about sacred things . we distinguish the right of the highest powers , and the manner of using their right ; for 't is one thing to invade that which is belonging to another , and an other thing to use improvidently that which is ones own . so great is the variety of things , times , places , persons , that we might here make a long discourse , but we shall briefly collect what may suffice for our purpose . first then , it behooves him that hath the supreme authority , both in the inquisition of that which is by law divine determined either to be believ'd or done , and in consultation about what is profitable for the church , to lend a willing care to the judgement of eminent pastors , for their piety and learning . that this is to be done in doubtfull matters , reason and common sense demonstrates ; for one man cannot see , nor heare all things ; therefore said the persians , a king must borrow the eyes and ears of other men . by the commerce and society of wise men , princes become wise . which sayings if they are true in secular affairs , how much more in sacred , where the errour is most dangerous . for the proof hereof we need not allege examples : it will be more worth our pains , to consider how far the judgement of the supreme governour may and ought to acquiesce and rest in the judgement of pastors . we must note therefore , that all humane judgement is founded either upon internall principles , or upon externall ; the internall are either objected to the sense , or to the understanding : by the former , we judge the snow to be white , by the later , we judge mathematicall propositions to be true , because they are reduced to common notions . the externall principle is authority or the judgement of another ; and that is either divine or humane : no man doubteth but that in all things he must acquiesce to divine authority ; thority ; so abraham judged it to be his duty to offer his son ; so noah believed the floud would come . but , to humane authority no man is bound to acquiesce , unlesse he can find no way to fix his judgement upon divine authority , or upon some internall principle . yet may we acquiesce thereto in all things , the search whereof is not commanded us . so the sick man doth well , if he take a medicine preserib'd by a physician of good fame ; yea , being in perill of death , he is bound to follow the counsell of physicians , if himself be not of that wit and skil , to make a certaine judgement upon principles of nature . as to divine authority , god reveales some things , and proposes them himself , other things , he reveales himself , and proposes to men by others , as by angels , prophets , apostles . whensoever the thing is propos'd by others , before the mind can fully rest , it is necessary we be assur'd , the proposer can neither be deceiv'd , nor deceive , in the thing that is proposed . this assurance we obtaine , either by some other divine revelation , as gornelius concerning peter , paul concerning ananias : or else by signs of divine power , yeilding undoubted testimony to the veracity of the proposer . that wee must acquiesce to every proposition thus made , no christian doubteth . but between the more subtile of the romanists , and those of the evangelicall church , this is the true state of the question : whether since the age of the apostles , there be any visible person , or company , all whose propositions we may , and ought to receive , as undoubted truths . the evangelics deny , the romanists affirme . hither is also brought this great controversy of government in sacred things ; for the romanists doe not deny kings to governe ; this hart granted to renolds : they doe not deny all government to proceed from the judgment of the governour ; this suarez plainly affirmes . neither doe the evangelics deny the judgement of kings ; as well as of private men , to be determined by divine oracle , if there be any such , if there be any prophets that cannot erre : for all men are under god : but , whether there be any such since the apostles , that 's the question ; and that at last is reduced only to the pope ; for that single pastors , kings also , and private men , synods provinciall , nationall , patriarchall , and even they that were gather'd out of all the roman world , are fallible , and have been in errour , no man can deny . wherefore , supposing that which is most true , and which some of the romanists doe grant concerning the pope himself , that every man in the world is subject unto errour , ( for any thing that we know , ) yea , every congregation also , that is visible : let us see how farre one is bound to follow the judgment of another that is thus fallible . first we say , no man is bound to follow anothers directive judgment universally . chrysostom of old hath said the same : how absurd is it , in all things to be sway'd by the sentence of other men ? for , possibly wee may be certain , either by internall principles , or by divine authority , the judgement of sentence is , false . that any private man , grounding his sentence upon the gospell , is to be believed before the pope , is confess'd by panormitan and gerson . and the pious bishops who had learned out of the gospell , that the word is god , and god only one , did well in not giving place to the judgement of the synod at ariminum . moreover , even when the mind doth not plainly witnesse the contrary , yet is no man bound precisely to follow anothers directive judgment : because it is lawfull for him to enquire and try , whether himselfe be able to aime at the knowledge of the truth . then he is bound to follow , when by defect either of wit or time , or by other businesse , he is diverted from that inquiry . so the lawyers teach , that a judge is not tyed to the judgment of a physician in the question of a wound ; or of a survey or in limining the bounds , or of an arithmetician in taking of accounts ; but that himself , upon diligent consideration of the matter , may decree that which he conceiveth most agreeable to truth and equity . but further , in the case of saving faith , no man can safely acquiesce to the judgement of another . the reason is , not only because matters of faith are plainly and openly propos'd unto all , ( so that clemens of alexandria calls it a vain pretext , taken from severall interpretations , for they that will , saith he , may find out the truth : ) but chiefly , because that faith is not faith , unlesse it rest upon divine authority , as the romanists themselves confesse . abraham believed god , and it was accounted unto him for righteousnesse : also , faith comes by hearing , and hearing by the word of god. wherefore , although men may be led unto the faith by others , as the samaritans by that woman , yet then are they only right believers , when they believe not for the words of another , but because themselves have heard , and doe know , that jesus is the saviour of the world . what hath been spoken of faith , is no lesse true of divine worship : for , in vain , saith god , doe they worship me , teaching for doctrines the commandements of men . and paul commends the thessalonians , that they received his word not as the word of man , but as indeed it was , the word of god. we conclude then , that in the things defined by divine law , either way , no man is bound by anothers declarative judgment ( which is one kind of the directive ) nor can his conscience safely rest therein . in the other kind of directive judgement , which we here called suasory , because it is conversant about things not determined by divine law , more may be given to the authority of another , yet not too much . for , as we doe not praise them that are too stiffe in their own opinions ; so neither them , that are too easily drawn by other mens . and herein consisteth the difference between counsell and command , that commands , not contrary to the law of god , lay upon us an obligation , which counsels doe not . he that giveth counsell , ( saith chrysostom ) speaks his own opinion , leaving the hearer at liberty to doe as it shall please him . now , if the opinions of counsellours ( which must be weighed rather than numbred ) doe not agree , there especially ought the supreme governour to interpose his own judgement . and truly , in the knowledge of private right , in physick , merchandise and such like things , it is not only excusable , but often-times comendable for the highest power to be ignorant , by reason of greater and better cares . but , to neglect the knowledge how to rule the church , than which no knowledge is more excellent , none of more importance to the common-wealth , this at no hand is lawfull . those that have eased themselves of this duty , and cast it upon others , wee find by histories to have been circumvented by men , and punisht by god ; and either to have lost their kingdomes , or else being deprived of the power , to have reserved only the name and shadow of king's . the objections out of the old testament , to prove that kings are bound to follow the pastors judgement in sacred things , doe evince nothing lesse . to the first place deut. 17. where the israclites are commanded to doe according to the sentence which the priests shall declare unto them : we answer , that the judge is also mentioned there , and sacred things are not spoken of peculiarly , but any capitall or pecuniary controversies . if there arise a matter too hard for thee in judgement , between bloud and bloud , between plea and plea , &c. the law speaks to the inferiour judges , and in things they understood not referrs them to the senate , wherein were priests and other judges , all most knowing in the law ; nor are those lesser judges bound to the authority of these , but to the law they should explain : according to the sentence of the law , which they shall teach thee , and according to the judgement which they shall tell thee , shalt thou doe . just as if a king should now command the judges , to judge nothing contrary to what the lawyers shall shew them to be lawfull : when yet lawyers themselves declare , the judge is not alwayes tyed to the declaration or opinion of the lawyers . pertinent is that in the gospell : they sit in moses chayr , all therefore whatsoever they bid you observe , that observe and doe ; which is well explained by stella and maldonat , though romanists ; so far as they teach what moses sitting in his chayr hath taught , they must be heard . only so farre ; for the teachers rashnesse will not excuse the over-credulous scholer . that which followes in deut. concerning the punishment of the man , that will not hearken unto the priest , or unto the judge , evidently shewes , that the priests did not only give answer upon the law , but enjoyed also a part of the government , as elsewhere we have demonstrated ; wherfore this concerns the priests of the old testament , as they were magistrates , and cannot be extended to the ministers of the gospel . there is another place , wherein some do much glory . num. 27.21 . god speaks of joshua in this manner ; he shall stand before eleazar the priest , who shall ask counsell for him , after the judgement of urim before the lord : at his word shall they goc out , and at his word they shall come in , both hee and all the children of israel with him , even all the congregation . but this place also , if it be rightly understood is far from the purpose . it is certain , the urim , ( which in other places is more fully the urim and thummim ) was in the ephod or pectoral of the hebrew high-priest . the manner of answering by urim and thummim , as the jewes relate , was thus ; if the matter , upon which the question was , should succeed happily , the precious stones would sparkle with a heavenly lustre : if otherwise , they would not change their native colour . and learned men have observed out of maimonides , that the high-priest was wont to stand before the prince for honour sake , but the prince stood not before the priest , unlesse urim were consulted ; whereby it appears , the honour was done to the oracle , not the priest ; and according to the judgement of urim , that is , the judgement of god , not of the priest , joshua must go out and in . compare with this , another place very like it , 1 sam. 30.7 . if the ministers of the gospel will make any use of this , then let them propose to governours our gospel-urim , that they may there behold the divine threats and promises ; and let them require obedience not to themselves , but it ; which shines by its own light , and is placed , not in the pastors only , but all christian hearts , being that saving grace which hath appeared unto all men . but enough of this first admonition , that the highest power ought , in matters of the church , to hear and examine the opinions of church-men . another generall admonition pertaining to the manner of exercising the supreme governours right , is this : that he must have a special care of ecclesiasticall peace and concord . this is as it were the very soul and life of the church . hereby , saith christ , shall men know that yee are my disciples , if ye love one another . and it was the divine character of the primitive christians , the multitude of believers was of one heart and soul . nor had constantine , and after him the other christian emperours any greater care , than to prevent or heale the dissentions of the church . julian on the contrary , hating the christians with an implacable hatred , could invent no way to hurt them worse , than by opening a wide way for schismes and divisions . this he did , faith ammianus , that the discords of the people being encreased by license , they might not be any terrour to him . and , saith austin , by this means he thought to destroy the christian name , if out of his envy to the churches unity , whence he had fallen , he permitted sacrilegious dissentions to be free from censure . all pious men may pitty these our times , being as sick of the same licence , as ever was any age. whether it be more the pastors , or the princes fault , see the testament of the prince elector , worthy to be read by all the friends of the church ; and let all princes know , that it very much concerns them , as austin speaks truly , to procure , that the church , their mother , may have peace and quietnesse in their time . the cautions , which conduce to unity , are principally these : first , abstain from deciding questions , as much as may be : that is , saving the doctrines necessary to salvation , or very profitable to that end , 't is nazianzen's advice , enquire not curiously into the manner of every thing ; and austin saith , in some things even the best and most learned catholicks doe not agree , and yet the body of faith is still entire . this modesty of defining , the fathers in the nicene synod , and the first of constantinople , and the moderators of them the emperours have observed ; for having set down this confession , that the father , son , and holy spirit are distinction from one another , yet one god , and of the same essence ; in explaining the manner of difference between the essence and hypostasis , they were not sollicitous . the bishops at ephesus , and chalcedon , and the emperours of those times , having defined , that the person of christ is one , his natures two , thought it not fit to enquire subtilly into the manner of hypostaticall union . in the milevitane and other synods , the fathers and the state-men present , for the vindication of gods grace , pronounced plainly against pelagius and his reliques , that without the divine grace , nothing spiritually good , can be begun by man , or continued , or perfected : but many things sharply disputed about the order of predestination , and about the manner of reconciling mans free will with gods free grace , they passed over with a prudent silence . all the fathers of the antient church confesse , that in the most holy sacrament of the lords supper are exhibited the visible signs of christ invisibly present : concerning the manner of his presence they differ in their speech , and yet for this they doe not break the peace . wherefore doctrines very few are to be defined , the necessary with anathema the rest without : as it was done in the synode of orange : and there are in the antient counsell of carthage these words to the same purpose ; it remains that we speak our opinion in this controversy , judging no man , nor separating him from our communion if he think otherwise . but in those first ages , it was very available to the keeping of peace in the catholick church , that no dogmaticall definitions were wont to be made but in generall councils ; or if any were made in lesser synods , they were not firme untill they were sent to other churches and approved by common judgement . which custome , if the rulers in the christian world would now revive , they could not doe the church a greater benefit ; for in those remedies , which physicians call topicall , is little help , nor can the unity of the parts be hoped for , but from the unity of the whole body . i cannot forbeare to praise that excellent canon of england , an. 1571. let preachers take heed of preaching any thing to the people , as a necessary point of faith , but what is agreeable to the doctrine of the old or new testament : and which the catholic fathers and antient bishops have collected thence . what hath been said of things to be believ'd , must be understood also of things , by the divine law , appointed to be done ; but of these , the controversies are not so many . in both kinds , for the reteining of concord , it will be needfull to make the people understand , that all things enjoyned are agreeable to gods word . that which seneca saith against preambles , let the law command not dispute ; may have place in things meerly arbitrary ( yet in such laws we see the reason of them given at large by justinian and others , in the code and novell constitutions ) but in things that are to be perform'd religiously , the severity of the injunction is to be mollifyed by the gentlenesse of persuasion . so plato hath given in precept , and charondas and other law-givers have shewed us by example . and certainly as governments are made firme by the willingnesse of people in all things , so most of all in the businesse of religion . for , saith lactantius , nothing is so voluntary as religion ; which without the wils consent is nothing . and people that are compell'd by law to serve god , serve not god but the prince , themistius . here then is required the greatest care and pains , that the major part of the people , being convinc'd by divine testimony , may know the things commanded , to be according to truth and piety . i say , the major part ; sor we may rather wish , than hope for an universall consent ; but for the ignorance or malice of a few the care of truth and peace is not to be deserted . yet here must be shewed tendernesse and discretion , that they who resist both the divine and humane ordinance , may be rather withheld from doing ill , than compell'd to doe good : as austin hath long agoe judiciously distinguisht in this matter . now we goe on to the things not determined by divine law , such as are many things belonging to church government , to rites & ceremonies . wherein , if the matter be fresh and easy to be wrought , it were safest to restore all things to the times next the apostles , and to observe what was then observed , with great consent , and no lesse benefit of the church , for the most antient constitutions are the best . yet there must be a respect had to the present things , and a respect to the places too : wisely saith jerom : in things neither contrary to faith nor manners , let the customs of our country be as canons apostolicall . austin and others have words of the same sense . and variety here is of good use , serving for a testimony of christian liberty . see the history of socrates . 1.5 . c. 22. verily , if in this nature there be any thing that may be better'd , yet is tolerable and of long continuance , 't is wisdome to let it still continue ; unlesse the change may be made upon a handsome occasion , and with favourable assent . the change of a custome , saith augustin , doth as much disturbe as prosit . but in these things , wherein gods word hath left a liberty , the highest power shall doe well to content the people . so in secular matters we see that cities and companies that have no jurisdiction , have leave to make certaine orders for themselves ; which the highest power , after examination past upon them , approves and ratifies . one thing more we will not omit , which perteins also to the manner of using the right we treat of : the highest power ought to use not only the advise , but service of other men : and therefore particular affairs , lest the multitude of them oppresse the mind of one , are to be put off to courts ordained one above another , and the last appeal to be made to the highest judgement . so in the antient church under the christian emperours there were presbyteries in cities , there were synods metropolitan , and exarchicall , and , above all the rest , imperiall ; but of this we shall speak againe hereafter . all that we have said here , of asking counsell , of contenting the people , of inferiour courts , and whatsoever may be added , ought not to be esteem'd perpetuall , and alwaies profitable ; for no prudentiall precepts are universall ; because prudence must have regard to emergent circumstances , times , places , persons , make a great alteration here . when the matter is clear , there is no need of counsell : when dissentions are hot and vehement , there is little hope of consent ; neither can the proceeding be by degrees , when either the matter will not admit delay , or the lower courts are suspected of injustice , by reason of hatred , or favour , or other impediments of upright dealing . in such cases , when the ordinary course cannot be observ'd , advise must be taken of necessity . by the way we must note their errour , that distinguish of power absolute and ordinary ; for they confound the power , and the manner of using it . as in god the power is one and the same , whether he work according to the order appointed by him , or beside that order : so the power also , or the right of the supreme governour is the same , whether he observe the prescribed order , or not ; but , in common accidents , it is the part of a wise ruler to follow the accustomed order , and the positive laws . laws are made for ordinary cases : in cases extraordinary the highest power must leave the road and take some unusuall way ; for cases are infinite , order and law positive finite , and the finite cannot be an adequate rule of the infinite . but although it be the duty of the highest governour in usual affairs to use the ordinary way of government ; yet if he doe otherwise , he may indeed be said to doe not rightly , but not to go beyond his right . the right of the highest power is not limited by positive law ; for the right of any man is not limited but by his superiour ; and no man is superiour to himself . hence also austin said , the emperour is not subject to his own laws , for 't is in his power to make new ; and justinian , in all things before spoken , the emperour is excepted : to whom god hath made the laws themselves to be subject . if then the question be proposed , whether it be lawfull for the highest power in common accidents to exceed the bounds of law : the answer may be given in the words of paul the apostle , it is lawfull , but not expedient : or in the words of paul the lawyer , it is lawfull , but 't is not for his honour . it becomes your wisdome , saith cicero , to consider not how much you may doe , but what you ought to doe : and every where in good authors , to that which is lawfull , is opposed that which is a duty , that which is expedient , that which is honest , that which is best to be done . lastly , that which is said above , hath place here also : though the action hath not full rectitude , if right be not wanting , the act is firme ; for suppose an unwise command , suppose a disorderly command come from the highest power , it must be fulfill'd , if it may be , without sin : for the apostles word is still of force ; we must needs be subject . to him hath god allotted supreme authority , to us is left the glory of obedience . chap. vii . of synods . this place requires , that we treat of synods . by synods we mean assemblies consisting of church-pastors alone , or chiefly of them , for the acting of somewhat by common consent ; for if pastors be call'd together to hear commands , that assembly i suppose is not call'd a synod . the utility of these synods being evident , it is enquired , what original they have , and what necessity . i find no precept in the law divine for having of a synod , and they are much deceiv'd that make examples of equall force with precepts . yet are examples of great use , that it may appear , what hath been usuall , and what in the like cases may be prudently imitated . we have no examples of these synods out of the old testament ; for a synedry is one thing , and a synod another . in the new testament we have a law for believers to meet for prayer , and hearing the word , and breaking of bread . the offended brother is bid to tell it to the church ; that is , to the assembly of the faithfull , and it is added , where two or three doe joyn in prayer , and where two or three are met together in the name of christ , christ will be present with them . and paul saith , the spirits of the prophets are subject to the prophets , speaking of one church or congregation . here is no synod yet . the originall whereof is wont to be taken from that history , acts 15. but whether that assembly be properly call'd a synod , as we now take the word , may be made a question . there arose a controversie between paul and barnabas , and certain jewes at antioch , concerning the force and efficacy of the mosaicall law. paul and barnabas , and some of antioch , are sent to know the judgement of the pastors ; of all asia ? or , of syria , cilicia , and judoea , gathered into one place : no certainly : but of the apostles and elders at jerusalem . the company of the apostles was a college , not a synod , and the presbytery or eldership of one city was not a synod neither . only one church is consulted with , or rather the apostles only , whose answer is approved by the elders and brethren of jerusalem . wherefore we derive the originall of synods from the law of nature . man being a sociable creature , his nature permits association especially with them , to whom either any contemplation , or action is common . so merchants for traffick , physicians and lawyers to examine the controversies in their art , hold their meetings by the law of nature . but to avoid mistake , we distinguish between that which is naturall absolutely , and cannot be altered , as to worship god , to honour our parents , not to hurt the innocent : and naturall after a sort , that is , permitted or allowed by nature , untill some law of man interpose ; thus all things are by nature common , all persons free , the next of kin is heir , untill by humane constitutions propriety , and servitude be introduced , and the inheritance given away by will. in this second acception , it is naturall to hold synods ; for , if it were so in the former sense , bishops would never have asked the empeperours leave , before they met ; and jerom's argument , to prove a synod unlawfull , were not good ; shew me , saith he , what emperour commanded the celebration of that council . the convention therefore of a synod is in the number of those things , which being permitted by the law of nature , are wont to be commanded by humane law , or permitted , or prohibited . so in the council of agatha , the bishops summoned to the synod are desir'd to come , unlesse they be hindred by sicknesse , or the royall precept . it may be objected , that leave to gather a synod , was never asked of the pagan emperours . but we say , there was no need to ask leave , when there were no imperiall edicts against it . as for the antient decrees of senate against meetings , religious meetings were excepted in them , and particularly the jewes ( as philo relates it ) had leave of augustus to assemble . in whose privileges the christians might justly claim a share , believing all things that are written in the law and the prophets . and suetonius , under the name of jewes , designes the christians too . besides , in the places where most of the synods were held , though subject to the roman empire , they had the benefit of their own lawes . wherefore , if at any time the churches enjoyed peace , which often happened under pagan emperours , the bishops had no hindrance , but they might meet in synods . but in the heat of persecution , as the christians could not intermit church-meetings , although forbidden by humane lawes , because they were commanded by divine ; so the bishops were carefull , not to incurre the suspition and hatred of the rulers by synodicall assemblies , so long as the church could subsist without them . cyprian shewes in severall places , when under persecution there arose a great question about receiving the lapsed into communion , and to the deciding of it there was need of common-counsell , neverthelesse the bishops deferred their meeting till the storme was past : neither durst the bishop of rome , liberius , without the consent of constantius call a synod . the orthodox bishop of spain assembled not into the city of agatha , without the permission of king alaric , although an arian . what the pagan emperours had no regard of , that the christian emperours justly assumed to their care and government , well considering , the corruption of anything to be so much the worse , by how much better it is , in the regular use . after that , synods were not left in medio , but as they gave hope of good , or fear of evill , so they were either commanded or forbidden . therefore socrates the historian saith , the greatest synods were holden according to the emperours pleasure . this is spoken of generall synods in the roman empire ; but constantine called also topical , whereof eusebius speaks ; having speciall care of the church , when discords arose in sundry places , the emperour himself , being appointed by god , the common bishop or overseer , commanded the ministers of god to assemble in councils . after the acts of the nicene councill were confirmed by the same constantine , the generall law of synods to be holden twice every year , supplyed the place of speciall consent . in stead of half-year synods , in some places they had annual . nor was the assembly at the pleasure of the bishops , but the governours of provinces had a charge given them , to make the bishops , though they should decline it , to meet together in synods : and beside those at set times , other synods also were holden out of order , at command of the highest power . but there are three principall controversies concerning the highest powers right and office about synods . first , whether it be lawfull for the highest power to command any thing in sacred affaires without a synod ; second , what is lawfull for him , and what he ought to doe before the synod , and in the synod ; third , what after the synod . for the resolution of the first question , we must conceive , whatsoever is said very justly of the exceeding great commodities of synods , belongs to the manner of using the right of empire , not to the right it self . for if the highest power should receive from the synod any right of governing , it were not then the highest : the highest being that which is subject unto god alone , and under god hath the fullest right of governing . again , if the highest power without a synod could not command that , which it might command with a synod , then should it receive part of the right of governing from the synod : and then , because none can give what he hath not , it would follow , that somewhat of the government were in the synod ; which the synod , not having by any humane right , must challenge by divine right ; whereas the divine law denies any such power to have been given by god unto the church , ( as hath been shewed above , ) and therefore not to synods . the right being thus confirmed , we make no scruple to affirme , that the highest power may sometimes rightly order sacred things without a synod : they that universally hold it unlawfull , will never prove what they say : but we shall easily . for there are extant many examples of the hebrew kings , that without a synod gave commands in sacred matters . whether the church declare or not , even before the churches declaration the kings duty is to reform what is amisse , and for neglect thereof he must give account to god. eminent among the christian emperours is the example of theodosius . he sate as arbitratour between severall factions of the bishops , he gives every one the hearing , he reads their ( confessions , and after prayers to god for his direction , he gives his judgement , and pronounceth his sentence for the truth . to omit other examples ; the kings and other highest powers , which in the memory of our fathers have purged their churches from inveterate errours , have done according to the pattern of those antient kings and emperours : as elsewhere we have shewed . true it is , and they are commended for their diligence that have observ'd it , there were such circumstances in those actions , by reason whereof that course was taken , and no other could serve the turn . and we acknowledge that course to have been extraordinary , and more seldome taken : but ( as before ) we say , the manner of doing being divers with regard to times and persons , changeth not the right ; but floweth from it according to the rules of prudence ; nor doth any one affirm , a synod is to be omitted without cause , but that sometimes there may be causes for the omission of it . these causes may be referr'd to two heads ; either because a synod is not necessary , or because it appears it will be unprofitable . that both may be the better understood , we must note the ends of a synod in a publick church ; for of this we speak . we have proved already , that a synod is not called , as if it had any part of the government belonging to it . the end therefore is , that it may give counsell to the prince for the advancement of truth and piety , that is , goe before him by a directive judgement . another end is , that by the synod the consent of the church may be setled and made known . so , although the apostles severally had both knowledge and authority to define the controversie of mosaicall ceremonies , it was 01 for the churches good , that it should appear , they were all of one mind , and that the pious people should be taught to understand the truth rightly , and to make unanimous confession of it . a third end may be added to the former : as presbyteries in a publick church , so synods , beside their native , have an adventions right from human law : whereby they judge of causes , as other courts ordained by the highest power ; and so , that upon their sentence coaction followes . but now , of all these ends none is necessary , nor is a synod simply necessary to those ends . counsell is not necessary in things manifest to any one by naturall or supernaturall light ; for as aristotle said well , wee make use of counsellours in great matters , when we distrust our selves , as unable without the help of others to discern the truth . who doubts , but the man that denies god , or his providence , or his judgement after this life ; the man that makes god the proper author of all sins ; the man that denies the deity of christ , or the redemption wrought by him ; i say , who doubts , but a man so prophane , may be put out of office , or out of the common-wealth , by the command of the highest power , without the advise of many counsellours . again , the highest power may have such assurance out of some former synod , that he need not call a new one . therefore a synod is not necessary , to the end sufficient counsell may be had . and as for consent of the church to be enquir'd or constituted , 't is in vain sometimes to take any pains about it , when the church is manifestly divided two wayes , the parties and their heat being well night equall , as in the donatists time it happen'd in africa . sometimes also , the consent of the church may be known without a synod : if there be extant the unanimons writings of almost all the approved doctors in their churches . be sides , every one in private may either by voice or writing declare his opinion , which austin saith was done in his time , and commends it . and he that peruseth antient story shall find the churches affaires more often transacted , and consent testified by communication of letters , than by synods : as is observed by bilson , reynolds , and the magdeburgenses . and lastly , it may be the cause in hand is so peculiar to one church , that the consent of others is not needfull . now for the third end of synods , the hearing of causes , it depends upon the will of the highest power , from whose authority it proceeds ; although in the ordinary way , inferiour courts are not past by , yet if those courts be liable to some suspition , or the businesse will not bear delay , the highest power may call it from them to himself . we conclude therefore , that which whitaker and others have written before , and the example of free cities , that without a synod preserve their churches , doe confirm : a synod is not at all times necessary , nor in every case . so far from necessary sometimes , that it is not profitable ; for as the parts are , such is the whole . i will not here repeat the old complaint almost of all ages , that the chiefest distempers of the church have proceeded from the priests . nazianzen hath said enough , where he also renders the principall causes thereof , the ambition and pride of church-men ; nor doth hee speak of arian synods only , but of all of his time , those especially wherein himself was present : therefore , saith he , have i withdrawn my self , and sought for security of mind in rest and solitude . this evill will happen if it appear , either that the integrity of judgement is hindred by vehement prejudices , ( which often befalls men , not malitious : ) or that factions are so prevalent , that a farther branch may rather bee expected from the synod , than any testimony of consent . i much wonder , what came in some mens minds , when they said , they that accuse another of impiety , may be his judges also in a synod ; and , that the right of refusing , which hath place in civill affans , cannot be extended to ecclesiasticall . for certainly , the common rules , which arise out of naturall equity , ought to be of force , no lesse in ecclesiasticall than other judgements ; and i remember optatus speaking properly of the ecclesiasticall , saith , judges must be sought , which are not of either party , because judgement is hindred by affection . in the councill of chalcedon , the judges charge the legats of the roman b. they should put off the judges person , if they would be the accusers of dioscorus ; and athanasius would not come unto the synods , wherein 't was manifest the adverse party raigned . such is often the face of things , that a synod may be hurtfull at the present , which if you stay awhile , and let the mindes of men come to a calme , may be called to good purpose . time shall declare , saith the apostle , the work , that is , the doctrine of every one : and , if any man be otherwise minded , god shall reveale the truth . in both places shewing , there is often need of time , that the truth may be found out , and a right judgement given . the contrary may also happen , that the present evill cannot endure the delay of a synod , and calls for a more compendions remedy . moreover , the same causes for which great assemblies are suspected by the highest power , may also have place in synods ; for , as a very learned man hath said , it is not lesse politicall , to assemble bishops , than other orders of men . there is the same fear , the same danger , unlesse they have put off humane passions , when they became pastors . i might reckon up many examples of unhappy councils , as were under constantine , those of antioch , caesaria and tyrus ; the bishops of which last , as the emperour in his letters plainly tells them , did nothing else but sow divisions and hatred , and disturb the peace of the world . yet i confesse , the church is not in the best condition , when synods cannot be had : and therefore all means is to be used , that these assemblies may be retain'd , or after long omission restor'd , whereby the church speaks both to her members , and her governours with most convenience . and yet , even then , when the highest power governs without a present synod , it hath the judgement of the church in former synods ; it hath the perpetuall consent of the most famous doctors , which flourished in every age and nation ; it hath the most learned and religious divines of the time present , both domestick and forraign , whose opinions are worthy of an equall regard , especially in points of doctrine , which is the common study of them all , and in respect whereof they have every one a share in the universall episcopacy . in making church-laws , the king ( saith the bishop of ely ) made use of men fit to be advised with , men who in reason are esteemed most under standing , most able and judicious to answer in such affairs : and saith burhil , he was instructed by ecclesiasticall councils , or in defect of these , by authors for their faith and skill in these matters most approved . upon the premises , we see there are other causes , beside the great corruption of religion , in contemplation whereof synods may or ought sometimes to be omitted : and therefore they were not so often granted by the christian emperours , as they were desired . all are petitioners to your grace with sighs and tears , saith leo to theodosius , that you would please to command a synode in italy . yet he prevailed not ; yea in vaine did the right of calling synods belong unto the emperours , if upon just cause they could not deny to call them . it is certaine , the churches which were sick of the ubiquitarian errour , could not be accounted past all hope , yet the electors and princes , to whom the laws of germany commend the care of religion , without a synode by the counsell of wisemen expelled this disease out of their dominions ; and are praised for it , by the same persons , who will not acknowledge the right , on which alone that reformation depends . the office of a prince , as zanchius and others with him note , partly consists in this , that , untill a free councill may be had , which cannot be had at all times , he command the dissenting parties , to use , not their own , but the tearms of scripture , and forbeare to condemne each other in publick . this also pertains to the right of ruling before a synode , and therefore without a synode . it doth not follow hence , that the liberty of judgeing , which by divine right is due to divines , is taken from them ; for they may , also out of synods , deliver their judgement , either before the highest powers , or if it be needfull , before others too : and they may render the reasons of their judgement out of the word of god. the summe is this , synods , we confesse are the most usuall help of governing the churches : yet we hold , such time may fall out , that synods may not be profitable and convenient , much lesse necessary . and our greatest wonder is , the boldnesse of some men , that maintaine , even when the powers take on them the protection of the church ; whether they will or no , synods may lawfully and rightly be assembled . beza was of another mind , who hath said , synods are to be called , not without the command and favour of the king. junius was of another mind , who said . 't is an unjust and dangerous attempt of the church , to hold a generall assembly , without his knowledge and authority , who is set to keep order amongst men . lastly , of another mind were all , that have hitherto defended the protestant cause against the papists . next concerning the right and office of the highest before and in the synode , it is controverted , whether it be lawfull for the power to designe the persons , that shall come unto the synode , or no. it is lawfull , we doubt not : but to cleare the matter , let us proceed in order . after that christ instituted the church and the pastorall office , it hath been lawfull , by the law of nature ; not the immutable law , but by that which hath place untill some other provision be made ; for the church , in things concerning the church ; or , for the pastors , in things concerning the pastorall office , to make choice of them that shall goe to the synode : because , no humane law , no agreement interceding , to determine the persons , there is not other way . by this right ; the brethren of antioch send some of their number with paul and barnabas to ferusalem . likewise , the elders , and the church of ferusalem together with the apostles , send out of their company chosen men to antioch . but in all the ages following , i find no example of election made by the church ; for to the diocesian synodes assembled all the presbyters , to the metroplitan all the bishops , unlesse any were detein'd by great necessty . here then is no election , but that the bishops seeme to have taken with them to the metropolitan synods some presbyters and deacons at their own pleasure . that greater synods might assemble , the encyclic letters of the emperours were sent to the metropolitans , and for the most part the election of their fellow-bishops was imposed on them , to compleat the number which the emperours had prescribed . this appears by the letters of theodosius and valentinian to cyrill , the like whereof were sent to all the metropolitans , as the acts doe testify . plainly , to cyril is the election there committed ; which election the metropolitans made sometimes alone , sometimes with the provinciall synode of their bishops . of the suffrages of the church or people there is no appearance . the metropolitans , in case any of them could not be present in synods themselves , sent some bishop or presbyter to spply in their names , and to keep their places . albeit this were the most frequent manner of election , yet by no law was the highest power forbidden to call synods of pastors elected by his own discretion . this alone is enough to prove a permission ; but reason doth evince the same : if we consider the ends before spoken of , for which synods are assembled . for first , many synods are had only for counsell , but naturally it is lawfull for every one to chose his counsellours ; so it is in questions of the law , of war , of merchandise , and all other affairs : between which and the ecclesiasticall , as to meere consultation , there is no dissimilitude . synods are also holden for the exercise of externall jurisdiction , committed to them by the highest power ; but this is also naturall for every one to choose his delegate . in the synods , that are gather'd for procuring of consent , the case is somewhat different , in these it seems very expedient , that the election be either by the churches or by the pastors , to the end , the acts of the synod may be more passable ; for men are wont to like those things best , which are done by those persons , whose faith and diligence themselves have chosen . this therefore belongs not to the right , but to the prudent use of it ; and is not perpetuall ; because it may sometimes happen , that the election made by pastors may be lesse available to concord , than if it be made by the highest powers . againe , in a synod held for counsell or jurisdiction , because the highest powers take not notice of all able men , it may be best sometimes to receive them upon the commendation of the church or pastors . we say then , not that the highest power ought alwaies to choose the persons , but that he alwaies may . our leader in this judgement is marsilius patavinus ; for he saith , it pertains to the authority of a law-giver , to call a generall councill , and to determine fit persons for it ; by determining , he means not only approbation of the persons , but election too ; and herein he is followed by the learned french defender of the protestants cause against the trent synod . nor are examples wanting . the king of israel cals unto him what prophets he will● and namely michaia at the persuasion of fehosophat . the donatists request a synod of constantine , to judge between them and other african bishops , by this petition , we beseech you , excellent emperour , because you are of a just and royall extraction , whose father was no persecutour , and because gallia is not infected with this iniquity , that your piety would command judges for us thence , to allay the contentions here . not the churches , not the synod of gallia , but the emperour names the judges . to the first synod of c. p. theodosius admitted also macedonian bishops : who were not surely chosen by the churches or bishops catholick . that other emperours and kings used the same right is very certaine . and this very thing did the protestants desire of the emperour charls the fift ; and the other kings ; that they might have leave to choose pious and learned men , and send them to the synod . but here we must observe , when the churches or bishops choose men for the synod , whether by their native or dative liberty , the supreme governour hath an undeniable power still over that election ; for all use of liberty , as above is said , is subject to command ; and the vertue thereof is this , that for just causes some turbulent men , or otherwise unfit , may be excluded from publick businesse . that the time and place were proscribed by the emperours for the councill , the things also to be done , and the manner of doing ; that synods were translated at their pleasure , or dissolved , both others before us , and we also have made so plain , that i think it will be denyed by none . wherefore let us now rather see , what judgement in the synod is competent to the highest power . they phansie to themselves an adversary over whom they may get an easie victory , who take the pains to prove , that the bishops judged ; not the emperours alone ; for who ever did so forget himself as to deny that ? but this we affirme ; the highest power hath right to judge together with the pastors : the proofe whereof is needlesse here , because above we have made good to the h. power an universall right of judging , which certainly , by the synod cannot be taken away . but whether it be best for the supreme governour to expresse himself , and how far , is another question . let us goe through every end of synods . if a synod be had for declarative judgement , that is , that the bishops may shew out of the holy scripture , what is true , what false ; what is lawfull , what unlawfull ; here the king , being well versed in the bible , cannot be depriv'd of that which is granted to private men , to search the scriptures , to try the spirits . but here must be exceeding great caution , lest the majesty of one , bridle the liberty of many . 't was said of old , casar , when will you give your vote ? if first of all , i shall have one to comply with . yet will it be most profitable , that the supreme governour not only honour the assembly with his presence , but also order and moderate the actions , enquire into the grounds of every sentence , and propose objections . which the emperour constantine did in the nicene synod , and charles the great , in that of francford . but when the synod , in things not determined by divine law , gives counsell to the highest power , what is for the churches benefit ; here also it is better to propose the incommod●es with the commodities , than to deliver judgement openly : according to that rule , what should be done , debate with many ; what shall be done , determine with a few . the royall presence also , when the synod is held chiefly to testifie the churches consent , is of good effect , to curb the boldnesse of turbulent men : but , the supreme governour shall be more assured , whether the consent be true and spontaneous , if he give no suffrage , but he content to reserve the epicrisis , or finall determination to himself . and this hath place too , in the synod , which by concession of humane law , doth exercise some jurisdiction : the supreme governour may be present , and give sentence if he please , but 't is more proper for him , that he reserve himself entire for the epicrisis , or judgement after . we have spoken of the highest power , when it self is present in the councill ; but pious emperours could not alwayes be so , by reason of other affaires : and then they sent others in their name , with commission either to judge together with the bishops , or only to preserve good order . for in the synod of chalcedon , it is clear enough that the senators and judges interposed often , and gave their sentence in defining the very articles of faith ; but in that of ephesus , candidian was not allowed by theodosius to passe his judgment . to the councill of tyrus , constantine sent only dionysius , a man of consular degree . to observe all that passed ; but he went beyond his power , as ahanasius notes ; hee had all the talk , and the bishops observed him in silence . now we come to that judgement , which belongs to the highest power after synod ; the greek fathers call it epicrisis . this is so proper to the highest power , that it must not be cast off or neglected by him. for if the synod only give counsell in things to be done by the highest power , 't is certain his judgement , to whom the counsell's given , ought to follow , whether it be led by certain arguments ( as is necessary in the matter of faith ) or in some sort by the authority of other men . for ( as above ) some judgment of the doer must precede every act , that it m●y be right ; but absolutely , and in all things , no man can square his judgement by that of another , unlesse it be such a judgement as in infallible , but the judgement of a synod is not such . if some doctrine be explain'd , or some law divine , 't is not only the right , but the duty of the highest power , to see wether the synod walked according to the rule of holy stripture : as constantine writes of himself to those that met in tyrus . for 't is his part to govern. what if some synod , ( such as many have been , and many may be , ) shall either through ignorance , or by conspiracy , or because the greater party overswayes the better , agree upon some doctrine , manifestly repugnant to the catholic faith derived from the scripturs ? suppose the arimin , the seleucian , ( both which were greater than the nicene ) or suppose the second nicene synod ; shall the h. power now command any thing to be done , which the law divine , and his conscience instructed by that law forbid ? no man in his right mind will say so . but if somewhat be conceived by the synod , which by divine law is not determined , but partains unto church-government , since all government , whether introduc'd by nature , or by positive law , is under that power which among men is highest ; it is the part of this highest to see whether the things conceived will be usefull for the church ; for to the last agent belongs also to give the last judgement . therefore have synods submitted both their articles and canons to emperours and kings ; but with different respect ; the articles to be examined by sacred writ ( for the true doe not refuse examination , the false , even after synod , deserve rejection ; ) the canons to be tryed according to the rules of prudence ; and if profitable , they received the force of lawes . concerning the canons are those words out of the councils of france ; if there be any defect , let it be supplyed by his prudence ; if any thing amiss , let it be corrected by his judgement . wherefore not only the right of approving , ( as some doe now ) but of examining , taking away , adding , correcting , did the antient bishops ascribe unto the highest powers . nor indeed can any one , with reason , be said to approve any of those things , which are not in his power to disapprove . he is properly said to consent , who may also dissent , according to that in seneca ; if you would know whether i am willing , allow me power to be unwilling : and aristotle , where to doe is in our chayce , there is also , not to doe . this is certain , some canons have been disallowed ; a great part of the chapters , which in the year 856 , the bishops set forth in synods , was rejected by carolus cal●●s : as we read in his capitular . and clarolus magnus made some addition to the decrees of the synod holden at theodons . wee adde , saith he , this of our aunt . lastly , where a synod hath passed judgement by a power deriv'd from humane law , here it is much lesse to be doubted , but that his judgement is reserv'd to the supreme governour . for all jurisdiction , as it flowes from him , returns to him again . hither i refer that judgement of the ephesine synod , whereby nestorius was cast out of his patriarchship . the synod prayes the emperour , that what was done against nestorius might be of force . one may object , that where the supreme governour was himself present in the council , there at last nothing remalned , but to confirm the acts with his authority . but , neither can this be granted . for when the supreme governour judged among others , he judged not as supreme ; for he might be inferiour in the suffrages . wherefore his finall judgement must still remain safe unto him , i mean his imperative judgement , and that in the freest manner . the same is true of the magistrates , if they be present in any court under their authority . but we must observe , that the supreme governour exerciseth this imperative judgement , sometimes wholly by himself ; sometimes partly by others , partly by himself ; which appears by instance in civill affaires . for kings , unto whom supplication is made against the sentence of the praetonian , prefects , or of the chief senate , do for the most part commit the last hearing of the cause to men of law ; whose sentence , unlesse it be suspected , they confirm ; sometimes , they command the cause to be pleaded all again before themselves . so in causes ecclesiasticall , it was the custome for emperours to commit the matter to the examination of other bishops , for their religion and wisedome most noted ; and , taking account of them , to confirm what in their own discretion they judged best . and this is the cause why against former synods , other new , and these not greater than the former , were so often called : not because this synod by it self was superiour unto that ; but , these men had greater credit with the emperours , than the former . it was but seldome , that the emperours heard all the cause again themselves : as constantine , after the church had judged twice , himself examin'd the gause of coecilian , and gave finall judgement in it . he also call'd before him the bishops who had met at tyrus , to render him an account of all their doings . wherein he is justly defended by our men against the patrons of the roman sea. it is true in sacred no lesse than in other matters , that an appeale strictly taken , which inhibites the execurion of sentence given , may by the civill law be taken away : but then there is left open another way ; to implore the hearing of the highest power , by complaint or supplication . for if this be denyed , the king could not scatter away all evill from his throne , hee could not be a terrour to all evill , which is his perpetuall office : so that the old woman said well to philip of macedon , if he were not at leisure to be judge , hee should not be at leisure to be king. maecenas saw this of old , who sheweth to augustus , that no man ( under the highest ) ought to have so much power committed to him , as that from him there should be no appeal . one thing more must be remembred here , that the right of the h. power , after the synod , to determine any thing against the synod , cannot be contracted only unto those controversies , wherein as it were the whole body of religion is in question . for there is the same right in the parts , as in the whole : and the reasons before alleged give unto the h. power a free finall judgement , in single questions , as well as in all together . for also in single questions , synolds may erre , neither ought the h. power to yield blind obedience to them , much lesse by its authority to defend a false and hurtfull doctrine ; or suffer the truth to be oppressed ; nor can the wisdome of the highest power permit errours to encrease by little and little , and as their nature is , one beget another , till their number be so great that they cannot be rooted out without hazard of the common-wealth . chap. viii . of legislation about sacred things . hitherto we have spoken generally ; now let us more neerly view the severall parts of authority . the act of authority either respects all , or single persons : that is legislation ; this , if an occasion of sute , is jurisdiction ; if otherwise it is called by the generall name , because it wants a speciall . of this last sort , the commands are such as the centurions : i say unto this man , goe , and he goeth : to another , come , and he cometh : to my servant , doe this , and he doth it : but the principall act is , the injunction of functions permanent . in what things legislation is , may be understood by the precedent part of our discourse ; for almost all things belonging to authority we have explained by examples of legislation as the more noble . thence it appears , that a law is made either of the things defined by law divine , or of those that are left undefined . the laws that are made , either respect the whole body of religion , or the parts of it . in nothing more shines forth the vertue of supreme authority , than in this , that it is in the power and choice thereof what religion shall be publickly exercised . this , all that have written politicks put in the chiefest place , among the rights of majesty ; and experience proves the same . for if you enquire , why in england under queen mary the roman religion was set up , but under queen elisabeth the evangelicall ; the nearest cause cannot be rendred , but from the will and pleasure of the queens ; or ( as some will have it ) of the queens and parliament . enquire , why one religion is in spaine , another in denmark , another sweden ; you must have recourse to the supreme governours will. but many doe object , if that be so , the state of religion will be very unconstant , especially where one is ruler over all ; for upon change of the kings mind , religion also will be changed . 't is true indeed , that they say : but that danger is in all other things as well as sacred . the work will be like the work-man ; and the law be as the king. yet no mans right is to be denyed him , for the danger of abusing it : for then no mans right shall be safe . besides , although the highest power should transfer that right upon another ( which we have shewed he may not ) the same danger would still remaine ; for the right would but passe from men to men : and every man may be deceived . here then , our only comfort lyes in the divine providence . indeed the hearts of all men god hath in his power , but , the kings heart is in the lords hand , after an especiall manner . god doth his work , both by good and evill kings . sometimes a calme , sometimes a storme is for the church more useful . if the governour be pious , if a diligent reader of the scriptures , if assiduous in prayer , if reverent to the catholick church , if ready to heare wife counsels , by him will the truth be much advanced . but if he be of a perverse or corrupt judgement , it will be more hurtfull to himself than to the church ; for he must expect a heavy judgement from the king thereof , who will not suffer his church to be unrevenged . the church in the meane while , ceaseth not to be the church ; yea , if the king rage against it , it will gather strength and inciease under persecution . certainly , 't was never lawfull for subjects to gaine by force the publick exercise of their religion : the antient christians when they were at strongest , when they had senators and presidents very many of their mind , never took such right unto themselves . 't is the office of the highest power alone publickly to authorize the true religion , and to remove the false . to remove idols out of private places belongs to the lord of the place ; and upon his neglect , to the king as the lord generall : but to remove them out of the publick place is the right of the highest power , and to whomsoever it shall delegate that office . and thus is that law of deut. to be interpreted ; you shall destroy their altars , and break downe their statues , and cut down their groves , and burn their graven images with fire : the command must first be given by the highest power , and then must execution be done readily by the subjects : doe thus saith austin upon the place , when you have receiv'd commission for it . the pagan temples in the roman empire were not shut up , before that law of constantius , extant in both the codes . if any one hath broken idols and there been slaine , the elibertine councill forbids him to be receiv'd among the martyrs , because it is not written in the gospell , nor is any such thing found done by the apostles . but the highest power hath not only forbidden idolatrous assemblies , but those too , which gave themselves to any evill superstition , or errour publickly pernicious , or were obstinate breakers of the churches peace . christian emperours have excluded hereticks and schismacks from all accesse to honours ; have deprived them of the right to obteine any thing by will ; have given away their churches to the catholicks . all which , austin at large defends against the donatists . for those p●●shments of such inexcusable delinquents in religion , which left them time of repentance , the antient church approv'd . but the paine of death was so much against the gentlenesse of the old religion , that idacius and ithacius were condemned by the bishops of gallia , for being authors , that certaine priscillianists should be confuted with the sword : and in the east a whole synod was condemned , which had consented to the burning of bogomilus . yet sometimes also false religions have gone unpunisht under pious emperours . the jews , whilst they held from the contempt of the christian law , and from drawing over christians to their sect , had alwaies free use of their religion . neither were the pagan rites prohibited by constantine at the beginning of his conversion , but he advanced pagans to the consulship , as prudentius notes to symathus . so jovinian and valentinian , princes worthy of all praise , terrified not them with threathing edicts , that violated the verity and unity of the christian law. and which is more to be noted , the emperours did not only permit impunity to disagreeing sects , but often made laws to order their assemblies . constantine and following emp●●urs grant to the chief rulers of the jewish synagogues the same rights with christian bishops . so theodosius forbids any to be received into their sect against the will of their primates ; and forbidding them to be received into their assemblies , that denyed the resurrection and judgement , or would not acknowledge the angels to be gods creature , he saith he had reformed the jewish nation . so the proconsuls took away the churches of the donatists from the maximianists , because they were proved to have been condemned in a councill of the donatists . moreover , in the true church , the right . and office of the highest powers is not only conversant about the whole body of religion , but the single parts , as reason and examples doe evince . reason , because it cannot be otherwise , but he that hath right upon the whole , hath right upon the parts . examples are at hand : ezechias , that he might suppresse the adorers superstition , took away the serpent set up by moses ; and by the same right , against the decrees of the second nicene synod , charles the great forbad the adoration of images . honorius and arcadius repressed , by their edict , pelagius and calestius , the authors of a false opinion : and so of late , some of the german princes have purged their churches ( otherwise well ordered ) of the ubiquitarian errour . for prevention of schisme , constantine cut off needlesse questions : an example worthy to be imitated by our rulers ; for it is most true which sisinius said to theodosius , by disputations about religion , contentions only are inflam'd . the emperour andronicus , of excellent knowledge in divinity , threatned the bishops disputing subtilly upon , the father is greater than i : that unlesse they would abstain from such dangerous discourse , he would throw them into the river . even true words , but not extant in the bible , were for a time forbidden to be used . so heraclius the emperour prohibited both the single and the double energy to be ascribed to christ ; that this is not to be dislik'd , we have the authority of st. basil for us , who saith , many pious men abstained from the words trinity , and homousion , and that also the word unbegotten is not to be used of the father , because these words are not in scripture . and meletius of antioch for a time abstained from questions about doctrine , only delivering what pertained to emendation of manners , esteeming this care above the other . it is pertinent here , which plato hath in his lawes , that no man should publish any writing , unlesse approved first by judges appointed for the purpose . this is also an especiall work of lawes , to compose the manners of the clergy . the blind and the lame david excludeth from the temple : ezechias and josias command the priests to be purified . justinian doth not allow the bishops to wander up and down , to play at dice , to be spectators at playes . and platina exclames very justly , o king lewis , i would you lived in our times ! your most holy orders , your censure is now very necessary for the church . to proceed ; that the powers also used their authority in defining things which the divine law hath left undefined , is most plain . the king of ninive proclam'd a fast ; david commands the ark to be transported ; solomon orders all things for the ornament of the temple , and after him josias : who also takes care , that the treasure destin'd for sacred uses be not alienated . of this kind is the greatest part of constitutions which appear in theodosius and justinian's ●ode , and in the novels , and in the french capitulars : as , of the age of bishops , presbyters , deaconesses , of the immunity and judgements of the clergy-men , and insinite other things , which were tedious to number , that in those lawes are constituted many things that are not in the canons , both the reading shewes , and whitaker confesses . therefore also in the trent synod , the king of france doubted not to declare by his orators , that the most christian kings ( so 't is in the acts ) have made many edicts in matters of religion , after the example of constantine , theodosius , valentinian , lentinian , justinian , and other christian emperours ; that they have made many ecclesiasticall lawes , and such as the antient popes not only were not displeased with , but some receiv'd into their decrees ; and esteem'd the chiefe authors of them , charles the great , and lewis the ninth most christian kings , worthy the name of saints ; that the prelates of france , and the whole order ecclesiasticall , according to the prescript of those lawes , have piously and christianly ruled and govern'd the church of france . in the mean time it is most true , that the emperours for the most part in making lawes had respect unto the canons , old , or new : whence is that saying , the lawes disdain not to imitate the sacred canons ; for , in things not defined by divine law , the canons are usefull to the law-giver two wayes . they doe both contain the counseis of wise men , and make the law more gracious in the subjects eye . this , as it is not necessary to the right making of a law ; so , if it may be obtained , is very profitable . justinian's novel is extant , wherein he gives the force of lawes to the ecclesiasticall canons , set forth , or confirmed by the four synods , the nicene , the first of constantinople , the first of ephesus , and that of chalcedon . where by the word confirmed , we must understand the canons of the old provinciall councils , which being generally receiv'd , were therefore contained in the code of the catholick canons . now to that which some enquire , whether the church hath any legislative power , the answer may be given out of our former treatise . by divine law it hath none . before the christian emperours , the decrees of synods , for the order , or the ornament of the church , are not called lawes but canons , and they have either the force of counsell only , as in those things that rather concern single persons , than the whole church ; or else they bind , by way of covenant , the willing , and the unwilling being the fewer , by necessity of determination , and therefore by the law of nature , not by any humane authority . this notwithstanding , some legislative power may be granted by humane law , to churches , pastors , presbyters , or synods . for if to other companies and colleges , whose usefulnesse is not to be compared with the church , that power ( as we have said above ) may be granted by the supreme governour ; why not also to the church , especially when no divine law is against it . but two things must be here observed . first , this legislation granted , doth not at all diminish the right of the h. power , ( 't is granted cumulatively , as the schooles speak , not privatively : ) for the h. power , though it may communicate to another the right of making lawes generall or speciall , yet can it not abdicate the same right from it selfe . next , the lawes made by any such company , may , if there be cause , be nulled and corrected by the h. power . the reason is , two lawgivers , both highest , cannot be in one common-wealth : and therefore the inferiour must obey the superiour . hence it is , that for the most part , in the constitutions of synods , we see the assent of the highest power expressed in these words : at the command of the king ; by the decrce of the most glorious prince , the synod hath constituted or decreed . it may be objected here , that kings sometimes affirme they are bound by the canons , and forbid to obey their edicts contrary thereto . but this is of the same sense , as when they professe to live by their own lawes , and forbid their rescripts if they are against the lawes , to be observ'd . for such professions take not away their right , but declare their will : as a clause added in a former testament , derogating from the later , makes the later of no value ; not because the testator might not make a later testament , but because what is written in it is supposed not approved by his free and perfect judgement . and hence it is , that if there be a speciall derogation from the derogating clause , as the later testament is of value ; so is the later constitution too . but that canons have been nulled and amended by emperours and kings , and that synods ascrib'd that power to them was prov'd sufficiently , when we treated of synods . yea , ( which is more ) even those canons , which are found in the apostles writings were not perpetually observ'd . the reason is , because they were supposed to contain not so much an exposition of divine law , as counsell accommodated to those times . such is the canon to timothy , that a neophite be not made a bishop ; which was renewed in the synod of laodicea . yet in the election of nectarius this canon was layd by , by theodosius ; and by valentinian , in the election of ambrose . and such is that canon , that a widow under sixty be not chosen for a deaconesse : which theodosius also constituted by a law. yet justinian permitted one of fourty to be chosen . 't is not to be forgotten here , that the hebrew kings excepted some actions from the divine law it selfe . there was a law , that no unclean person should eat the passeover . yet ezechius , having poured forth his prayers to god ; granted an indulgence to the unclean to cat thereof . again , the law was , that the beasts should be slain by the priests : and yet twice under ezechias the levites , by reason of the want of priests , were admitted to this office . not that the kings loosed any one from the bond of divine law ( for that can no man doe ) but that according to equity , the best interpreter both of divine and humane law , they declared the law divine , in such a constitution of affaires , to lose its obligation , according to the mind of god himself : for such a declaration , as in private actions , and not capable of delay , it is wont to be made by private men , ( so david and his companions interpreted the law , which permits the priests only to eat of the shew-bread , to have no binding force in the case of extreme hunger ) so in publick actions , or in private also that may be delay'd , it is to be made by the highest power the defender and guardian of divine law , according to the counsell of wise and godly men . and hither , for conclusion , i refer , that in the time of the macchees , it was enacted that it should be lawfull to give battell to the enemy on the sabbath day . chap. ix . of jurisdiction about sacred things . to legislation , jurisdiction is coherent , with so neer a tye , that in the highest degree one cannot be without the other . wherefore if the supreme legislation about sacredthings , under god , agrees to the soveraign power ; it followes , that the jurisdiction also agrees unto it . jurisdiction is partly civill , partly criminall . 't was a point of civill jurisdiction , that the episcopall sea of antioch was abjudged and taken away from paulus samosatenus . the criminal , from the chiefe part of it is call'd the sword ; hee beareth not the sword in vain , but is an avenger upon all that do evill : therefore upon them too , that doe evill in matters of religlon . of this sort was the command of nebuchodonosor the king , that they should be torn in pieces , who were contumelious against the true god ; and that of josias , wherby idolaters were put to death . relegation also belongs to jurisdiction . so solomon confin'd abiathar the priest ; without any council , as the bishop of ely well notes ; t was indeed for treason , but he had as good right to punish him , if the offence had been against the divine lawes . so the christian emperours banisht arius , nestorius , and other heretiques . esdras and his associates received jurisdiction from artaxerxes ; whereby they punished the obstinate jewes with the publication of their goods , and ejection out of the publick society . the very same punishment in the gospell is call'd casting out of the synagogue . for as esdras had all kind of jurisdiction by the grant of the persian king : so by the permission of the people of rome , and of the emperours afterward , the synedry of the jewes retained this part of it , with the power of binding and scourging . we learn out of the hebrew masters , that there were three degrees of casting out of the synagogue : by the first , nidui , the party was commanded to stand off in the synagogue in a meaner place : by the second , cherem , he was not permitted to appear in the synagogue , nor any other suffer'd to make use of him , nor allow him any thing , but to sustain his life in a most slender manner : the third degree , in chaldee scammatha , was the proper punishment of him , who by the law of moses had deserved death , but , the power of capitall judgement being taken away , could not be put to death : his touch and commerce all men shunned . some such thing seems that to be in johns epistle , casting out of the church , which diotrephes did , that lov'd preeminence , and assum'd unto himself dominion . 't is also a point of jurisdiction to abdicate any one from the priests office , which josias did to the schismaticall priests , only allowing them where with to live . so theodosius and other emperours made decrees about the deposition or restitution of bishops . constantine threatens the contumacious bishops , and tels them they should be rul'd , by the vertue of gods servant , that is , saith he , my self . for we must note , to the right of the sword it belongs , not only to eject out of that office , which flows from the empire of the highest power , but from all other offices of what kind soever . that jurisdiction about sacred things , being a part of empire largely taken , agrees to the highest powers , is very plain . let us see , whether any jurisdiction , humane law being set apart , agrees to the ministers of holy things : and afterward , we will consider what is given to them by humane law. naturally , the priests have no jurisdiction , that is , no coactive or imperative judgement : because their whole function includes no such thing , in the nature thereof . that jurisdiction which the priests had in the primitive state of the naturall law , they had as magistrates , not as priests ; for even when the priesthood was not joynd with the highest power , seldome were the priests without some power . hence is cohen a name common both to priests and magistrates ; and among many nations the custome was the same . for the druids among the gauls were the most noble of that nation ; and among the cappadocians , as strabo , himself a cappadocian , tels us , the sacerdotall dignity was next to the regall , and kings and priests were for the most part of the same family . tacitus writes , that the german priests of old , had alone the power to punish ; and among the romans , that which lentulus said in the senate , the priefts are judges of religion , signifies not only the judgement of skill , but of power . but the mosaicall law plainly to the priests , and principally to the high priest , as it gave eminent dignity , so jurisdiction too , yet under the highest power , whether a king or councill . and 't is manifest , where neither a king was constituted , nor a judge , there the high priest was prince , as being the most eminent among all , whether private men or magistrates . examples whereof are heli , and afterward the asmoneans . that among the jewes the sacerdotall nobility was of prime note , both josephus and philo observe . that the priests had magistracy , even this alone may prove , that he is to dye who obeyed not the command of the priest . in which law the high priest is equalled to the highest judge . nor did they only give judgement in sacred but in civill affairs , being the best interpreters of the whole law , at that time the wisdome in divine and humane law being not divided . whence also , philo , where he brings in moses upon the tribunall , saith , that the priests sate with him on the bench. but in the evangelicall law , christ having not given unto pastors any dominion or command , neither hath he given them any jurisdiction , that is , coercive judicature . yet let us see , what actions there are , either of pastors , or of the church if self , which have any shew of jurisdiction , and therefore for their likenesse may come under that name . those actions we doe here consider , which owe nothing to humane law , or to the will of the highest power . to jurisdiction doth seeme to pertaine that rod , where with paul threatneth the corinthians ; whereby is meant , as the apostle explains himself , to use sharpnesse , to revenge all unrighteousnesse , not to spare ; all which are expressions of a certain miraculous vertue of imposing punishment . thus ananias and saphira fell down dead , elymas was smitten with blindnesse , hymeneus and alexander , and the incestuous corinthian were deliver'd to satan . to deliver to satan , was plainly a point of miraculous power , which inflicted torment on the body , such as saul in former time felt after his departure from god , as chrysostome and other fathers interpret . this is certaine , when the earthly powers used not the kight of punishing , god had given them , to purge and defend the church ; what was wanting in humane ayde , god himself supplyed by divine assistance . but , as manna ceased , after the people were brought into the promised land ; so , after the emperours took on them the patronage of the church , whose office was to punish them that troubled the church without or within , the forenamed divine punishments expired . to speak to the purpose , that divine execution of revenge was properly the jurisdiction of god not of men , because the whole work was gods , not the apostles . god , that he might give testimony to the truth of the gospell preacht , as at the apostles prayers , or presence , and touch , he healed diseases , and cast forth devils : so , at their imprecation , commanded men to be vexed with diseases , or seazed on by devils . nor did paul more in delivering men to satan , than did peter and john in curing the lame man , who say , they did nothing by their own power , and transcribe the whole effect to god. at the churches prayers also did god often shew the like signs of his displeasure ; therefore are the corinthians blamed , that they mourned not , to the end the incestuous person might bee taken away from among them . and to the same effect is that wish , not command , of the apostle , to the gal. would they were cut off , that trouble you . now , in the perpetuall office of the pastors , some resemblance of jurisdiction hath the use of the keys . so , by christ himself is called , that application of the gospel-threats and promises , which is made to particular men . whereunto preaching hath the same proportion , as legislation to jurisdiction ; wherefore by the same figure is the use of the keys calld jurisdiction , as the preaching of the gospell legislation . it hath been shewed afore , that christ , as alone he gives law to souls , so alone he passeth sentence on them , not only in the end of the world by the last judgement , but in the meane time also by retaining or remitting sins . he alone , saith ambrose , remits durosins , who alone hath dyed for our sins . and jerome saith , as the priest makes the leprous clean or unclean , so the bishop or presbyter binds or looses . the same father shews , where he , that useth the key , erres either in fact or law , there the key is of none effect . 't is otherwise in jurisdiction , for there , what the judge erring hath pronounced , stands , by reason of his authority that gives sentence , and passes into a judged case . as then , the cryer doth not give the sentence , that he declares either rightly or amisse ; so the pastor , in that use of the keys , cannot properly be said to exercise jurisdiction . to the use of the keys coheres the prescription of works of penance ; which if it be generall , as that of the baptist to the jews , bring forth fruits meet for repentance ; and that of daniel to the king , break off thy sins by mercy : or if speciall , as the enjoyning restitution , and open detestation of an open offence ; it pertains to the annuntiation of the law , not to jurisdiction . but if that be specally prescrib'd , which the divine law hath not specially defin'd , this belongs not to jurisdiction , but ought to be refer'd to counsell , by which name it is very often called by the antient writers . wherefore , as philosophers , physicians , lawyers , and friends also giving counsell , doe not properly pronounce sentence , although oft times the counsell is such as cannot , without great fault , be rejected : so neither doth the pastor pronounce senrence , or use jurisdiction when he affords advice wholesome for the soule . moreover , it is annexed to the use of the keys ( which also hath some appearance of jurisdiction ) not to exhibite unto certaine persons the seals of divine grace . but , as he that baptizeth , or gives the eucharist ( as the old manner was ) into the mouth or hand of the receiver , exerciseth not jurisdiction , but only a ministeriall act : so likewise , he that abstains from the same actions . nor is any difference here between visible and vocall signs . by what right therefore a pastor declares in words to a man openly wicked , that he is an alien from the grace of god ; by the same right he forbears to exhibite bapusme to him , it being a sign of the remission of sins ; or if he be baptiz'd . the eucharist , it being a signe of communion with christ . for the signe is not to be applyed to him , to whom the thing signified belongs not , nor is a pearl to be cast to swine , but ( as in the churches was wont to be proclaimed by the deacon ) holy things are for holy persons . yea , it is not only against verity , but against charity too , to make him partaker of the holy sacrament , that discerneth not the lord , body ; for he eateth and drinketh damnation to himself ; here then , seeing the pastor only suspends his own act , not exerciseth any right of domiuion over the acts of other men , it appears , these things perteine to the use of liberty , not the exercise of jurisdiction . the like in some proportion wee observe in a physician , that attending his hydropic patient , will not give him water when he cals for it , because 't is hurtfull : or , in a grave man , that will not vouchsafe a debauched man the honour of salutation : and in those , that avoid the company of men infected with leprosie , or other contagious disease . we have looked upon the actions proper unto pastors ; let us come to them , which belong unto the church , or are common to the pastor with the church . first then , the people ( that we may speak with cyprian ) in obedience to the precepts of our lord , ought to separate themselves from a sinfull pastor . for command is given to every one particularly , and to all in generall , to take heed of false prophets , to sly from a strange shepheard , to avoid them that cause divisions and offences comrary to the doctrine . secondly , the faith full are commanded to decline their familiar conversation , who , being named brethren , are whormongers , idolaters , railers , drunkards greedy , heretiques , making a gain of godliness , or otherwise behaving themselves inordinately , against the institution of christ , withdraw your selves from such , be not mingled with them , turn away from them , eat not with them , saith the apostle paul in sundry places . for such men are ( as the apostle jude speaks ) spots in the love feasts of christians . wherefore when the scripture makes use of these words , 't is manifest , no act is signified greater than a private one ; for what is the church here bid to do , but what a disciple doth , when he deserts an evill doctor ; or honest men doe , when they renounce the friendship or society of their companions fallen into wickednesse ? the words , that afterward came into use , deposition of the pastor , and excommunication of the brethren , seem to come neerer to the nature of command ; but words are to be measured by the matter , not matter by the words . a church is said to depose the pastor , when it ceaseth to use his pastorship ; to excommunicate a brother , when it withdrawes it self from his communion ; in both cases , it useth its own right , taketh away no right from another ; and although it doth not that without judgement , ( whence also the faithfull are said to judge those that are within ) it exerciseth no jurisdiction properly so called , for jurisdiction is of a superiour over the inferiour , but judgement is often among equalls ; as in that place , judge not , that ye be not judged . having weighed what is of divine right , let us now see whit hath been added , either canonicall or legall . this was canonicall , and sprung from the pastors counsell , and the churches consent , that inquisition began to be made into actions also not manifest ; and that such as abstained not from their sin , were not admitted to the holy communion , but after a certain space of time ; for it was not unlawfull to doe otherwise , but this way was more expedient both for the lapsed and for others . for the lapsed , that they might the more detest their sin ; for others , that the example might deterre them from the like offence . hence it was , that persons guilty of some grievous crime , first bewailed their fault for a while without the temple , and after by severall steps were admitted to the prayers of the faithfull , and last of all to the sacred mysteries . with the like severity did the essens of old chastise the offences of their order , as josephus relates ; and at this day the jewes , being but meerly private men , doe enjoyn penalties to the followers of their sect , that are delinquents . he that hath kill'd a man , standing out of doores proclames himself a man-slayer . to others are appointed abstinence , stripes , and exile also ; for what is wanting to the power of the rulers , is supplyed by the reverence of those that obey . to return to the christian discipline : that the institutes thereof were never reckoned as lawes divine , appears by this , because 't is not in the power of man to give a dispensation or indulgence then ; but it hath been alwayes in the power of bishops , with respect had to the life of the penitents , either to prolong or shorten the time of their penance . yea , and generally men in danger of death were received to communion ; which the nicene synod calls an antient and canonicall law : which agrees also with the custome of the essences in josephus . and among those , that by divine law are forbidden to be partakers of holy things , to wit , the impenitent , some are by the canons kept only from the communion of their own province ; others , the clergies communion being interdicted them , are admitted to the communion of laicks ; and for the same crime a lay-man is excommunicated , a clerk put out of office . besides , austin teaches that . excommunication must be forborn , if the contagion of sin hath invaded and o'respread the multitude . which exception were not to be admitted , were excommunication grounded only on divine law. it appears therefore , many things were added out of humane consent , which , as long as they were destitute of imperiall authority , had not only no force of compelling , but , saving by consent , obliged no man : unlesse perhaps by that naturall law , which comman●s offences to be avoided . in the same manner , as the canons themselves , did the judgements given according to the canons , oblige every one ; for , as to the debate of meaner businesses , the laicks were appointed by paul the apostle's counsell , for composing of differences : so , in the more weighty affairs , the clergy were the judges ; unto which judgements , pertains that admonition , proceeding from naturall equity : against an elder ( that is , a man of approved faith ) an accusation is not to berecerved without two or three witnesses . but after the emperours embraced christianisme , then at length to pastors , as men that perform'd a publick office , was some part of jurisdiction given . this was threefold , by ordinary law , by consent of parties , by delegation . by ordinary law , the bishops were allowed to judge of things pertaining to religion . the first that seemeth to have made this constitution was valentinian the first , whose rescript ambrose cites . other emperours did the like . justinian by his constitution exempts ecclesiasticall affaires from the cognizance of the civill judges , and leaves them to the bishops . in other causes , both clearks and laicks pleaded not before the bishops , but by their own consent . which jurisdiction by consent , the bishops receiv'd from constantine , with so full a right , that the cause which the bishops had once decided , should be carryed on no further ; that is , there should be no appeal from the bishops sentence . afterward , by the synod of chalcedon , it was made unlawfull for clerks against clerks to run forth to the secular tribunal , but first the action was to be examined before him , whom by the advice of the bishops the parties should have chosen . and yet , if the clerks did otherwise , the secular judge wanted not jurisdiction , but the clerks were lyable to the penalties of the canon . first of all the emperours , justinian circumscribed the rights of the secular judges , and commanded , that clergy-men , whether by lay or clergy , in civill causes , should only be sued before the bishop ; yet so , that the bishop might remit the difficult controversies to the civill judges : and he might also appeal to the civill judge , that would not rest in the judgement of the bishop . but the punishmen of the clergy for crimes not meerly ecclesiasticall , at that time , and long after , remained in the hand of the civill judges . that which wee have said of the nonappeal from the sentence of the bishop chosen judge by consent of parties , the same , arcadius also , honorius , and theodosius doe shew in the epistle to theodorus manlius praetorian praefect : let the bishops sentence be firm for all , that have cho●en to be heard by priests ; and wee command the same reverence to be given to their judgement , which must be given to yours , from whom it is not lawful to appeal ; for from the pratorian prafects was no appeal , but if any one said he was oppressed , 't was lawfull for him to petition the emperour . whence the praetorian praefects are said to judge in the sacred place , that is , the imperiall ; which may be as rightly said of bishops judging by consent of parties . the same right is attributed to the patriarks , to whose cognizance the causes ecclesiasticall were deferr'd , which with inferiour bishops could find no end . against the sentence of these prelates ( saith justinian speaking of the patriarks ) there is no place for an appeal , by the constitution of our ancestors . the third kind of jurisdiction wee have called that which ariseth from delegation , whether of the highest , or the inferiour power ; in this kind of causes , was alwayes granted an appeale unto the emperour , if judgement were given by the emperours command ; or to the judge , whosoever he was , if by the judges precept . in the name of jurisdiction , we comprehed the right of citing witnesses , of imposing on them an oath , and binding the party overcome by sentence , unlesse appeal were made ; upon whom also execution was done , not truly by the hand of the bishop ( that was not becomming ) but by the hand of the civill judge . hence was the jurisdiction properly called audience , because the judge himselfe executed not the sentence . wherefore , above that , which the pastors and the church had by divine right , and by the meer canons , much was added by humane law , and the grant of the highest powers . the people now , had not only right to avoid an unfaithfull pastor , but such a pastor by vertue of a sentence pronounc'd against him , lost his pastorall right , and whatsoever he ascribed to it : and , if he attempted any thing against the sentence , was punisht with relegation . so the pastor now , had not only right to deny the sacraments , and every one to deny familiarity , to the brother of an irregular life , but it was also unlawfull for him to approach unto the church . nor ought we to wonder , this right , by christian emperours , was given to christian pastors , when the same indulged thus much to the jewes , that none should be admitted into their sect , nor be reconciled to it , without consent of their primates . and so the pagan emperours of old , as ulpian saith , imposed such commands upon the jewes , which might not offend their superstition ; but the christian emperours gave them this farther privilege , that the masters of their synagogues , and other presidents of their law , were free from personall and civill offices : and if two jewes , by agreement , referr'd their controversies to the jewes , the judges should execute their sentence . so much favour did the christian emperours bestow upon the jewes , for the beginning truth had among them , and for hope of their future conversion ; as the antient fathers love to speak . this is also to be noted , besides that relegation from the society of the faithfull , other incommodities were annexed to excommunication , to the end , the offenders might be the sooner brought unto repentance . and that this was no new thing , but of most antient custome , deduced even from the beginning of the world , or the reparation of it after the floud , the perpetuall use of almost all nations is an argument of no small moment . memorable is that place of caesar concerning the druids among the antient galls ; if any private person , or publick , stand not to their decrees , they forbid him their sacrifices . this is among them the most grievous punishment . they that are under this interdict , are accounted in the number of impious and wicked persons : all men refuse their company , come not neer them , nor discourse with them , lest the contagion hurt them , they receive no advantage by the lawes of the kingdome , nor are capable of any honour in it . at this day in some places excommunicate persons are interdicted the use of common pastures ; in other places , a mulct is set upon their heads ; therefore doth luther justly call the greater excommunication a politick punishment . all this jurisdiction or imperative cognizance , court and audience is deriv'd from the highest power . this was the meaning of the king of britain , in that law , all authority of keeping court , and all jurisdiction as well ecclesiasticall as secular , flowes from the regall power , as from the supreme head . and the politia anglicana speaks thus unto king james ; the ecclesiasticall jurisdiction is plainly the kings ; a prime , principall , and individuall part of your crown and dignity . the ecclesiasticall lawes are the kings lawes , nor doe they arise from any other fountain , but the king , nor are they preserv'd by any other power but his . from the royall power , all ecclesiasticall . jurisdiction streams , by the arch-bishops and bishops to the judges ecclesiasticall . which is also the bishop of ely his meaning , when he saith , the judgements of the church receive externall authority from the emperour . having spoken of the acts , competent to the churches and their pastors , either by divine or humane right , the designe of our treatise carries us on to this consideration ; what acts , and how farre they may be exercised about him , who is endued with soveraignty . the naked use of the keyes , with that which adheres unto it by divine right , hath place , no lesse about the king , than about the least of the people : yea , is so much more necessary about him , by how more there is in his sin , danger of contagion . miserable is that prince , from whom the truth is concealed : and well did valentinian , to exhort ambrose , that he should proceed , according to the divine law , to cure the soules infirmities . neverthelesse , they are injurious to the gospell , who under the name of the keyes , cover their popular declamations , wherein they openly traduce the actions of the highest powers , that are either of ambiguous interpretation , or not at all known , or not certainly ; and with much acerbity inveigh against them before the common people . this is a way to please the people , who being naturally jealous of their betters , lend a willing care , and an easic faith to such invectives ; but 't is not the way to edifie them . hence , it is necessary , that seditions follow or , which is the next step to seditions , the contempt of the soveraign ; nor without reason hath that most wise writer reckoned , deubtfull speeches of the prince , among the incentives of popular tumults . a wide difference there is , between the preaching of the gospell , and the use of the keyes . the preaching of the gospel , being to all , is so to be attempered , that it may profit all ; and concealing the persons , aimes only at the vices . it is an evill custome , to turn the pulpit into a stage , and the sweet voice of the gospell , into the old reviling comedie . the antient romans censur'd it as an unworthy thing , to accuse any man in such a place , where he might not presently give in his answer : as cicero relates . but god , by an edict of his law , hath especially guarded , not the life only , but the fame of the highest powers , when he said , thou shalt not speak evill of the ruler ; where manifestly , we must understand somewhat more to be forbidden , than what is unlawfull toward private persons ; nor is the law meant of power abstractly , or the ruler only , that governs well . paul applyes that command to the high priest ananias , one that judged contrary to the law. saul had grievously sinned ; and samuel in the severity of a prophet denounceth gods wrath against him : yet being asked by saul , to honour him before the elders and the people , and not to leave him , he denies not the request . nathan accus'd not david , guilty of adultery and murther , before the people , but comes unto himself ; as it is credible the baptist did to herod , when he told him of his fault . so the antient bishops and whole synods , in publick alwayes speak with greates reverence , even to the pagan emperours , and enemies of the church , and to constantius the patron of arians . neither did the invective orations against julian come forth in publick , till after his decease . the prophets , i confesse , being divinely inspir'd , did not alwayes observe this rule . and no marvell , seeing god , who by the ministery of prophets anointed kings ; who by phineas , by samuel , and by others , slew whom he pleased ; and did many other things not allowed to private men ; he also by the same prophets set a mark of publick ignominy upon irregular princes . for what is more true , than that nien specially inspired by god , to fulfill his commands , are by him released from the bonds of law. wherefore when shimei openly upbraided king david with his homicide , david to excuse him found nothing else to say , but , it may be the lord hath bidden him : intimating thereby , that only one way there was , to justifie evill language to the king , if god hath given any one some speciall injunction for it . the prophets themselves , when they were accused for raising sedition , take their defence from nothing else , but a peculiar command they had receiv'd from god. truly , i doe not find , the kings were thus traduc'd by the priests , whose office was ordinary ; as for the example of zacharias the son of joiada , in the gospel , the son of barachias , his speech aymed not at the king , but all the people ; and in a common fault , he exhorted all to a common repentance , moved thereunto by the spirit of god. this we know ; christ hath granted to them , who have received injury from the brethren , that , after they had admonished the injurious , first alone , and then before a few , they might in the last place bring the matter to the knowledge of some pious congregation ; where , by the name 02 of congregation or church , learned men , and among them the famous beza , not without reason , understand , not all the people , but the synedry ; for , by the septuagint , the word is given to every company : and in moses , by , all the congregation , the synedry of the seventy elders is signified , as aben ezra , and rabbi solomon have long since noted . this also we know , that the corinthian , who had defiled himselfe with incest , was censured of many . we 02 know , that timothy is enjoyned , to rebuke them that sin , before all , that the rest may fear . which place seems , by that which goes afore , to be understood of presbyters that sin , who in the hearing of the other presbyters were rebuked by the bishops . but although we understand it generally , it is certain , these indefinite rules admit their restrictions and limitations according to the quality of the persons . an elder , saith paul , rebuke not , but entreat him as a father , and the yonger men as brethren . much more honour is due to the soveraign power , and to magistracy , than to age . adde here , which many have noted , and is congruent to the custome of the antient church , that the prelats of the church are not to bee reproved before the multitude ; how much lesse the king : who is , ( as constantine said ) constituted by god as it were an universall bishop ? now as ignominious traduction , so all coaction too , against the highest power , is unlawfull ; because , all right of compelling proceeds from it , there is none against it . that which is objected concerning uzziah , is answer'd by interpreting the text according to the originall , thus : and azariah the chief priest , and all the priests looked upon him , and behold he was leprous in his forehead , and they made him hasten thence , yea also , himself was compelled to goe out , because the lord had smitten him . by the divine law , it was not permitted for a leprous man to be in the temple ; the priefts were therefore earnest in hastning the king away , because he was struck with leprosy , and the disease it self encreasing upon him made him depart of his own accord , the priest declares , god compels . we have said what may be done by authority of divine right ; the rest , that hath been added by the canons , either naked , or cloth'd with law , as it may , wee confesse , to good purpose be used upon the emperour sometimes ; so , if he oppose it or forbid , by what right or with what prudence it may be used , we doe not see . for , that all government , which ariseth from consent , is under the supreme command , and that all jurisdiction is not only under it , but also floweth from it , is demonstrated afore ; nor is that in question , that the soveraign is not bound by penall statutes . whence the antient fathers have interpreted that of david , to thee alone have i sinned , to be spoken , because he was a king ; whence also is that note of balsamon , to the twelfth canon of the ancyran synod . the imperiall unction drives away penance , that is , the necessity of publick satisfaction . meane while 't is true , that kings , to their great honour ; as in civill affairs to their courts and parliaments , so in sacred they may submit themselves to pastors even as to publick judges . for it is current , saith ulpian , and a thing in practise , that if the greater or equall subject himself to the jurisdiction of the other , sentence may bee given , for him , or against him . but this subjection , because it depends upon the kings will , and may be revok'd at pleasure , diminisheth not a jot of his supreme command , as it hath been proved by very learned men . whether or no it be expedient , that a king should suffer this jurisdiction to be exercis'd upon him , is wont to be disputed . they that affirme , shew how by this submission of kings , much strength & authority accrueth to the discipline of the church . 't is true , and spoken to the purpose , as the princes , so will the people be , and the rulers example hath the sweetest influence . but , for the negative it is said , that the common-wealth stands by the authority of the governour , and ( as aristotle ) the consequence of contempt is dissolution . certainly , if any credit may be given to them , that have recorded the affairs of the emperour henry , and among them to cardinall benno , the rise of his calamity was , that publickly , with lamentable penance , naked feet , and course apparell , in an extreme cold winter , he was made a spectacle of men and angels , and at canusium , for the space of three dayes , endured the scorne of hildebrand . a difference therefore must be made , between those things which are needfull to the publick profession of repentance , and the more grievous and ignominious punishments . to the former some of the emperours , before henry , rare examples of christian meeknesse have yielded willingly : but henry was the first of all , upon whom any thing so ignominious was imposed , or any thing at all without a voluntary submission . and hildebrand , or gregory vii . was the first of all the popes , that took upon him so great a boldnesse toward the imperiall majesty , as onuphrius tels us ; who also saith , that the kings and emperours , who either upon just or unjust cause exempt themselves from these positive censures , are to be resigned up to the judgement of god. and so the kings of france , for many ages , have challenged to themselves this right , that they cannot be excommunicated . in what fort a pastor , without such coaction , may satisfy his conscience in the use of the keys , ivo carnotensis hath declared : let him say to the emperour , i will not deceive you ; i permit you at your own perill to come into the visible church ; the gate of heaven , i am not able to open for you , without a better reconciliation . it remains now to shew , what is the right and office of the highest power , about those actions , which we have ascribed unto pastors and congregations . and first , as to those actions , which by the only right of liberty , and privilege of divine law , are exercised , seeing by them also injury may be done to others , it is certaine , they are comprehended within the sphere of the supreme jurisdiction . for , not only the actions , which proceed from the authority of the highest power , but all actions whatsoever , capable of externall morall goodnesse or evilnesse , are called to the judgement of the highest power . if married persons performe not to each other , what the law of matrimony requires ; and if the master of a family neglect his charge ; in these cases , the courts of justice are of use . of all evill , the power is ordein'd the avenger . one among evils , and not the least , is the abuse of the keys , and unjust separation , or denegation of the sacraments . there is an imperiall law , prohibiting the bishop , that hee sequester no man from the holy church , or the communion , unlesse it be upon just ground . and justinian in his novell , forbids all bishops and presbyters , to segregate any one from the holy communion , before cause bee shew'd wherefore the sacred rules will have it to be done . mauritius the emperour commands gregory the great , to embrace communion with john of constantinople . in france , the antient usage was by seizing on their lands , and other wayes , to compell the bishops to the administration of sacraments . and the princes of holland have often layd their commands upon the pastors to execute divine service . much more then , may the highest power challenge this right over such actions , as have their force , not by divine , but canon law. for , under the pretext of canons , it sometimes happens , that the canons are violated ; and 't is possible , the canons themselves may be exorbitant from the divine prescriptions . if either be , the highest power cannot deny the plantifs , to take knowledge of the case . now concerning those actions , which flow from humane law , and oblige men whether they will or no , and draw after them coaction , there is much lesse cause of doubt . for all jurisdiction , as it flows from the highest power , reflows unto the same . but as it is a part of jurisdiction , no● only to judge , but to appoint judges , so belongs it to the highest power to doe both . thus ama●●iah , and the other 02 priests with him are constituted judges by jehoshaphat . neither can be shewed more evidently , the jurisdiction of the supreme in this kind of causes , than that all degrees of appealing depend upon his pleasure . otherwise , why doe the pastors of england appeale unto this or that bishop , all the bishops unto the two archbishops ? and there is the same subordination of the consistories , classicall , and the nationall synods . nor is the last terme of appealing limited by any law naturall or divine . wisely said the king of britaine , in his judgement every christian king , prince , and common-wealth have it in their power , to prescribe unto their subjects that externall forme of government in church affairs , which may suit best with the forme of civill government . and truly , of old , it was so done by the christian emperours . otherwise , whence came that so great prerogative of the constantinopolitan church ? whence had the synod of chalcedon power to abrogate the acts of the second at ephesus ? now as in civill businesses , the judgement is permitted by the highest power , for the most part , to the appointed courts , and at last , upon petition against the greatest of them , the matter is referr'd to men most skilfull in the law ; or , more rarely , the highest power it self advising with learned counsell gives finall judgement ; but very seldome upon suspition of some court , cals forth the cause unto it self : so also in these controversies about sacred things , it hath been most usuall by the ordinary synods , and , upon appeal from their decree , by a certaine assembly called for the purpose , to put an end unto them ; it hath been lesse usuall , yet sometimes usefull , for the emperour himself to judge of the religion and equity of the former judges . thus in the case of the donatists , after a double judgement of bishops , constantine did ; who although he approved not the appeale , yet he refused not the tryall of it . but this is somewhat more rare , and yet not without right , that , if a synod upon probable causes be declined , the highest power cals the cause before it self , and weighing the opinions of most eminent divines , pronounces what is most equitable . the synod of antioch prohibits him that complains of injury received from a synod , to trouble the emperour with the hearing of his case , so long as the matter may be rectified by a greater synod . yet this takes not from the emperour the power to heare the cause , if it be brought before him . moreover , the modesty of the antient bishops hath attributed power to kings , not only to examine the right or wrong of excommunication , but to pardon also and abate the punishment thereof , for so much as belongs to positive law. ivo carnotensis , a bishop , and a stout desender of the churches right against kings , was not afraid to write unto his fellow-bishops , that he had received a certain person into communion , in contemplation of the kings favour to him , according to the authority of a law , that saith , whosoever the king receiveth into grace , and admits unto his table , the priests and co gregation must not refuse . the kings of france , and the vindicators of the regall right , the judges of the supreme courts , have often constituted and decreed , that publike magistrates , by occasion of that jurisdiction they exercise , are not subject unto those ecclesiasticall penalties . so in the decrees of hungary , of the year 1551. the ecclesiasticks are forbidden to send out , without the knowledge and permission of his majestie , any sentence of excommunication against the nobles of that kingdome . and in an antient law of the english it is read , that none of the kings ministers be excommunicated , unlesse the king be first acquainted with it . which i see the princes of holland have thought sit to imitate ; for the same was promulged by charls the fift , by his edict in the year 1540. neverthelesse , such use of the keys as is congruent to divine law , and such injunction of penance as is consentancous to the laws and canons , the highest powers are wont to approve . and this is the imperiall anathema mentioned in sundry of justinians laws . we conclude , that christian powers at this time , doe not innovate , which will not , unlesse upon causes approved by themselves , suffer excommunication , being joyned with publick shame , to proceed unto effect ; which by their command inhibit censures manifestly unjust ; for it is their duty , to save every one from injury , and to keep the church from tyranny . chap. x. of the election of pastors . remains that part of empire , which , as we have said , consisteth in assigning functions . the perpetuall functions in the church are two , of presbyters and deacons . presbyters , with all the antients , i call them that feed the church , by preaching of the word , by sacraments , by the keyes ; which by divine law are individuall . deacons , which in some sort serve the presbyters , as the levites did the priests of old . to this order are referr'd the readers , who were in the synagogues , as the gospel and philo shew , and were retained in the church , as appears by history , by the canons , and by the writings of the fathers . in the gospel , he that keeps the book is call'd the minister , which is even all one with deacon : and the same appellation is given by the synod of laodicea to the deacons of of inferiour degree , which were afterward called subdeacons . but the most laborious part of deaconship is about the care of the poore . presbyters , the antient latin church translated seniors . deacons , i think , cannot otherwise be stil'd , than ministers : although there be some , who , as their manner is in other things , had rather carp at this , than acknowledge it to be true . i am deceiv'd , if plinius secundus did not understand both greek and latin ; yet he , relating the institutes of christians , rendring word for word , names them shee-ministers , whom paul entitles sheedeacons , and the church afterward deaconesses . now , as the levites could doe nothing , but the priests might do the same ; so is there nothing in the deacons function , which is excepted from the function of the presbyter : because the deacons were given to the presbyters as assistants in lesser matters . before deacons were ordained , one of the apostles , judus iscariot was treasurer of the lords mony ; and after him , all the apostles for some time distributed their allowance among the poor , untill the contention risen among the widows , and the greatnesse of their other employments enforced them to use the help of others . and yet , the institution of deacons did not so acquit the presbyters , but they had still the poor under their inspection . hence were the bishops chiefly trusted with the dispensation of the churches mony , and that with so full a power , as to be unaccountable , but to use part of it for the necessities of themselved and other men , and to deliver part to the presbyters to be disposed among the poor : as appears in the canons which are entitled apostolicall , and in the synod of antioch . unlesse the antient custome had been so , in vain had the apostle commanded a bishop to be hospital ; in vain had the antiochian collections been deliver'd to the presbyters at hierusalem . now concerning the constitution of presbyters , whose function is principall 01 and most necessary , we must note four things that by many writers are not accurately enough distinguished ; the first is , the faculty it self of preaching , of administring the sacraments , and using the keyes , wich we will call the mandate ; a second thing is , the application of this faculty to a certain person , which by the received word we will stile ordination ; a third is , the application of this person unto a certain place or congregation , which is called election ; the fourth is that , whereby a certain person in a certain place exerciseth his ministery under the publick protection , and with publick authority ; and let us call this , if you please , confirmation . the first is to be distinguished from the second . to illustrate this with a simile : the husbands power is from god ; the application of that power unto a certain person proceeds from consent ; whereby yet the right it self is not given . for , if it were given by consent , by consent also might matrimony be dissolved , or agreement made that the husband should not rule over the wife ; which is not true . the imperiall power is not in the electors ; therefore they doe not give it : yet they doe apply it to a certain person . the power of life and death is not in the people , before they joyn together in a common-wealth ; for a private man hath no right unto the sword : yet by them it is applied unto a senate , or single person . christ , without controversie , is he from whom that right of preaching , of exhibiting the sacraments , and of using the keyes , doth arise and receive its vertue . he also by his divine providence , as he preserves the church , so procures , that the church may not want pastors . the second differs as much from the third , as for a physician to be licensed to practice physick , and to be chosen physician to such a city : or , for a lawyer to be admitted to the honour of that profession , and to be made a syndic of some corporation . these two have been ever distinct , and sometimes sepatate . the apostles were truly presbyters , and so they call themselves ; for the greater power includes the lesse ; yet was not their injunction appropriate to any certain place . the evangelists also were presbyters , but to no place bound . and so , long after , was pantanus ordained by demetrius , bishop of alexandria ; frumentius , by athanasius , and were sent to preach the gospell through india ; which in our time hath been also done ; and would it were done more carefully . indeed the 6. canon of the synod at chalcedon forbids ordination absolutely , or , without a title ; but this is not of divine law or perpetuall , but positive , and such as admits exceptions . the reason of the cannon was , lest by too great a number of presbyters the church shall be burdened ; or , the order it self grow cheap , and vile . the london synod excepteth fellowes of houses in both universities , and masters of art living upon their own means , and who are shortly to undertake some cure . if the bishop ordain any other , 't is at his own perill , to keep them from want , untill they are provided for . therefore election , that is , assignation of a certain place , and ordination are not alway joyn'd together , and when they are , they are not the same . which is farther proved , because they that are translated from place to place , must be chosen again , but not again ordained , which they must be , if either election and ordination were the same , or ordination a part of election . besides , it will appear that election was made by men of sundry sorts , but ordination only by pastors , and antiently by bishops only . hence paul writing to the first bishop of the ephesians gives him admonition , that be lay hands on no man suddenly . and the most antient canons entituled apostolical , require , that a presbyter be ordained by a bishop , but a bishop not without two or three bishops . which custome , if seems , came from the hebrews : for the senators of the great synedry could not be ordain'd , but by three priests ; and that by imposition of hands , as is noted by the talmudists . without question , this manner was most holy , and for the conservation of sound doctrine most commodious : when none was admitted to teach the people , but he first receiv'd allowance from the approved doctors of the same faith. pastors therefore ought to ordain pastors ; nor is this their office , as they are pastors of this or that church , but as ministers of the church catholick . for , saith cyprian , there is but one entire episcopacy , whereof every one is a partaker . hence it hath been alwayes held , that the baptism is of force , given by a presbyter without the limits of his peculiar charge . nor is it materiall , whether the election precede the ordinarion , or be consequent to it ; for , when it precedes , it is a conditionate , not plenary election : which the canons of later times have called postulation . over this ordination the highest power hath an imperiall inspection and care . justinians constitutions are extant , of the ordination of bishops and clerks ; and other lawes of others , which prescribe the age and standing of men to be ordained . lawes of good use , and fit to be reviv'd for the prevention of the churches ruine , through the rawnesse and ignorance , and inexperience of her teachers : according to that out of the old poët : what lost your state , founded on so good rules ? the publick charge was given to boyes and fooles . the fourth member of our distinction , confirmation , differs as much from the third , as the church considered by it self , differs from the church publick . t is pertinent here , that ezechiah is read to have confirmed the priests ; that pastors are defended by lawes and armes ; that some jurisdiction or audience is attributed to them ; that maintenance is assigned them , out of the publick , either lands or moneys ; that vacation from civill offices , and in some causes exemption from the court of inferiour judges is indulged to them . all which shewes , that their publick confirmation is by the favour of the h. power ; as the institution of their office is from god , their ordination by the pastors . only there remaines to be disputed their election , that is , the application of the person to the place , or of the place to the person . that we may handle this question exactly , we must have recourse to that distinction set down afore . some things are of immutable right ; other things are just and right , untill it be constituted otherwise . in this later way , not in the former , the election of a pastor , in any place whatsoever , belongs to the church or congregation of the faithfull in that place . that the election is rightly made by the church , is proved by the very law of nature ; for , naturally every society is permitted to procure those things , which are to their own conservation necessary ; in which number , is the application of functions . so have the company in a ship , a right to choose the master fellow-travellers their leader ; a free people their king. whence it follows ; if the divine law hath not prescribed a certain way of electing , and as yet no humane law thereof is extant , then the election of their pastor pertains unto the church . but he that will affirm this right to be immutable , must evince the immutability , either by the law of nature , or by the postive law of god. by the law of nature , he cannot : for no reason persuades it , and like examples shew the contrary . so , many nations , who are under the command of the best men , or of hereditary kings , may not now elect their king , because , that which nature did permit , might be chang'd by humane law , and hath indeed been chang'd . he must then have recourse to positive law , which he will never be able to produce . examples in stead of law , hee must not allege ; for many things are rightly done , which yet are not necessary to be done . nay more , not only many things , grounded upon examples of the apostles time , but also some things instituted by the apostles , use hath altered to wit , such things , which were not strengthned by the force of a law. the apostles instituted , that the churches should have deaconesses : which pliny also shewes to have been among the christians in his age . what church is there now , wherein this office is retain'd ? and beza saith , he sees no cause why it should be restor'd . the same beza acknowledgeth , the function of the deacons to have been perpetuall , by apostolicall institution ; who neverthelesse approves the different usage of geneva . the apostles instituted , that baptism should be celebrated by immersion , which by aspersion is now perform'd . many other things of like sort , need not be prov'd abrogated , seeing they are prov'd to have been used , they are not prov'd to have been commanded . but farther , it appears not out of the whole history of the new testament , that pastors were elected by the people : that the manner of election remained indefinite , is more easily collected thence . i speak of pastors ; for , of the receivers of the churches mony , there is not the same reason . the apostles were very sollicitous , lest by taking of the publick mony they should incur suspicion , or give offence . paul might assume luke unto himself , by his apostolicall power , and commit to him the custody and disposition of collections for the poor : but he chose rather , to permit a free election to the churches ; for this reason , as himself speaks ; that no man should blame him , in the administration of so copious munificence . for the like cause , was the election of deacons , remitted by the apostles to the multitude , that no man should complaine of any partiality between the hebrews and the hellenists . but this was not perpetuall , the reason thereof being temporary ; for in the next times after the apostles , the deacons were not chosen by the people , but by the bishops ; the people being sometimes consulted with , and sometimes not . to proceed with the pastors : the princes of them , the apostles , were elected by god the father , and by christ . i have chosen you twelve : i know , whom i have chosen , saith christ . after that he through the holy ghost had given commandements unto the apostles whom he had chosen , saith luke . paul an apostle , not of men , nor by men , but by jesus christ , and god the father . so , them that were in the next degree to apostles , the lxx . evangelists , christ himself appointed . this divine election to preach the doctrine , then first brought down from heaven , is signified by the word of sending ; for , after the election of those lxx . it is said , pray the lord , to send labourers into his harvest ; and that is pertinent , how shall they preach , unlesse they bee sent ? when christ was ascended into heaven , the promised comforter supplyed his place . therefore , both to the ambulatory , and to the standing offices , the fittest men were chosen , by the judgement and testimony of the spirit , but by the ministry of the apostles , or of them whom the apostles had made governours of the churches . so timothy was admitted to his charge according to the prophecies which went before on him : that is , saith theodoret , by divine revelation : not by humane suffrage , saith chrysostomo . and oecumenius generally of that age , by appointment of the spirit were bishops made , not in a common way . hence paul in his oration to the presbyters of ephesus , tels them , they were made overseers over the lords flock by the holy ghost . sometimes also , lots were cast , that the people might , by the event , be certified of the divine judgement . the most antient authour , clemens of alexandria , hath left this written of john the apostle , by lot , he chose the clergy , of those that were signified by the spirit . nor is it a new thing to use lofs in the choice of priests , but used also by the gentiles , by the antient institution , doubtlesse , of the sons of noah . this illustrates the history of matthias : whom , i wonder by what argument , some have persuaded themselves , to have been elected by the people ; for in luke , there is no foot-step of such election . what is said , they appointed two barsabas and matthias , ought not to be referr'd unto the multitude , as chrysostome would have it , but , as it is the common opinion of the fathers , to those eleven , whose names are afore exprest , and who by the mouth of peter had spoken to the multitude . these are they , who in the words immediatly following are said to have powred out their prayers unto god , and to have given forth their lots , that it might appeare , not , whom the multitude , but whom god had chosen : for so themselves speak ; wherefore , that which follows , is not to be rendred , he was chosen by the suffrages of all , ( for who can believe , that the people were call'd to give their votes , after the divine election , unlesse gods pleasure ought not to stand , without their good liking ; ) but , he was numbred with the eleven apostles , as the syriac and all the antients have interpreted . so , there is another word in the acts , wherein some are more subtile , than is necessary . the apostles are said to have commended the faithfull lycaonians to god , with prayer and fasting , after they had ordained them : presbyters in every church . this ordaining is expressed by a greek word , in whose etymology some have found the suffrages of the people . and 't is true , that both at athens and in the cities of asia there was a custome of giving suffrages with the hand stretched forth . and if we were delighted with that subtilty , 't were easy to interpret the word of the apostolicall imposition of hands or ordination , for he that imposeth hands must needs stretch them forth , and the next writers after the apostles use the word in this sense . but indeed , neither the evangelists , nor other greek authors are so curious in their words ; yea there is scarce any word which hath not enlarged its signification , beyond the originall meaning . againe , if luke in this place would have signified a popular election , he would not have ascribed the word , ordained , to paul and barnabas , as hoe doth , but to the multitude . therefore paul and barnabas doe the same thing here , which in another place paul would have titus doe , that is , or daine presbyters in every city . that which titus is commanded to doe , by the precept of the apostle , the same doth the apostle here , being so authoriz'd by the spirit of god , that he needed not the assistance of the people . lastly , the fasting and prayers did not precede the ordination , but intervened between it and the valediction ; that it is strange , this should be drawn into an argument of popular election , when as , if the prayer and fasting of the people had preceded , this were nothing to the purpose . for , the people may also fast and pray to god , that the election of a king to be made by the electors , may be prosperous and happy ; yet are not the people therefore the electors . i have seen them , who would assert election to the people by divine and immutable right , upon this ground , that the people hath from god a precept to avoid false pastors . but these men doe not observe , that this argument , if it have any force , proves election to be the right not of the multitude only , but entirely of every single person . for all , and every one , must avoid false pastors , with all care . and so must every sick man take heed of a rash physician : but no man will therefore say , that the city physician is to be chosen by the plebeians . this may rightly be collected thence , before election can come unto effect , the people , and every one among the people , must have power to allege causes , if they have any , wherefore he , that is proposed , ought not to be elected . for paul having spoken of bishops , and passing unto deacons , saith , and let these also first be proved , where , requiring that to be observ'd in deacons , which was to be observ'd in bishops , there is no doubt but he would have bishops to be proved , especially seeing he said afore , that they must be blamelesse . among the athenians , there was a probation of their princes , the forme whereof was this : what parents and fore-fathers they were extracted from , of what tribe they were , of what estate , what service they had done the common-wealth . so , if a pastor were to be elected , it was justly granted every one to enquire , what his behaviour was , how married , what his children were , and the rest which paul would have observed in a pastor . this is that in the councill of chalcedon , let the name of the ordained be publisht ; for so lampridius hath exprest it , in the life of alexander severus : when he appointed governours of provinces , he publisht their names , exhorting the people , if they had any thing against them , they should bring in their evidence ; for he said , it was a great gravamen , not to doe that in choosing rectors for provinces , which the christians and jews did , in publishing the names of such as are to be ordain'd . this is indeed a luculent testimony of the old fashion of christians , not much distant from the apostolicall time . for between the decease of john the apostle , and the reign of severus , are about a hundred years and ten . but this place is so far from evincing the christian priests to have bin chosen by the people , that hence you may rather conclude the contrary . for 't is one thing to be admitted to prove crimes or impediments , another thing to elect . severus did propose unto the people the governours names : but that they were elected by the emperour himself , no man , that hath read history , will doubt . yea , 't was needlesse to propose the priests unto the people , if the people did elect them . it is most certaine , in the antient church , after the apostles age , although by right the people might choose their pastors , that was not every where observ'd , but the people abstained very often from election by reason of the incommodities of popular voting , retaining in the mean time the right of probation . and this is the sense ( if it be rightly weighed ) of cyprian's epistle to those of spain ; wherein some lay the chiefe foundation for election by the people ; for he doth not precisely say , the people have power of choosing worthy priests , but either of choosing worthy , or refusing the unworthy . either is sufficient for cyprian's purpose , that an unworthy person may not creep into the place of a priest . and in the following words , hee doth not say , a priest is to be chosen by the people , but the people being present . why so ? that a fit and worthy person may be approv'd by the publike testimony and judgement ; and a little after , that the people being present , either the crimes of evill men may be detected , or the merits of good men commended . how so ? because the people most perfealy knowes the life of every one , and hath best experience of his conversation . neverthelesse , the same cyprian in the same place declares , that , to choose a bishop in the presence of the people was not a thing of universall custome . it is held , saith he , among us , and in all the provinces , almost . how weak the arguments are , which he allegeth out of scripture , to prove the peoples presence necessary , hath been shew'd by others . and the cause he brings hath hardly place , but where the pastor of a city is to be chosen out of the people or clergy of the same . but , that elections were not alwayes made by the people , appears even out of cyprian himself , in another epistle , which is likewise thought to favour popular suffrages . in ordinations of the clergy , most dear brethren , we are wont to consult with you afore , and by common advise to weigh the manners and merits of every one : but humane counsells are not to be waited for , when the divine suffrages doe lead the way ; aurelius our brother , an illustrious young man , is already approved by our lord , and called by god , &c. and then , know ye therefore , most beloved brethren , that he was ordained by me , and my collegues that were present . he saith , he was wont to consult with the people ; that they were alwayes to be consulted with , he saith not : yea , by his example he shewes the contrary ; for he with his bishops had promoted aurelius , the peoples advise being not required . hee setteth down the cause : the people is advised with , to give testimony of life and manners : but aurelius had a sufficient testimoniall from his twofold confession , which cyprian calls a divine suffrage . by the same right , hee declares to his clergy and people , by epistle , that numidicus was to be ascrib'd to the number of the carthaginian presbyters , and that he had design'd the like honour for celerinus . that in africa other bishops also had right of electing presbyters , the saying of bishop aurelius in an african councill sheweth ; the bishop may be one , by whom , through the divine grace , many presbyters may be constituted . and , that the testimonies of the people were not alwaies desired , is manifest in the third carthaginian councill : the words of the canon are , that none be ordained clerk , unlesse he be approved , by the testimony either of the bishops , or of the people . wherefore , two wayes lead one to the clergy , popular testimony , or episcopall examination . whence jerom to rusticus ; when you are come to perfect age , and either the people or the prelate of the city shall elect you into the clergy . and in another place ; let bishops hear this , who have power to constitute presbyters through every city . yea , the laodicean synod , whose canons were approved by a councill o●cumenicall , rejecteth popular eclections : upon which place balsamon notes , that the most antient custome of popular elections was abrogated by that canon , for the incommodities thence arising : as he also notes upon the xxvi . of the canons apostolicall , that presbyters were of old chosen by suffrages , but that custome was long since expired . now let us proceed to the election of bishops , a thing of so much more moment , than the former , by how much more care of the church was imposed on the bishops , than on the meer presbyters . no man denies them to have been chosen by the people , that is , by the laity and the clergy , after the apostles time : but , this to have been of right immutable , no man can affirm . for , to passe by the examples of them that have been constituted successors by the deceasing , bishops ; it is a thing of most easie proof , that bishops were very often chosen , either by the clergy of their city alone , or by the synod of their comprovinciall bb. for the right of the clergy , the place of st. ferom is remarkable : at alexandria , from mark the evangelest , unto heracles and dionysius the bishops ; the presbyters alwayes named one to be bishop , chosen out of themselves , and placed in a higher degree . naxianzen speaks ambiguously ; he would elections were permitted , either to the clergy alone , or chiefly to them ; for so lesse evill would befall the churches : yet withall he shewes , this was not observ'd in his time , but the suffrages of the richest and most potent men , yea , the votes of the people too , had the stroke in elections . but , the election made by the comprovinciall bishops is approved by the great nicene synod , without any mention of the people . whereunto agrees the antiochian , adding this , if any contradicted such election , the suffrages of the greater part of bishops should carry it . yet i deny not , in many places , even in the time of these synods , the people also had their votes : but the custome was not universall . it was free , untill the synod of laodicea was confirmed by an universall councill : the xii . canon whereof , following the nicene and antiochian , gives the right of electing to the comprovinciall bishops : the xiii . expresly takes away all sacerdotall elections from the multitude . justininian also hath excluded the common people from the election of bishops , and committed it namely to the clergy , and the prime men of the city . by the prime men he means the magistrates and officers . among many named , the designation of one he committed to the metrapolitan : yet so , that , if there were a scarcity of able men , the election of one , by the clergy and principall men , might stand . notwithstanding this constitution of justinian , ( which did not long outlive him , ) soon after , there was a return to synodicall elections : which balsamon relates were usuall in the east in his time also ; with this exception , that the metrapolitans were chosen by the patriarchs , the patriarchs by the emperours . wherefore we conclude , it is neither proved out of the scripture , nor was it believ'd by the antient church , that the election either of presbyters , or of bishops , did immutably belong unto the people . of this judgementa also , they must needs be , whosoever have transferred the election to the presbytery ; for , were it of divine and immutable right that the multitude should elect , the election could not be transferred to the presbytery , more than to any others . neither were the compromise of any value , which we read was often made concerning election , if it be determined by divine precept , that the common people must choose the pastor ; for that sentence , what a man doth by another , bee seems to doe by himself , pertains only to those actions , whereof the next efficlent cause is undetermined by law. certainly , the very same thing , that wee say , was judg'd against morellius at geneva , that is , in that city , wherein great honour , great right belongs unto the people ; which decree , the most learned beza defending , that the whole multitude , saith he , was call'd together , and gave their vote , was neither essentiall , nor perpetuall . in the same place , he thinks it sufficient , if the common people be allowed to bring in reasons , why they are displeas'd at the election , which reasons afterward are lawfully to be examin'd . beza himself commits the election to the pastors and magistrates of the city ; which is congruent enough to justinian's law , but is not of right divine and immutable ; for how can that be prov'd if ordination and confirmation be rightly distinguisht from election . and the antient church was of another mind , permitting to the bishop the election of presbyters , and of the bishop to the comprovinciall bishops . wherefore . the manner of election is of the number of those things , that are not specially determined by law divine , but only under generall rules , which command all things to be done in the church for edification in the best order , and without confusion . but in all things of this nature , those generall rules remaining safe , wee have demonstrated afore , legislation belongs to the highest power . bullinger , a man of a very sharp judgement , is of the same mind , who having alleged many examples of popular election , inferrs thus ; yet i will not thence conclude , that the right of electing bishops , is to be reduced to the promiscuous votes of the common people ; for , whether it be better , that the bishop be design'd , at the meeting of the whole church , or by the suffrages of a few , no right constitution can be prescribed to all churches : for severall countries have severall laws , customes , and institutes . if any in whom the right is , abuse it by tyranny , they are compelled into order by the holy magistrate , or the right of designing ministers may be transferr'd from them to others : for it is sufficient , that some elders performe that office of electing , upon command of the king or magistrate , by the advise and counsell of men who understand what the function of a bishop is ; what is the condition of that church or people , over which a pastor is to be appointed ; who also can judge of the endowments , the learning and manners of every one . by this right , justinian , as we have said , constituted a manner of electing , somewhat receding from the former usage , and the antient canons ; by this right , after the nicene canon , were many bishops elected by the clergy and the people . the lawes of charles the great , and other kings , are extant , containing divers wayes of electing , so that bucer said most truly , the form of election is prescribed by pious princes . let us now consider , whether the highest power it self may make election : the question is not , whether it ought to make it ; nor , whether it be alwayes expedient to doe so , but , whether , if it doe make election , it commit any offence against the law divine . we say , with the excellent marsilius patavinus , the law-giver or prince is not , by any law of god , prohibited from the institution , collation , or distribution of ecclesiasticall offices . whosoever affirm the contrary , doe accuse of impiety , innumerable pious princes of antient and of this age ; which truly is a point of great temerity , when no divine law can be produced to prohibit it , as hath been abundantly by others , and by us in some part demonstrated . although this might suffice ( for whatever is not circumscrib'd by divine law , is within the sphere of the highest power : ) yet , for the desending of our sentence , both reasons and examples are in readinesse . the first reason is taken hence , that all actions , even those that naturally belong to others , not having causes determined by nature , we see are rightly exercised by the h. power . naturally men choose teachers for their children , and give them guardians ; sick persons make use of what physician they please ; merchants elect the curators of their company : yet in many places , guardianship is appointed by law alone , or the will of the magistrates ; physicians are constituted by publick order , and informers of youth too , with interdiction of others from the practice of those faculties ; and to the commanies of merchants are fit curators also appointed by the highest power , without blame of any any , but , if this right be competent to the highest power , over those things , which did belong to every one , much more over those things that belong unto the people ; because , the power of the people is devolved upon it , as all men know , that have any knowledge of the lawes . that sometimes there may be just causes , why the h. power should challenge to it self the election of pastors , no wise man will deny . for often errours introduced into the church against the word of god , cannot be rooted out by other means ; often , there is no other way to avoid schism ; often , the suffrages of the clergy are disturb'd with factions , popular election with seditions ; whereof are extant many examples , even of the purer times . adde in the last place , that the times are now and then so boisterous , that the king will hardly keep the crown upon his head , except hee have a care , the pastors may be most obedient and faithfull to him . verily , all histories doe witnesse , how dearly the german emperours paid for their abdication of this imperiall right . that we may come to examples , it hath been shewed afore , that before the mosaicall law , and afterward among the nations without judaea , kings themselves enjoyed the priesthood , the divine law not then forbidding it : at which time , there can be no doubt , the priesthood might also have been committed by them to others : as we read the pontifs and flamens were created by the kings of rome . but , among the hebrew people , after moses law , no man , except of aarons family , could be admitted to the office of a priest ; nor to the service of the temple , unlesse he were a levit. hence , is jeroboam justly blam'd , for choosing priests who were not levits , for the law did not allow it ; nor was it in the king , to command sacrifices to be offered , in any place but the accustomed , which , after david , was jerusalem . other functions , or the places for them , the king might assigne to the priests and levits . so were some levits appointed by david for preaching , others for singing . and , that there should be singers with harps and other instruments , was god's precept by the prophets : as the application of persons to the severall offices is every where attributed to david , under the name of king ; and after david , to solomon : and jehoshaphat , the king , not the prophet , by name electeth priests and levits , whom he might send forth to the cities of juda to instruct them . the very same thing that is here debated . for , as some fathers were of opinion , the right of blood in the moisaicall law , is correspondent to the imposition of hands in the christian law. as then , the hebrew king may apply certain persons ; to a certain office and place , but only such as were of aarons family and levits ; so the christian king rightly makes a presbyter or bishop of a certain city , but of them which are ordain'd , or to be ordain'd . and so did nehemia's lieutenant to the persian king , leave some levits in the particular cities , others hee called forth unto jerusalem . yea , the high priest attained not that dignity by succession , but election of the great synedry , yet confined unto certain families ( which election seemeth to have been the regall right , when the kings reigned ) the most learned of the hebrews maimonides hath observed . but let us proceed with the christians . before constantine , no man will wonder that no christian pastors were elected by the emperours , when the emperours either were enemies to the church , or had it in contempt , and accounted it not worthy of their care . constantine gave the force of a law to the nicene canon , of election to be made by bishops , other emperours after him did the like , either by renewing the canon , or not abrogating of it . and , 't is manifest , this manner of election was long in use ; the empire being of greater extent , than that the emperours diligence could provide for all the churches . notwithstanding this , it was lawfull for the emperours , if they pleased , to elect by themselves . for , seeing it is from the highest power , that the canon hath the force of a law , no marvell , if the highest power , upon just causes , may recede from that law , either in the whole , or in some particular case . for lawes are wont either to be abrogated , or temper'd and limited by the law-givers , as afore is shewed . yea , there is no need of abrogation or solution of the law , when as the lawyers agree in this , that , by the generall words in the law set down , the right of the highest power is never conceiv'd to be excluded . 't is true , the examples of elections made by bishops prove , it is not necessary that elections be made by the highest power ; the canons also shew , the same elections are rightly made by bishops , with consent of the highest power : but neither of these is in question . the question is , whether it be also lawfull for the highest power to make election . that it is lawfull , we have the judgement of the best , both among the emperours and the bishops . in the first synod of constantinople , theodosius commanded the names of all that were proposed should be given to him in papers , reserving to himself the choyce of one . what can be more clear ? one among all the bishops propos'd nectarius : the emperour makes choise of him , and persisteth in it , against the will of many bishops ; who , seeing the emperour would not be remov'd , give place , and yeild him that reverence , which was due unto him , in a matter not prohibited by law divine . who sees not , this was done beside the canons ? for according to the canons , the emperour had no share in the election , but here the emperour alone electeth , that is , designs the person . the bishops , as also the clergy and people , approve of the election . but , 't is one thing to elect , another to approve of the election . the bishops approve , because it was their office , after baptisme , to impose hands upon neitarius , as yet a lay man and catechumen . and hert too , we observe , the canon was not followed : for according to the canons , a catechumen , nor neophite , could not be elected . the clergy also , and the people doe approve : because to them belong'd the tryal , which , how far it differs from election is shew'd above . many examples we might alleage , of elections not cunonicall , but imperiall . why the emperours themselves elected . we deny not they had peculiar causes ; but this pertains not to the question of right , but prudence . certainly , the emperours believ'd it to be lawfull for them , before they consider'd whether or no , it were expedient . for of things unlawfull , there ought to be no consultation . to say the cause hereof was some divine revelation or inspiration , in such an age of the church , is a meer refuge of pertinacious ignorance : to say , the domination of the roman bishops , was the cause of imperiall elections , when as yet that episcopacy was not turn'd into temporall dominion , is to be quite mistaken in the order of times . nor yet can wee doubt , but the more sanctimony abated in the clergy , and obedience was slackned in the people , the more just cause had the highest powers to vindicate election to themselves . in the west , that bishops were most often , and for a long time , elected by the most christian kings of france , without any suftrage of the people or clergy , is written in all the french histories , as it were with sun-beams . what was said of the domination of the roman bishops , as if he had given occasion to kings to draw to themselves the elections , besides that it is before answered , cannot be applyed to the bishops of france , and to those times , when the french kings did not yet possesse italy . yea , on the contrary , because the french kings used this right in their own kingdome , therefore also in italy did charls the great assume this to himself , that hee might not with lesse power governe italy , than france and germany . for , it is most truly observed by godalstus and others , the decree made in pope adrians time , pertains only to the italian bishops , when in other parts , the compleat right of election was in charls before . in vaine also , a recourse is had to the wealth of bishop-pricks , & the temporall jurisdictions annexed to them ; for even in the times of charls the great , and much more in the antient and purer times , bishopricks were but poor and slender , as is noted by that most searching antiquary , onuphrius . and for jurisdictions , the bishops , in charls his time , had none annexed to their bishopricks : but this came into use at last , after the avulsion of germany from france , when the ottoes were emperonrs in germany . and , the jurisdictions were so far from being the cause of imperiall elections , that , on the contrary , therefore were jurisdictions granted unto bishops , because the emperours were most assured of their fidelity , being chosen by themselves , and thought the custody of cities might therefore most safely bee committed to them : as the same onuphrius hath observed . some have been deceiv'd by the name of investiture , because the word is used of fees especially , therefore have they thought all that is sayd of investitures of bishops to belong to territories and lands ; which is a grosse ●rrour ; for , to vest and to invest , are old words of german originall , that signify the collation of any right whatsoever : and are therefore found in old authors applyed to all offices both civill and ecclesiasticall . it appears by a passage in the life of romanus bishop of rouen about the year 623. that investiture by the staffe was almost 300. years before territories were given to bishops ; which began under otto , the first emperour of that name . and truly , if investiture had been with respect to civill jurisdiction , it would have been by the scepter , sword or banner , as the manner of those times was , not by a ring and staffe . wherefore , although the most christian kings did not challenge to themselves imposition of hands , which maketh presbyters ; yet these two things they esteemed as their right , to joyn this man unto this church , which is signified by the ring ; and to conferre upon him jurisdiction ecclesiasticall , that is , judgement concerning sacred affairs with a certaine publike power , which is signified by the staffe . for to the king himself also , when he was first consecrated , together with the scepter was wont to be given a staffe . and by this , saith aimonius , the defence of the churches , that is , a power to maintaine religion , was deliver'd to him from god ; for the offices corresponded to the signs : as also a canon was vested by a book . many ages after , when piety had begotten opulency , and the daughter laid a snare for the mother , the emperours , almost detruded from their most antient right , began to shew the indignity of the thing , by this argument among the rest , because the bishops by their munificence possessed lands and territories . but never did the election of them depend upon this alone , being more antient than the same munificence . moreover , the accessory cannot have so much force , as to draw the principall after it : and befides , in some places , at this time , stipends out of the publick succeed in place of lands : and for all this the right of the highest powers remaineth the same it was . therefore , by the name of investiture , in the stories of those times , is not to be understood a naked sign ; nor are kings to be thought so unwise , that , for a bare rite or ceremony they would have undertaken so many labours , and so many wars : but , with the sign , or by the sign , the thing signified must be conceived , that is , the collation of churches . which collation , it is certaine , was made two wayes : for , either the kings by themselves , made election freely , and without the suffrages of any other , or else , they granted others the right of clecting , the right of approving , not imaginary , but with a liberty to annull the election , being reserved to them , selves . both of these , historians comprehend in the name of investiture . which right remained in the emperours untill the times of hildebrand , who first laid violent hands upon it . onuphrius panuinus relating his life ; he first of all the roman bishops attempted to deprive the emperour , not only of the election of the pope himself , which also adrian the third had sometimes done ; but of all authority too , whereby he constituted the other prelats , to wit , the bishops and abbats . the author here hath rightly explan'd investiture by the name of constitution . those two things , whereof we said investiture consisteth , that is , the power of choosing , and the liberty of refusing , if the bishop were chosen by any other , all writers approved for their diligence in this kind , have very well distinguished , and knit together in the regall right . such a liberty of refusing i meane , which is not subject to the judgement of another , and indeed these rights , both of election , and of rejection , are of great consequence to maintaine both church and state : but the former , of so much the greater moment , by how much it is more to oblige , the receiver of a benefit , than to exclude , an enemy . paulus aemilius , when he had declared how that right was extorted from the emptrour henry : that thing saith he , much weakned the imperiall majesties , in the minds of his people ; for he was devested of the better half of his jurisdiction . and onuphrius in the same manner : half his power was at once taken from the emperour . the same author elsewhere speaks of henry the third this most excellent , right ( so he cals election ) 〈◊〉 retained with all his might . of the same mind were the kings that buil● their power upon the ruines of the roman empire . to let passe others , let us heare , if you please , the king of england speak himself . henry , the first of that name sina● the conquest , granted the bishoprick of winchester to william gifford , and presently , against the statutes of a new councill , invested him with the possesions perraining to the bishoprick . the same henry gave the archbishoprick of canterbury to ralf bishop of london , and invested him by the ring and staffe . this is that same henry , who in the relation of westminster , by william his procurator constantly alleaged , that he would not , for the i●sse of his kingdome , loose the investitures of churehes ; and affirm'd the same in threatning words . away with the unlearned interpreters of history : who doth not see here that by investitures is meant the collution of bishopricks ? the parliament statute also under edward the third , gives plaine evidence for the fame , wherein is manifest , that the royall right to collate bishopricks was in england more antient , then the election of the clergy . and historics doe give their testimony too : which declare how bishopricks , were collated by etheldred , and the most antient kings , seven hundred yeers agoe . afterward , elections were granted to the clergy , under two conditions , which were observ'd likewise in franses , that licence to elect were first obtained , and the clection made were submi●●ed to the kings pleasure . but in the later time the whole election was rendred to the king. in our time , there is an image of election in the chapters ; the whole force of it is in the king. for , the bishoprick being void , the king , by his letters , containing licence to elect , transmitteth also the name of him , whom hee would have elected . bilson bishop of winchester discoursing with much diligence upon this argument , in severall places affirmes that which is most true ; that no particular form of electing is prescribed by divine law : and seeing princes are heads of the people ; and , both by divine and humane right , have the charge of all externall and publick administration , as well in sacred as in civill causes , committed to them these reasons necessarily evince , that the elections are also committed to their trust ; at least , if they bee pleased to under take the burthen . the same author saith , it is as clear as the sun ; that other princes , be side the roman emperours , since the first profession of christian faith , not only had the highest power in electing bishops ; but by their sole authority instituted whom they judged worthy of that honour , without expecting the suffrages of the clergy or people . i will not adde more examples or testimonies : either these are sufficient , or nothing is sufficient . whosoever therefore , dares to condemn of sacrilege , so many famous kings , some whereof , first in their kingdoms professed the christian faith ; some couragiously resisted the popes ambition ; some either began or promoted the churches reformation ; and among them many renowned for their holinesse and learning : whosoever , i say , dare account them sacrilegious , as if in electing bishops they had violared the law divine , he shall not have me for an approver of his temerarious judgement . now , whereas some , in this businesse of election , distinguish the other pastors from the bishops , because indeed themselves live where no bishops are , this difference comes to nothing . for such pastors , although they have this common with mere presbyters , that they are not over others ; yet have they thus much of bishops , that they are not under other pastors ; and so 't is doubtfull , whether they may be rather numbred among mere presbyters , or bishops . moreover , seeing presbytery is contained in episcopacy , they that bestow the bishoprick , do withall bestow the pastoral cure of a certain place or city , & somthing more : so that , the argumentation rightly proceeds , as from the greater to the lesse , or rather from the whole to the part . 't is true , the antient emperours & kings mixed themselves but little with the collation of pastorall offices of inferiour degree ; the reason was , because they thought in reason , all that lesser care might be rightly comitted to the bishops , chosen either by themselves , or according to their lawes . and therefore , in the most antient canons , you shal hardly find anything of the presbyters election , because all that business was at the bishops dispose as we have shewed before . yet are not examples wanting , whereby it may appear , that ecclesiasticall offices , of the lesser rank also , were collated by kings . onuphrius is witnesse , for the emperours . an epistle of pope pelagius , bishop of rome , is extant , which signifies , that the sacred letters of the most gratious emperour were come unto his hands , requiring certain men to be made presbyter , deacon , and subdeacon at centumcells . the publick records of our own country doe abundantly witnesse , the princes of holland , zeland , and west risia , even from the beginning of their principality , have conferred , at their pleasure , upon fi●men , the pastorall gure of every city and village , except in what places it could be proved , that the same right was granted away to others , and that gustome . was kept untill the times of the last war. these examples , although they be not antient , are yet sufficient to refell those , who have adventured publickly to affirm , pastors , untill the very last times of the war , were chosen by the people . here might be added , were it needfull , very many records of investitures , whereby the princes bestow upon noble men , their vassals , among other rights , also the collation of churches . and i , for my part , cannot understand , how it comes to passe , that the same right doth not still endure to this day : whether it be expedient , or where , and how farre it is expedient , is another question . the states , in my opinion , by their pains taken in the reformation , have not deserved to be in worse condition , then before they were . in the palatinate , the pastorall cures are conferred by the decree of a senate , which by the cōmand , and in the name of the elector , hath government of the churches . in the dominion of basil , the churches without the city have no power at all in choosing their pastor ; whom the magistrate of the city sends to feed them , him they receive with reverence , although they never heard him teach . in the beginning of the reformation , they were content with this call alone . it is the saying of musculus : a christian pastor ought not to be sollicitous about his call , nor to doubt that it is christian and lawfull , where he is called to preach the gospell , by the pious magistrate or prince . wherefore the doctrine of the reformed churches doth not deprive the powers of this divine right . neither have the states themselves ever been of another judgement ; for , when in the year 1586 , without the assent of the states , a synod was held , the earle of lester , governour of these parts , to move the states to allow of the synod , declared nov. 16. that such allowance should be a detriment to no man , in respect of that right he challenged in the institution of pastors . and in the same year , decemb. 9. the acts of that synod were admitted by the states , with some exceptions , whereof this is one : that the states , noblemen , and city magistrates , and others should retain the right and custome of instituting and destituting pastors , and school-masters . let us now give answer to the rest of the objections , used to be brought against the highest powers in this regard . some say , that certain kings and princes have abused the elections , either through a sordid love of gain , or through too much favour . it is too true ; but to the determination of the question , 't is impertinent ; for , the abuse of right depriveth no man of his right ; unlesse perhaps a subject , by the sentence of his superiour ; much lesse , is a possible abuse sufficient to the losse of right . then , no man shall bee certain of any right whatsoever . but to speak the truth , there is a greater number of laudable elections , which kings have made . and on the contrary , by popular elections , the matter often was brought unto seditions and slaughters , to sword and fire ; nor is the clergy alwayes free from favour and faction , no not at this day . so that , if for fear of incommodities elections may be overthrown , no kind thereof will be able to subsist . when genebrard , an enemy to the regall right , had said , the bishops of rome chosen by the emperours were monsters of men , the contrary was shewed by our side , that they were good men , at least in some mediocrity ; but from the election of the clergy and people came forth monstces in●ee● . moreover , the greatness of the highest powers yields not to corruption so easily , as private men , nor is so obnoxious to unjust desires and importunity of suters . lastly , ordination , which remains with the pastors , and the right of contradicting , which is left unto the people , shuts up the way , if not to all , which exceeds humane power , yet to the worst abuses . the canons are objected too , and some sayings of the fathers . that old canon , which is the 30. in their number entitled apostolicall , speaks of magistrates , not of emperours ; and as the canon next before is oppos'd to nundinations , so this to violent intrusions . the canon pertains to them , that being not lawfully examin'd and ordain'd invade the church by force , by the magistrates help and favour . so , the parisian synod disapproves not election , but ordination by the king ; nor all the kings authority , but that which is against the will of the metropolitan and comprovinciall bishops , to whom the ordination did belong . for king charibert himself , under whom this synod was holden , elects pascentius to the bishoprick of poitiers , whom the comprovincials receiv'd , as rightly chosen . and if the canon bear another sense , yet is it nothing to the purpose . for , if it was made by the kings consent , it might be rescinded , erther by himself , or by other kings also , especially with the sentence of their peers : because no positive lawes are immutable ; but , if without the kings consent , then neither had that canon the force of a law , nor could the regall right be impair'd thereby . this is certain , since the kings began to elect bishops , many synods have been held in france , and not any one of them hath reprehended the kings in that respect , but many have admonished the king , to use that study and care in choosing pastors , which was meet . whence it is evident , the gallican bishops never found any thing in that election , contrary to the lawes divine . 't is very improper for our men , to produce the authority of the nicene second synod , whereby the worshipping of images was introduced . and yet , the meaning of the canons alleged thence , is no other , then of those we have already answer'd . that sharp speech of athanasius against constantius is alleged also ; who having received most grievous injuries , if he had uttered any thing , not so generally true , as accommodated to those times , what marvell is it ? seeing other fathers too , have let fall many words , which will not bear a rigid examination . yet doth not athanasius , how hot soever in this cause , pretend any right divine , but enquires , where is that canon , that a bishop should be sent out of the palace ? he shews , what constantius had done , was not canonicall : and rightly ; for another way of electing was then in use , and that confirmed by the authority of the nicene synod , and by the precepts of constantine . now , although for just causes , it be granted unto kings , to recede from the canon ; yet to forsake the canon , with intention of promoting to episcopacy the favourers of the arrian party , was not the part of a pious emperour . this way of electing is the more justly reprehended , if ordination also being omitted , bishops were obtruded upon the churches : which is very credible to have been done ; for it was not probable , the orthodox would ordain arians , or such as used collusion with them . verily , not any one of the fathers hath hitherto been found , who said , there was any divine law to hinder the king from choosing the pastor . it appears , the most holy bishops above mentioned , who condiscended to the election made by theodosius were of another mind . and thus much be spoken of the highest powers embracing the true religion . as to the kings , that give no assent to the saving faith , pious assemblies never made addresse , unto them , for election of their pastors . for how could they expect defence of the church from the enemies of the church . and , suppose the matter should succeed most happily , yet would it be an indecorum , that the affaires of the church should be judged before the unjust , and not before the saints . yea , if kings that are aliens from the faith , arrogate to themselves any such thing , without question they bring upon themselves the greater judgement . notwithstanding , if infidel kings will not at all admit any pastor or bishop , except elected by themselves , and in the mean time leave to the church the probation , and to other pastors the imposition of hands , i cannot think it convenient for christians , to refuse men , otherwise fit , for this only reason , because they are commended by infidels . for the good god doth effect his good work , even by evill men . i am not a man of that confidence , that i dare condemn so many christian churches in thrace , in syria , in egypt , which doe receive patriarchs or lesser bishops from the king of the turks ; and that this patience of the christians is no new thing , is shewed by barlaamus cyracensis . clearly , 't is better to entertain a worthy pastor , adorned with good report of the common people , ordained by other pastors , from the hand of a prince , though an unbeliever , then to suffer the wast of churches . esdras , we are sure , did not decline the office of restoring gods worship , imposed on him by the pagan king artaxerxes . but , that we may return unto our own , that is , unto christian powers ( for that was aspersed on the by , to give others occasion of better thoughts upon this businesse ) we must advertise the reader , that in all this treatise , we enquire what is lawfull , not what is at every time expedient . for , whether we reflect upon antient or later times , we shall see great variety in the manner of election : nor only through ages and provinces , but through years and particular cities . so much uncertainty there is in that , which the law divine hath left uncertain . and truly , where the question is not of the right , but of the best manner of election , 't is marvellous how many things may probably be discoursed on every part . give me cyprian , and those of his time , there will be no fear of popular election . give me the nicene fathers , i would gladly ascribe the election unto bishops . give me such emperours as theodosius , valentinian , and charles the great , there will be no danger in the election regall or imperiall . but we are fallen into the lees of the church , and after we have with circumspection viewed all things , we find nothing , but some incommodity is annexed to it . therefore nothing at all can be here prescribed , as perpetuall ; that which is indefinite , must have an indefinite rule . yet if i were in this respect to give my advise , the manner of justinian's times is not displeasing to me , with this caution , that a pastor be not obtruded upon the people against their will , and also saving the right of the highest powers to rescind and make void elections , if any errour be committed , pernicious to the church or common-wealth . which right , not only the french kings , but also the antient roman emperours very frequently have used , as is most easie to be proved . they do much erre , who confound this will and pleasure of the h. powers , whereby the election made is approv'd , or disapporv'd with that consent , where with the magistrate of every city , according to the lawes or canons , concur to the election , in the next place to the clergy , and sometimes with the people . for , here is a wide difference . the pleasure of the highest powers is over the election ; the magistrates consent is a part of the election . that agrees to the highest powers , as such ; this to the magistrates , by positive law ; nor properly as magistrates , but as an honoured part of the city . therefore the election by the magistrates stayes within the bounds of their city ; but emperours and kings exercise their right , not only in cities which they dwell in , and whose churches they frequent ; but , if they see it needfull , through all places of their dominions . again , the magistrates may be overcome with suffrages , the highest power cannot . certainly , although the election be permitted to others , that right of free approbation cannot safely be abdicated by him that rules in chiefe . also , after election made , the right of removing a certain person from the ministry of a certain place , although it may be in others too , ought alwayes to remain in the highest power . so solomon ejected abiath●r from being the priest of god. so the bishops of rome were more then once deposed by the imperial power , as bellarmine himself confesseth . the proof whereof is easie . for if the highest power hath right to interdict any one the city or province , hee must needs have a right also to interdict him , the ministry of this city or province . for this is included in that : and , in whose power the whole is , in his power the part cannot choose but be . nor only may the highest power doe this by way of punishment , but by way of caution too : to wit , if any pastor be drawn by the people into matter of tumult , which perhaps may come to passe without his fault . for , unlesse the highest power could doe this , the common-wealth were not sufficient to secure it selfe . the last errour is of those , that think it belongs unto the same person , to elect and to remove . for the highest power may interdict , not only publick acts , but private , too , to which it electeth not the persons ; namely , in negotiation , and conduction : as above is said , when we spake of jurisdiction , and is manifested by examples . for , eight or more roman bishops , it is certain , have been depos'd by emperours , sometimes with a synod , sometimes without , whereof a good part were elected by the clergy and people of rome . chap. xi . concerning offices to the church , not alwayes necessary . it is of much concernment for the keeping of peace in the churches , vt● distinguish accurately , between the things commanded by divine law , and the things not commanded . for , although the right or manner of regiment somewhat differs , thence wil follow no divulsion of the churches , as long as neither part ascribes to their own way , the authority of divine precept . and this is the prihcipall cause , why we have taken so much pains to shew , that manner of election , which kings and some pious princes do at this time use , is not by divine law forbidden . not , that we propose their examples to be imitated by others : for , other kinds of election may be either by themselves more profitable , of at least to the disposition of the people , and state of some churches more fit ; or else , if for no other cause , for the antient custome sake , to be preferr'd : but , that we may not , by a temerarious censure , alienate from us the kings , and the churches too , by whom that manner is observ'd . what we have done concerning election , the same we must doe about the offices ecclesiasticall , which some of the late reformed churches use , and some use not ; that is , wee must declare , nothing is either way defin'd concerning them , by precept of divine law ; whereby , it will easily appear , the diversity of government ought not to be any obstruction to fraternall unity . fully to understand the right of the highest powers , this discourse is very necessary ; for , in things determined by divine precept , a necessity of execution lyes upon the highest power ; in other things there is left some liberty of choise . and , as we have said afore , the ecclesiasticall government for the most part is conformable to the politicall , which was also observed by the king of great britain , a prince of excellent wisedome . now , the principall controversie amongst the protestants , is about the episcopall eminence , and about their office , who being not pastors , that is , neither preach , nor administer the sacraments , yet are assessors , or assistants unto pastors , and by some are stiled presbyters , or elders . let us consider of both , so farre as our designe permits ; for , these questions are so largely handled by others , that scarce any thing remains to be added . especially , the most learned beza , having undertaken the defence of the gonevian discipline , hath , according to the fertilty and vigour of his wit , copiously expressed , what might be said both for those assessors , and against the bishops : and , on the other side , they that extoll the anglican church , saravia and the bishop of winchester have disputed very smartly , as well for the bishops , as against those assessors . so that , whoever would have perfect intelligence of these matters , are to be remitted to their books . for our parts , our endeavour being to lessen , not to widen , the difference , we will contract , into a few determinations , all that is either confessed on both sides , or may be so clearly prov'd that it cannot be gainesaid by any , but the contumacious . in the first place for bishops ; we take leave to use the word in that signification , wherein the synods universall and topicall , and all the fathers have alwaies us'd it . in the apostolicall times , it is certaine , though the functions were distinct , the names were not . for , the function of the apostles is call'd presbytery , and episcopacy , and diaconary , nor is any thing more usuall , than for the genericall name , by some particular right , to adhere to one of the species ; as in adoption , cognation , and other words of the law appears . and so , the name of bishop , when in the nature of the word it signifies any inspector , overseer , and prepositus , or ( as jerom translates it ) supra-attendent ( for the septuagint also have rendred the hebrew word , which is given to magistrates , by the name of bishop ; and among the athenians the forreigne praetor , among the romans the municipall aediles were called by this name ; and cicero saith himself was made bishop of the campanian coast ; ) this name by the apostles , and apostolicall men , according to the use of the hellenists , was given to any pastors of the church , neverthelesse , by a certaine proper and peculiar right , it might be assignd to them , who , as with the rest they were overseers of all the flock , so above the rest were constituted inspectors of the pastors also . wherefore they abuse their own time and other mens , who having undertaken to discusse the question , take much pains to prove the name of bishop common to all the pastors : when as the word is of a larger signification much . they also doe but beat the aire , who with great endeavour prove , that unto all pastors whatsoever certain things were common , namely , the right to preach , to exhibite the sacraments , and the like . for , the question is not of these things wherein they do agree , but of that eminence whereby they are distinguished . and , that is yet somewhat more absurd , that some , to prove bishops differ nothing from meere presbyters , bring in the fathers for their witnesses , that bishops are all of equall merit : as if you did say , that all the roman senators were equall to the consuls , because the dignity of both the consuls was equall . but he is angry with himself , or with his reader , who refutes such things . concerning episcopacy then , that is , the eminence of one pastor among the rest , this is our first assertion , that it is repugnant to no law divine . if any one be of a contrary opinion , that is , if any one condemne all the antient church of folly , or even of impiety ; without question , it lyes upon him to prove it : and for proofe i see nothing alleg'd but this : whosoever will be great among you , let him be your minister : and whosoever of you will bee chief , shall be the servant of all . but certainly , all eminence or primacy of pastors among pastors is not here interdicted : but all pastors are admonisht , that they may know , that a ministry is enjoyn'd them , not an empire given . for the precedent words are , they that rule over the gentiles exercise lordship over them ; and their great ones exercise authority upon them ; but so shall it not bee among you . from this place we may much rather argue for eminence and primacy , than against it . for that which is in matthem and marke , whosoever will be great , and the chief , is in luke , he that is greatest among you : he that is the president , or leader . moreover , christ exhorts them by his own example : the son of man came not to bee ministred unto , but to minister . wherefore , the precept of ministring doth not hinder , but one may be greater than they to whom he ministreth . ye call me , saith christ , lord and master : and ye say well ; for so i am . therefore if i your lord and master have washed your feet , ye ought also to wash one anothers feet . and how could christ disapprove the disparitie of ecclesiasticall offices , when himself had appointed lxx . evangelists , of a second order and lesser degree , as jerom speaketh in dignity inferiour to the apostles , as calvin saith . much more clearly , triumphing now in heaven , he hath given some apostles , and some prophets , some evangelists , some pastors and doctors : not only distinct in functions , but by certaine degrees also . for god hath given in the church , first apostles , in the second place prophets , in the third do ors . the very deaconry , by the apostles instituted , is sufficient to prove , that christ had not commanded an equality of church-men . therefore , we set down this first , as a thing of undoubted verity ; wherein we have lanchius , chemnitius , hemingius , calvin , melanchthon , bucer , all consenting with us ; yea , and beza too , so far as to say , that some one chosen by the judgement of the other presbyters , should be and remaine president of the presbytery , cannot , nor ought not to be reprehended . secondly , we determine , that the episcopacy we speak of , hath been received by the universall church . this appears out of the universall councils ; whose authority , even now , among pious men is very sacred . it appears also , by comparing synods either nationall or provinciall ; whereof there is hardly one to be found , but it carries in the forehead manifest signs of episcopall eminence . all the fathers , none excepted , testify the same . among whom , the least friend to episcopacy is jerom , being himself not a bishop , but a presbyter . his testimony therefore alone sufficeth : it was decreed all the world over , that one chosen from among the presbyters should bee set over the rest , to whom all the care of the church should pertaine . yea , so universall was this custome , that it was observed oven among the hereticks , which went our of the catholick church ; all these things , saith the author of the homilies upon matthew , which are proper to christ in verity , have hereticks also in their schism , churches , scriptures , bishops , and other orders of the clergy , baptisme , eucharist , and all things else . certainly , this errour of aerius was condemned of all the church , that he said , a presbyter ought to be discerned from a bishop by no difference . jerom himself , to him who had written , there is no difference between a bishop and a presbyter , answers , 't is spoken as ignorantly , as one would wish ; you have , as the proverbe is , made shipwrack in the haven . lastly , zanchius also acknowledgeth the consent of the whole church in this point . our third determination is , that episcopacy had its beginning in the apostolicall times . witnesse the catalogues of bishops in irenaeus , eusebius , socrates , theodoret , and others , all which begin from the apostles age ; now to derogate faith , in an historicall matter , from so great authors , and so consenting together , it cannot but be the marke of an irreverent and pertinacious mind . it is all one , as if you should deny the truth of that , which all the roman histories deliver , that the consulship began from the expulsion of the tarquins . but let us againe heare jerom : at alexandria , saith he , from mark the evangelist , the presbyters alwaies elected one from among themselves , placed him in a higher degree , and call'd him bishop . marke deceased in the 8. of nero : to whom , ( john the apostle being yet alive , ) succeeded . anianus , to anianus abilius , to abilius cerdo . the same apostle surviving after the death of james , simcon had the bishoprick of jerusalem ; after the death of peter and paul , linus , anacletus , clemens held that of rome ; evodius and ignatius , that of antioch . surely , this antiquity is not to bee contemn'd : whereunto ignatius himself , the coetanean of the apostles , and his next followers justin martyr and irenaeus yield most apparent testimonies , which need not bee transcribed . we will end this with cyprian : now , saith he , through all provinces , and through every city are appointed bishops . our fourth is this ; this episcopacy is approv'd by divine law : or , as bucer speaks , it seemed good unto the holy ghost , that one among the presbyters should be charged with a singular care . the divine apocalyps affords an irrefragable argument to this assertion ; for christ himself commands to write unto the seven angels of the asian churches . who by angels understand the churches themselves , they manifestly contradict the holy scriptures . for the candlesticks are the churches , saith christ , and the stars are the angels of the seven churches . 't is a wonder , how farre men are transported by the spirit of contradiction , when they dare confound things , so openly distinguisht by the holy spirit . we deny not , but every pastor , in a generall signification , may be capable of this title of angel ; but , here 't is manifestly written to one in every church . was there but one pastor in every city ? no sure ; for even from the time of paul , at ephesus , were many presbyters ordained to feed the church of god. why then is the letter sent to one in every church , if no one had a peculiar and eminent function ? under the name of angel , saith austin , is commended the governour of the church . the angels are the presidents of the church , saith jerom. if any had rather hear the modern writers , let bullinger speak ; the heavenly epistle is destin'd to the angell of the church of smyrna , that is , the pastor . now histories doe witnesse , that angel or pastor of the church of smyrna polycarpus was ordained bishop of the apostles , namely by st john , and lived in the ministery of this church 86. years . what bullinger relates of polycarpus is confirmed by irenaus , tertullian , and other antients , who say , we have the churches nourished by john : for though marcion reject his apocalyps , yet the order of bishops recounted to its originall , will stand upon john the author . let marorat also speak ; john began with the church of ephesus , for the celebrity of the place ; nor doth he addresse himself unto the people , but the prince of the clergy , that is , the bishop . haply , beza's authority , or rainolds will be more accepted ; see therefore , what favour the truth found with them . beza , to the angel , that is , to the president , who was in the first place to be admonisht of these things , and by him his other colleagues and all the church . rainold ; in the church of ephesus , although there were many presbyters and pastors for the administration thereof yet one was over those many ; whom our saviour calls the angel of the church , and writes the things to him , which others from him might learn. certainly , if it be well said by dio prusoeus , that kings are the genii of their kingdomes ; and in holy scripture , kings are stiled by the name of angels , who sees not , that this name is also , by an excellent right , agreeable to the prince of presbyters . christ therefore , writing to those bishops , as men eminent in the cergy , without all question hath approved this eminence of episcopacy . to let passe the annotations after the second epistle to timothy , and that to titus , which are found in the most antient greek copies : concerning timothy , hear the writer , supposed ambrose , whose words are these : timothy created presbyter by himself , the apostle called bishop , because the prime . presbyters were so entitled ; of whom one receding , the next succeeded ; but , because the following presbyters began to be found unworthy to hold the primacy , that method was alter'd by a councill , providing , that merit not seniority should create a bishop , ordained by the judgement of many priests ; to the end , an unworthy person might not unadvisedly usurp the place , and so become a scandall to many . hee saith , the primacy of timothy among the presbyters is acknowledged by the apostle . whereas some learned men would hence set up a certain circular praesidency , herein they are opposed by all the antient monuments , that are extant : nor doe the words of ambrose help them ; for , receding is all one with dying , or departing . and , whereas the courses of the priests are brought hither to establish this interpretation , any one may see with half an eye , how impertinent it is , when those courses make nothing toward presidency , which was alwaies in the high-priest , and other chief of their classes . but the alleged writer his meaning is , that seniority in age , or rather in function was valued in the making of bishops . wherein , although none of the antients be on his side , yet , if wee understand him of certain churches , what hee saith is not incredible . for , also the archimandrits , or chiese of hermitages , at the commencement of monachism , were elected according to that order . to believe him of all churches , jeroms testimony of the alexandrian custom will not permit . the same writer , concerning timothy ; timothy now created bishop , he institutes by epistle , how he ought to govern the church . concerning titus . titus , the apostle consecrated an apostle , and so admonisheth him to be sollicitous for the well ordering of the church . no other are the judgements concerning titus , & timothy , of epiphanius , eusebius , chrysostom , oecumenius , theodoret , theophilact , primasius , as by producing their words hath been demonstrated by others . yea , the oecumenicall synod of chalcedon saith ; after s. timothy , , untill now , have been made xxvii . bishops , all ordained in ephefus . for , antiquity did not believe , what of late some with confidence aflirm , that they who were evangelists could not be created bishops . as long as they walked about the provinces , they did the office of evangelists ; but when beholding in one place a plentifull harvest , they thought fit to cherish it with their longer presence , doubtlesse , being presidents to the presbytery , they performed all offices episcopall . upon which reason , antiquity believed , that the apostles also were truly bishops of certain cities namely , in those places where they made longer stay , or to speak more properly , where they sate ; by which word , luke hath very emphaticully expressed , paul's abode with the corinthians . besides , timothy and titus , we read of others , advanced by the apostles , into the episcopall throne . concerning evodius , thus to the antiochians writes ignatius ; he first , by the apostles hands , was promoted to our presidency . what presidency that is , is not left doubtfull by ignatius , who every where distinguisheth the bishop from the presbyters , and preferrs him above them . you must doe nothing without the bishop , but be subject to his presbytery . and in another place ; the reverend presbytery , being dear to god , is so fitted to the bishop , as the strings to the harp. and again in another place ; what is the bishop , but the prince ; and the presbyters , but his counsellours ? this is that ignatius , who saw christ in the flesh ; who lived with the apostles ; who , next after evodius , was bishop in the church of antioch . a question may be made , when as their office , who were over the presbyters by a certain perpetuall dignity , is so antient , and approv'd by christ himself ; by what name was that honour entitled , before the common name of bishops began peculiarly to be ascrib'd unto this presidence which , as jerom thinks , began about the viii year of nero. the antient fathers are of opinion , that those princes of the presbyters were stil'd apostles . and truly , there remain in cyprian and other authours , not a few obscure prints of this locution ; yea , paul himself , when he saith , hee was nothing lesse than the chiefe of the apostles , seems to intimate , there were some other apostles of lesser mark . that the name of angel was antiently given to him , who afterward began to be called bishop the apocalyps evinceth . for , it appears the word was taken , as of common use , because those letters are popularly written , and the mystery of the starrs is explained by the appellation of angels , as being very obvious ; but , the most simple and plain denomination , seems to have been that of president ; for , by this name , justin martyr calls the bishop , in his second apology . another question may be , by what example episcopall eminence was brought into the churches . it is certain , there were degrees of priests among the heathens ; that the custom was not new to the grecians , and such as sprang from greece , we learn by the most antient discipline of the druids , one , saith coesar , is president to the druids , who hath amongst them the chief authority . and how antient the emmence of mother cities , in matters of religion , is , we learn out of thucydides , where he speaks of the corcyreans , a colony of the corinthians ; upon which passage , the old scholiast notes , it was the custome to receive high priests from the metropolis . strabo names one priest of the catti , who was , we make no doubt , the highest ; and among the burgundians the greatest priest is mention'd by marcellinus . this custome , god himself approved by the legall constitution of the judaical republick ; when hee set up one , with highest authority , over all the priests . who , although in some acts hee was a type of christ , yet the whole institution of this pontificate , is not to be referr'd to this end alone . this eminence of one priest , served for order also , as well as the regall power , which did also , in its way , adumbrate christ . although then , this example might suffice ; yet to me , the constitution of the christian church , seemeth not so much expressed , according to the pattern of the temple at jerusalem , as of the synagogues . for the synagogues were , in many places , without any commanding power ; as neither the church of christ hath any by it self . adde hereunto , that wheresoever the apostles came , they found synagogues well enough ordered , even from the times if the babylonian dispersion : which , if they would receive the faith of christ , ( as to them the gospel was preached before others ) there was no cause , why they should depart from that government , that the experience of many ages did commend : nor was it any burden to the gentiles , in such a matter , to accommodate themselves to the jewish institutions . now in every synagogue , it is certaine , there was one , who by the greekish jews was call'd the ruler of the synagogue : which name occurs frequently , both in the gospell and the acts ; and every where the prince of the synagogue is designed by it . only , one place is excepted ; where , the word being taken in a larger sense , in one synagogue are named more rulers , that is , both he , who ( as the hebrew masters teach us ) was the prince , who answers to our bishop ; and then the pastors , which office and name remains in the christian church ; and the elemosynaries , which are like unto our deacons . wherefore in that one place the pastors joyned to the chiefe of the synagogue are call'd the rulers . so , in the new testament often , the high priest , with those next unto him , are called the chief priests , and in jeremy , the antients of the priests . these rulers of the synagogues had others over them , which were called primates ; in either palestine one , and others in other provinces . and thus much be spoken by the way , to illustrate the originall of bishops . our fifth assertion is , episcopacy hath been the spring-head , whence many commodities have flowed into the church . the history of all times proclaims it : but i will againe use him for my witnesse , who in all antiquity was the least friend of bishops , that is , jerom : in the whole world , saith he , it was decreed , that for the taking away of schisms and divisions , one being elected from among the presbyters , should be set above the rest . in another place . the churches safety consisteth in the dignity of the chiefest priest , that is , the bishop : to whom if there be not given a superiour power over all the rest , there will be made so many schisms in the church , as there be priests . nor is it any thing else , which cyprian doth so frequently inculcate : whence have schisms and heresies arisen , and doe still arise in the church , but while the bishop which is one , and the governour of the church , by the proud presumption of some men is contemned . and elsewhere : heresies have no other rise , and schisms no other beginning , but hence , that obedience is not given to gods priest ; nor is one priest and judge for the time , in the steed of christ elected . not only single assemblies , by the presidence of one , were guarded against schisms , but as the same cyprian saith , the universall church was coupled together by the chaine of priests , linked to one another and united . for , the whole christian world was preserv'd in concord , by commerce of those letters , which were call'd formate . and so much for episcopall eminence . to proceed : on behalf of the equality of pastors , we have these things to say , not repugnant to those afore . first , the episcopall eminence is not of divine precept . this is prov'd enough , because the contrary is not prov'd . for christ is no where read to have commanded it . indeed , he approv'd it in the apocalyps : but it follows not , because he did approve it , therefore he did command it . episcopacy is of apostolicall institution , because it appears , in some churches bishops were ordained or approved by the apostles : but the apostles never commanded , that such bishops should be in every church . by which distinction , we separate jeroms case from the case of aerius . jerom saith , the bishops became greater than the presbyters , by custome rather than by the lords dispose : as also austin , episcopacy is greater than presbytery , according to the titles of honour which the church hath used . when the fathers speak of custome , they exclude not apostolicall institution ; yea , as austin saith , what is observ'd in the universall church , nor is instituted by councils , but hath bin alwaies kept , is most rightly believ'd , to have been deliver'd by no lesse authority than apostolicall . but , as we have elsewhere said , it is not presently of divine precept , whatsoever is instituted by the apostles ; for many things are instituted , with reservation of a liberty to make a change . that the people should with a clear voice say amen at the end of prayers . that the preacher should be uncover'd , was a constitution in the apostolicall church : which in many places now , we see , is not observed . moreover , the apostles so appointed bishops , that they left certaine churches without bishops : as epiphanius acknowledges , there was need of presbyters and deacons ; for by these two the ecclesiasticall offices may be compleat ; but where none was found worthy of the episcopacy , the place remain'd without a bishop ; but , where was need ; and they were worthy of the episcopacy , bishops were ordained . those churches therefore , as jerom speaks , were govern'd by the common counsell of the presbyters . this we shall adde in the second place , it was not universally observ'd that one bishop should be over every city . of the apostles time , we suppose it is already prov'd . and afterward , more bishops than one were in the same city , in imitation of the jews , who had as many chief rulers as they had synagogues ; but in one city often times were many synagogues , or ( as philo cals them ) proseuche , places of prayer . so , at jerusalem , was one synagogue of libertines , another of the cyrenians , a third of the alexandrians . and at corinth , about the same time , were named two chief rulers of synagogues , crispus and sosthenes . epiphanius declares , it was instituted first at alexandria , that in the whole city should be but one bishop . at last in the viii . nicene canon , we see it was defin'd , that there should not be two bishops in any city : yet so , that withall it appears , the canon was sometimes dispenc'd with . for , the canon permits , that bishops returning from the sect of the cathari , to the catholick church , should retein episcopall honour , next to the catholick bishop . so , the ephesin synod , after the election of theodorus , grants that honour to eustachius , as appears by an epistle to the synod of pamphilia : and , in the conference before marcellinus , the catholicks offer the same unto the donatists , if they would returne unto communion ; every one of us , receiving an associate of his honour , may sit with greater eminence , the peregrine bishops sitting by as a collenge . valerius also , in the church of hippo , assumed austin to himselfe . which , although austin saith 't was done through ignorance of the canons , appears yet to have been a thing not unheard of afore , much lesse believ'd repugnant to the law divine . moreover , the episcopall chairs , in many cities , were often void , not for some months only , but many years together ; all which time , the churches , that i may againe speak with jerom , were govern'd by the common counsell of the presbyters : or , as ignatius saith , the presbyters fed the flock , untill god should shew them one to governe them . to the roman clergy , we see , cyprian wrote many letters , and the clergy answer'd him , concerning all things pertaining to the state of the church . furthermore , all the antients doe confesse , there is no act , except ordination so proper to the bishop , but it may be exercis'd by the presbyter . chrysostome and jerom are very clear in this point . and , although in the judgement of these fathers , the right of ordination is denyed presbyters ; which may be seen in the constitutions of many synods partly universall , partly topicall : yet , why may not this be understood , that the presbyters could ordaine none , in contempt of the bishop . that they did in some sort concurre to ordinations with the bishop , seems to appeare by the iv. synod of carthage : when a presbyter is ordain'd , the bishop blessing him , and holding his hand upon his head , let all the presbyters also , that are present , hold their hands upon his head , by the bishops hand . for the confirmation hereof , i dare not bring that of paul , concerning the laying on of hands of the presbytery , because i perceive , jerom , ambrose , and other antient , and , the prince of all recent writers , calvin , interpret presbytery in that place , not the consistory , but the office to which timothy was promoted . and truly , whosoever is versed in the councils , and the writings of the fathers , cannot be ignorant , presbytery , as episcopacy and diaconacy , to bee names of offices . and , seeing it is certaine , that paul laid hands on timothy , it seemeth neither necessary nor convenient , to joyn fellows with him for an apostolicall act , and collation of miraculous gifts . in the meane time , i doe not see , how this can be refelled , ( even among the schoolmen , antisiodorensis long since granted it : ) where bishops are not , ordination may be rightly made by presbyters . for , the things that are observed for order sake , admit exceptions . so , in the antient councill of carthage , it is permitted presbyters in case of necessity , to reconcile penitents : and in another place , to lay hands on the baptized . moreover , as we have said above , it is doubtfull , whether presbyters , that neither have presbyters under them , nor a bishop over them , are neerer to bishops or more presbyters . for , of timothy also , ambrose argues thus , he that had not an other above him was a bishop . and , we know , ( to take an instance in the common-wealth ) many things are lawfull for a senate having not a king , which to a senate under a kings power , are unlawfull . for , a senate without a king is as it were a king. this is our third assertion : the causes were not light , why , in this age , in some places , at least for some time , episcopacy was omitted . that the causes are temporary , beza himself seems to acknowledge , when he saith , he is not the man , to think the old order were not be restor'd , if the ruines of the church were once repair'd . of these causes , the first might be the penury of men , sufficient for so grave an office ; for , if that were a cause just enough , while the church was yong , to omit , in many places , the episcopall eminence , as we heard epiphanius say ; why then , at the churches rise out of the thickest darknesse , might not the same cause take place , especially in those places , where was found not one of the old bishops , that would yield up himself to truth , and open his eyes to see the light held forth . another cause of this omission , might be the long and inveterate depravation of the episcopall office. socrates of old complains , some episcopacies of his time had exceeded the bounds of sacerdotall purity , and were corrupted into domination . hierax complains in pelusiot , the dignity of lenity and meeknesse was advanced into tyranny . nazianzene complains of the ambition of bishops , and for that reason wisheth , if not episcopacy , yet at least that perpetuall right of cities in retaining episcopall dignity , were changed : would to god , there were neither presidency nor preeminence of place , nor tyrannicall power ; that we might all receive our estimate by vertue alone . the fathers of the ephesin synod long since professe themselves afraid , lest that , under the colours of the sacred function , should commence the pride of secular power . and it is easy to find the like sayings in the african councils . but verily , never did ecclesiastical ambition , from the apostles age unto those times , advance to such a hight , as it hath done since those times , to the memory of our fathers . so that now , without cutting off the part wherein the cause lyeth , the disease seems almost impossible to be cur'd . it is true , good things are not to be condemn'd because some men abuse them : yet the abuse being turn'd into a custome , an intermission of the things themselves is not infrequent . the mosaicall serpent might have remained without superstition , if the thing it self were considered : but ezechiah respecting the grown vice of the people , that he might take away the superstition , took away the serpent . i am loth to say , that the name and eminence episcopall , by their fault , to whom it had fallen , had lost all its reverence , and was come into the odium of the common people ; to whom , even when they are in errour , somewhat sometimes is to be yielded . the romans , being evill intreated by the tarquins , took an oath , they would no more endure a king at rome . a third cause may be added , that in those most infestious times , the preachers of the truth , being hated for the truths sake , were obliged to acquit themselves , not only from the crime of ambition , but from all suspition too ; which when by taking away the episcopall dignity they sollicitously endeavour'd , for all this , they escaped not the calumny of their adversaries . what reproaches should they not have heard , had the change of doctrine been joyned with the acquisition of preferment ? i will adde one cause more , why , in the beginning of the repurgation , episcopacy was not very necessary . god had raised up excellent men , of great wit , of great learning , of great esteeme , both among their own , and the neighbouring people : few indeed in number , but such as were able to beare the weight of many businesses : their high reputation amongst all , easily supplyed the defect of episcopacy . but , ( if we will with zanchy-confesse the plaine truth , ) none were indeed more truely bishops than they , whose authority ( although this was not their design ) prevailed even to the overthrow of bishops . nor is that here to be omitted , which we have said already more than once , the ecclesiasticall government , for the most part , receives some impression from the civill . in the roman empire , the bishops were correspondent to the dukes , the metropolitans to the presidents , the patriarchs or primats to the vicars or deputies of the emperour . what marvell is it then , if people more accustomed to an optimacy than monarchy , would have the church affairs committed rather to the clergy , than the bishop ? and these are the causes , wherefore i think the churches may be excus'd , which have no bishops : whilst yet they abstaine from a disapprobation of the most sacred order , and withall retaine , what beza judged in no wise to be omitted : that was essentiall , saith he , which by the perpetuall ordainance of god , hath been , is , and shall be necessary ; that in the presbytery some one , both in place and dignity the first , oversee and governe the action , by that right which god hath given him . let us come unto those assessors , whom in many places we see joyned to the pastors out of the people , by an annuall or bienniall office. they call them presbyters , when yet they neither preach the gospell to the people , nor exhibite the sacraments . concerning them , this is our judgement . first we say , those temporary presbyters are strangers to the apostolicall and antient church : nor have i seen any , that would affirme , much lesse could prove , that they were known of old . tertullian prescribing against hereticks , among other things declares , how much their temerarious , inconstant , light ordinations differ from the rule of the antient church : this day , saith he , the man is a presbyter , who to morrow is a laick : nothing could be more clearly said , to make it appeare , that temporary presbyters were in those times unkown to the catholick church . it is not , say some , materiall to the nature of the office , whether it be undertaken for a time , or for ever . if this be so , i may wonder , that pastors also , employed in the word and sacraments , are not made annuall somewhere . but if this be absurd , whence i pray , but because , as the gifts of god are without repentance , so the divine offices were instituted by him for the perpetuall uses of the church ? he that hath put his hand to the plow , and looketh back , is not sit for the kingdome of god : that is , for the ministry of the church . wherefore , this very change of assessors , is no light argument , that this is an invention of humane prudence , no institution of law divine . secondly , all the antient church , by the name of presbyters , urder stood no other men , but pastors employed in the word and sacraments . i speak not of the word old men , or seniors and elders : whereby , 't is certaine , sometimes age , sometimes magistracy is meant : but , of the greek word , which in the latine tongue doth alwaies signify the pastorall dignity and office : and so it do●h also in the greek authours , wheresoever the word presbyter notes any thing else but age or magistracy . we are not yet come to that place of paul , which belongs rather to the question of divine right : and of the elders of the old testament , there will be place to speak hereafter . of so great a number of fathers , of so many volumes of books , after so long canvasing of this controversie , not so much as one place hath been alleged , wherein the presbyteriall dignity is ascribed to any other than pastors ; when yet , if there had been two sorts of presbyters , not often , but a hundred , yea a thousand times mention of them ought to have been made especially in the canons , which describe unto us the whole government of the church ; at least the manner of electing those presbyters , non-pastors , would somewhere shew it self . and although the defendant , or he that is on the negative , is not to make proofe ; yet were it easy to produce infinite places of the fathers , which attribute to all presbyters the right of feeding the flock , of baptising , and exhibiting the lords body ; and , so far , equall all the presbyters to bishops , and call them the apostles successors : which also declare , the presbyters punishment was , to be remov'd from the presbytery , or for a time to be admitted only to the communion of the laicks : which farther shew , that maintenance was given to every one , and a much severer discipline prescrib'd for them than others . moreover laws are extant too , of the presbyters privileges , and immunity from civill courts and burdens ; and many other things there are , which will not suffer us to acknowledge any presbyters , but pastors only . some allege a history of the penitentiary presbyter , and sharply reprehend the abrogation of him ; which yet , at other times , they like very well , when the popish confession is opposed . but who ever heard of any penitentiary , that was not a pastor ? or , when did the antients ever believe , that the use of the keys might be separated from the ministry of the word and sacraments ? certainly , christ gave the keys to them to be used , to whom he gave power to preach and to baptise . what god hath joyn'd , let no man put a sunder . ambrose , of the right of binding and loosing , saith , this right is permitted only to the priests ; and elsewhere , those keys of the kingdome of heaven , all we priests have receiv'd in the blessed apostle peter . jerim of these , that succeed in the apostolicall degree , they , saith he ; having the key , judge before the day of judgement ; and in the same place , it is no easy matter to stand in the place of paul , to keep the degree of peter . chrysostome , this bond of the priests tyeth the very soule . no man is ignorant , that the fathers by sacerdotes , or priests , doe meane pastors , to whom the word and sacraments are entrusted : indeed , beside the use of the new testament , but not without authority of scripture ; for in esay god foretelling the calling of the gentiles by the gospell , saith , and i will also take of them ( the converted gentiles ) for priests , and for levits . wherefore , the exercise of the keys , and the right to absolve penitents , according to the judgement of all the fathers , agree to priests alone , that is , to presbyters , the depositaries of the word and sacraments . wherefore also , these presbyters , who specially attended to the absolving of penitents , are to be thought no other than priests , whom the new testament stileth pastors . now , as the word presbyter , when it signifies a function ecclesiasticall , is never found in the fathers applyed to other than pastors ; so neither is the latine word seniors . tertullian speaking of the use of the keys , judgement is given , saith he , with great gravity , as in the presence of god ; and it is a very great prejudgement of the future judgement , if any one hath so affended , as to be excluded from common prayer , and the assembly , and all holy commerce . the most approved seniors are the presidents , having obtained the honour by testimony , not by price ; for no divine thing is set to sale . that in those times presbyteries consisted only of pastors , calvin himself confesseth ; wherefore , tertullian putting the greek word into latine , cals them seniors , who had the power of the keys . for in greek they are call'd presbyters : which word , in its primary signification , expressing age , was after transferred to civill dignities , and last of all to ecclesiasticall . let all the acts of synods , that ever were , bee read quite thorough , there will be found no seniors , that were not pastors . moreover the word major natu , or elder , which seemeth proper to age , began to be applyed to pastors , in imitation of the greek word . firmilian bishop of cesarea : the majors are the presidents ( in the church ) who have also the power to baptise , and to impose hands , and to ordaine : he hath given sufficient caution , to understand no other then the pastors . so then , the words , presbyter , senior , major , have a threefold signification , noting first age , secondly magistracy , thirdly priesthood . nor only was the name of seniors common to magistrats and pastors , but the assembly of presbyters , the presbytery , which ignatius calls the sacred system , jerom bath translated senate : the church hath a senate , the assembly of presbyters : that is , of those presbyters , who at the beginning , saith he , were equall to the bishops , and by whose counsell the church was governed . tertullian by such another metaphor , stiles the clergy an ordo , or state ; the difference , saith he , between the state and people , was constituted by authority of the church . farther , we must observe , by the word seniors , ecclesiasticall writers doc often understand not dignity , but age . it is certaine , the bishops of old seldome disposed any affairs of greater moment , without consulting the church . which course was alwaies profitable ; in the times of persecution , or upon imminent feare of schisme , almost necessary . for this cause , to lay the murmuring , which arose about the daily ministration , the multitude of the disciples were call'd together . so , after paul was come to jerusalem , when there was a rumour of him , that he taught the jews to forsake moses , although all the elders were present , it is said , the multitude must needs come together . cyprian saith , i could returne you no answer alone , because ever since i was made bishop i resolved ( this word shews it was arbitrary ) to doe nothing , on my own head , without your counsell ( the clergy ) and consent of the people . 't is plaine , as in the ordination of the clergy , so in separating and in reconciling the lapsed , the people were wont to be consulted with not alwaies all the people , among whom were women and the younger sort , but the fathers of families , and not all these neither , but the elder , and of riper judgement , who haply are the many , of whom paul speaketh . these were often consulted with , in place of the people . in the acts of purgation of cecilian and felix , are mentioned , the bishops , presbyters deacons , seniors and after , take unto you your brethren of the clergy , and the seniors of the people . some be seniors then , who are not clerks ; and therefore laiks . for these are still distinguisht in the fathers . 't is ill favouredly done of them that take this word amisse ; for it is no terme of disgrace , but is necessarily , used to distinguish the clergy seniours from the rest . neither have the fathers only so spoken ; whose authority yet at least ought to suffice for the retaining of certaine words ; but the prophets themserves , in whom the priests and people are divided . rightly then , are they called laiks who are not priests , that is , dispensers of divine mysteries . austin writes , to the clergy and seniors of the church of hippo , and in turonensis it is , before the bishop , clergy and seniors . yet i will not peremptorily deny , but by seniors in those places , may be understood magistrates , who , as we have even now said , were stiled by that name . so , leo inscribes an epistle , to the clergy , the honour'd , and the common people . and , as in some places it may be doubted , whether by the word seniors the magistrates or the elder in age are meant ; so in other places , question may be made , whether by the same word the elder in age or the priests are signified . as , when gregory appoints , if any clergy man be accused , let the truth be inquir'd , the seniors of the church being present . and , when austin mentions them , that for ebriety , thefts and other errours are rebuked by the seniors . and , when optatus shews , the ornaments of the church were commended to faithfull seniors . for , all this may agree both to clergymen and laymen . but , most worthy of our consideration is that place of an uncertaine authour , commonly reputed ambrose , out of his commentaries on pauls epistles . the words are these : old age indeed is honourable among all nations ? whence it is , that both the synagogue , and afterward the church had seniors , without whose advice nothing passed in the church . how this is grown obsolete i know not , unbesse perhaps by the dissentions of the doctors , or rather by their pride , whilst they alone would seem to be some-body . that we may know the writers mind , we must see , whom he cals seniors in the synagogue . whether the magistrates , who were called seniors sure enough , that the synagogue may be a bench of judges , as in matthew , they shall scourge you in their synagogues ? i think not although many things ( as we shall shew anone ) which belonged to the jewish magistrates , are wont by a certaine similitude , to bee applyed to the christian presbyters . hear the same author elsewhere declaring : it was a tradition of the synagogue , that the seniors ( in dignity ) disputed sitting in their chairs , the next on benches , the last in the pavement upon mats . i suspect the word ( in dignity ) stole out of the margin into the text . for philo describes the same custome thus , they that come to be priests take their places in order according to their age , the younger beneath the elder . wherefore , the seniors in age sate first . and , questionlesse , some such order of sitting was observed in the antient church , which james would not have neglected , when he reprehends them , that give the honour of the highet seats to rich men only , the poof being thrust known below , or enforced to stand . it follows in philo , one of the most ●●●●full , passing over the difficult places ( of the holy bible ) makes an exposition of them . 't is to be noted , in the synagogues of the jews , to every one exercised in holy writ , ( and all were so , except mechanicks , as also among us ) it was permitted to interpret scripture . by this common liberty , christ taught in the synagoues , and after him the apostles . memorable are the places , luke iv . and acts xiii . there the book is reached forth to christ : here paul and barnabas , though unknown , are asked to speak unto the people , if they have any word of exhortation . if no stranger , or none of the people offer'd himself , then the chosen men of the seniors ( who were nam'd the fathers of the synagogues , the majors , and by an excellency the seniors ) interpreted the law. and these being not well provided , it was the rulers office. some what correspondent to this , we find in the first christian church . for , they that have the gift of prophecy are permitted by the apostle to speak unto the people at the assembly , by two or three , and the rest to judge . that miraculous gift ceasing , it was hardly lawfull for any one , except the pastors , to teach among the christians . indeed , we read of origen and a few more , not presbyters , who taught in the church : but that was seldome , and not without peculiar licence of the bishops . for the bishop of caesarea being reprehended for permitting origen to teach , alleged three examples of the like concession , adding , it was credible , though not apparent , the same was done in other places . here now we see some difference between the interpreters of the law in the synagogue , and the interpreters of the gospell in the church . in the synagogue , they taught , as many as had any word of exhortations : in the church , all what were approved and had obtained the honour of a testimoniall , as tertullian speaks , that is they that were ordained . the judges of the highest synedry were wont to be ordained by imposition of hands : but of the expounders of the law , the same doth not appeare . a reason of the foresaid difference is , not only because the preaching of the gospel is of more moment , than the expounding of the law ; but also , because in the christian church the preachers of the word are withall dispensers of the mysteries . whereas , the masters of the synagogue administred no sacraments . for all the sacrifices were offer'd in the temple only , except the passeover ; which yet was not celebrated in the synagogues , but in every house , the master of the family being chief . nor was it any where commanded , that circumcision should be given in the synagogues , or by any speciall ministers . it may then be doubted , what seniors of the church , pseudambrose understands : those , that answer to the most skilfull of the synagogue , who also are scarce any other but aged men , ( in which respect the chief of the monks are called seniors in justinian : ) or those , that anser to the elders in age , in philo ? if the former , then pseudambrose saith the very same with jerom. the one , without the counsell of the seniors nothing in the church was done : the other , the churches were govern'd by the common counsell of the presbyters : speaking of those presbyters , which , he saith , at first were called bishops , and out of whom afterward the bishops were elected . but if the later please you more , ( and truly his speech mention'd his age , not office : ) the meaning will be this , which we have exprest a little afore ; that , insteed of all the people , the elder men were wont to be consulted with , in the more weighty affairs : that is , in ordaining the cleriks , in absolving the lapsed , and such like . and indeed , it is more credible , this custome was long since obsolete and disus'd , to consult with the people or the chief of the people , than that the bishops did almost all things without consulting with the clergy . yet this also by little and little came to passe and prevailed against the antient custome . these things therefore being understood , no man will henceforth doubt , but in all ecclesiasticall writers , the word presbyters or seniors pertains either to the aged in the church , or to the magistrates , who also are a part of the church , or to the pastors . and this ought to prevaile with us , that we take not , unadvisedly and without forcible arguments , the places of holy scripture speaking of presbyters , in any other sense , than they have been taken by them , who being nearer to the apostles times had more perfect intelligence of that antient title . but now let us proceed to the ofacles of holy scripture and let this be our third assertion : those choice assessors of the pastors , of whom we dispute , are not by divine precept . whosoever affirms the contrary must condemne the church of so many ages , for contempt of gods law : from which temerity , we think it becomes us to abstaine . nor indeed is there any weight in their arguments , who affirme that which wee deny , and upon whom therefore lyes the necessity of proving . sufficient answers have been returned heretofore by very learned men : yet lest any defect be in our treatise , it will be worth our pains , to repeat what hath been well said , and to adde somewhat that may bring light unto the question . in the front , we have that which christ commandeth , tell it to the church , &c. in which place , some are of opinion , christ hath given the church direction , to institute a certaine synedry to judge of things ecclesiasticall , consisting both of ministers and other persons ; for such they will needs have ecclesiasticall synedrys to have been . as for the words of christ , the antient and recent expositors have offer'd us sundry explications of them . to repeat them all were tedious . to me , the most simple and plaine interpretation , and which comprehends almost all the rest seemeth to be this : the man , that hath offended us , is not easily to be accounted for one deplored and incurable . there are severall degrees of admonition to be observ'd , first alone , that he may , if it be possible , repent without a witnesse of his fault ; if that avails not , a friend is to be taken with you ; one , a second , and a third , if perhaps he will yield to their authority . and hitherto christ hath said nothing , which is not almost in the same words deliver'd in the writings of the jews . for this is extant in the book musar . if , say they , hee will neither then bee reconciled , ( friends being used , two or three , ) let him depart , and leave him to himself ; for such a one is implacable , and is call'd a sinner . but the same book in another place addes one degree more ; for thus it saith , if neither by this means he shall prevaile any thing ( friends being used ) then he ought to make him ashamed in the presence of many . which christ not disapproving , according to his exceeding lenity , which he would have us to imitate , would have us try all things first , before we give up the man for lost ; for that is the sense of , let him be unto thee as a heathen and as a publican : that is , an incorrigible sinner . so , in the gospel are often joyn'd , publicans and sinners ; and the gentiles are call'd sinners , as when christ saith , hee should be deliver'd into the hands of sinners . wherefore the meaning of christ is , that before we relinquish all hope , after a few witnesses , any company of pious men ought to be adhibited , to the end the scandalous person may be reclaim'd , by the number and consent of grave men , by the punishment or censure of many , as paul speaks . for in musar and in paul the many , and in the words of christ the church , are the very same . certainly , that a company not great , is comprehended in the name of church , both the lxx . teach us , and paul too , who hath entitled , by the name of church , one family of pious people . here it sufficeth , that it be understood , this place in matthew is nothing to their purpose ; for a company both of pastors , and of non-pastors , may be without the assessors , of whom now the question is . what they adde concerning the jewish senates , after long consideration , i cannot grant . the synagogues of the jews , their proseuche , and phrontisteries , as philo cals them , were far different from their courts of judgement . in their proseuchae were the scriptures read and expounded , all were instructed ( to speak againe with philo ) to the love of god , to the love of vertue , to the love of men : whereto answer those three words of paul , godly , soberly , justly . here are no judgments exercised upon any . that was done in the courts of judgement ; where the judges had cognizance of sacred matters as well as of profane ; the same judges , by the same law ; for in the hebrew people these were never disjoyn'd . these judges were partly in the severall cities , partly in the head city . those were the lesser synedryes , to the hellenists ; this the great one , and by an excellency the synedry . whence the hebrews following the hellenists derived sanhedrin . none of these courts , because they had all of them coactive power , could be retained in the apostolicall church ; because , it is certaine , neither the apostles , nor the church had any coactive power granted to them . i come unto the name of presbyters , which many think , in the new testament was given to the assessors of pastors ; which is not clear to me . in the testament i find three significations of this word ●one which pertains to age , as when the presbyters or elders are oppos'd to the younger ; another , which belongs to power and empire , as when there is mention of those that sate in the great synedry or in the lesse ; a third , which agrees to the preachers of the gospell ; a fourth i doe not find . a question may be made , why the apostles call'd the pastors , ordained by them , by the name of presbyters ? was it , because scarce any other but old men were called to that office ? or , because in the synagogue also the masters , by an excellency , had that appellation ? or , ( which i like as well ) by a similitude taken from the jewish magistrates ? for , christ himself , in the constitution of his church , that he might shew himself a king , and withall by degrees might abolish the hope of an earthly kingdome , composed his church , though destitute of all externall power , to a certaine image of the judaicall kingdome , and so erected the minds of his disciples to the hope of a kingdome celestiall . there was one king among the hebrew people : he also acknowledgeth himself to bee a king. in that kingdome were twelve princes of their tribes : christ constituted to himself so many apostles , and , that it might not be doubted , whether he had respect , promiseth to them twelve thrones , whereon they should judge the twelve tribes of israel . in the kingdome , were lxx senators of the great synedry : so many evangelists are constituted by christ . the third dignity in the kingdome , was of the city judges , called presbyters or elders : in the church also the presbyters follow the apostles and evangelists in the third place . the chief of those judges were called bishops or overseers : and so in the church the princes of the presbyters are the bishops . lastly , they that waited upon those judges were deacons or ministers : so are , they called in the church , who are ordained below the presbyters . what the office of presbyters is in the christian church , the apostles in sundry places teach us . paul having sent for the presbyters of ephesus to miletum , gives them to understand , that they were made overseers over the flock to feed the church of god. james biddeth the sick call for the presbyters of the church , to pray over them , and anoint them with oyl , in the name of the lord. peter exhorts the presbyters , being himself a co-presbyter , that is , a colleague in the office. it appears therefore , they were pastors . neither were they otherwise ordain'd , but by imposition of hands : as of timothy it is recorded . in other places , where without any character , presbyters are barely mention'd , to understand any other presbyters , but those who in so many places are most clearly describ'd , is the part of a temerarious conjector , unlesse the context compell us to depart from the certain and receiv'd signification . in all the new testament , only one sentence of paul is extant , which is speciously brought to confirme those : presbyters non-pastors . let the presbyters or elders , that rule well , be counted worthy of double honour , especially they who labour in the word and doctrine . from this word , especially , is infer'd that there were in that time certaine presbyters , who ruled only , and did not labour in the word and doctrine . but first , if that were true , at least somewhere else would appeare this new kind of presbyters ( never spoken of before ) by what author , by what occasion it began , as the originall of deacons is recorded : and not so on the by , and in passage , in a single place , where the speech was not concerning offices ecclesiasticall ; this necessary part of ecclesiasticall government should not , i say , so slightly be insinuated . againe , the fathers next to the apostles times would have told us somewhat of it : at least the greek fathers , who could not be ignorant of their own tongue , would have left us this interpretation , which some suppose to follow from the very series of the words . now , when as before the last age not one of the interpreters hath taken the words of paul in that sense , we have reason to see , whether they admit not another interpretation , more consonant to other places of the scripture . let us then consider the scope of the apostle . he would have double honour given to presbyters . what hee means by honour , may be understood by the words afore , honour widows . where , to honour is nothing else but to maintaine them honestly ; for , his will is that the widows should be honour'd , who are widows indeed , that is , as appears by the opposition , such as have not believing kindred , by whose help they may be relieved ; for , if they have , such he forbids to be burthensome to the church . after he had finished his discourse of susteining widows , he shews , the presbyters also must be supplyed with honest maintenance . that this is noted by the word honour , the reason annexed proveth : for it is written , thou shalt not muzzle the mouth of the oxe that treadeth out the corne. this same testimony of scripture , he had produced elsewhere , to the same sense : who goeth a warfare any time at his own charges ? who planteth a vineyard , and eateth not of the fruit thereof ? or who feedeth a flock , and eateth not of the milk of the flock ? say i these things as a man ? or , saith not the law the same ? for it is written in the law of moses , thou shalt not muzzle the mouth of the oxe that treadeth out the corne. and afterward , if we have sowen unto you spirituall things , is it a great thing if we shall reap your carnall things ? well is it noted upon the place , we handle , by chrysostome , jerom , ambrose , calvin also , and bullinger , that the apostle here speaks of supply of maintenance , & necessaries . that our assessors should be susteined by the churches allowance , is not seen at this time nor was ever seen . neither is it credible , that the apostle , who every where spares the churches , burdened enough with poor people , would lay an unnecessary burden on them . wherefore , if ever , in this place especially , those assessors had been unseasonably mention'd where a discourse of maintenance is commenced . the words of paul have been commodiously interpreted many wayes by others . the plainest interpretation is , maintenance is due indeed to all presbyters , that rule the church , that is , feed the lords flock ; but especially to them that wholy neglecting their private affairs , apply themselves to the only care of propagating the gospel , and spare no labour in it . here then , are not set down two sorts of presbyters , but it is declared that the labour of all is not equall . all acknowledge , even beza too , that the word translated , to labour , notes not every labour , but that which is most painfull . in such labours not vulgar , paul saith , he approved himself the minister of god ; for explication whereof he addes , painfulnesse , hunger , thirst , watchings , and all kinds of incommodities , christ in his epistle to the bishop of ephesus , having said , i know thy works , addeth as somewhat greater , and thy labour . paul againe , oft-times attributes to himself , to labour ; and the same to certaine holy women , which renouncing the world went up and down for the service of the gospell . to these presbyters then , who care for nothing but the gospel and for its sake expose themselves to all distresses , reason it self will dictate , somewhat more to be due than to the rest . so also paul to the thessal . ascribeth , to rule , and , to labour , unto the same persons : we beseech you , brethren , to know them , which labour among you , and rule over you in the lord , and admonish you : and to esteeme them very highly in love for their works sake . all the error of the new interpreters ariseth hence , that they think , in the word and doctrine , is to be pronounc'd emphatically , when the emphasis is in , labour ; for explication whereof is added , in the word and doctrine . such another hallucination is theirs , who in the words of paul to the cor. where he discourses of the supper : let a man examine himself : they urge the word , himself ; when the emphasis is not there , but in the word , examine ; nor is , himself , put distinctively , but declaratively . moreover , that clause , in the word and doctrine , could not so well be joyned with the first part of the sentence , as the second , because it hath very fit coherence with labour , not so with rule . i will give you like forms of speech , which no man will charge with unaptnesse : masters , that bring up youth , are profitable to the common-wealth ; they especially , that attend this one thing night and day , to make their scholars good proficients both in vertue and learning . physicians , who cure the body , are to be had in great esteeme ; they above therest , who with no lesse affection than pains , doe their utmost endeavour , to preserve or restore our health . compare the thread of pauls discourse herewith , you will see all to be even and square . other places , that are wont to be alleged , are more frigid , and vanish of their own accord . rom. 12. divers gifts , and according to the measure of gifts , divers actions are reckoned up , but such as doe not yet make divers functions . as the same may be , he that giveth , and , he that sheweth mercy : so nothing hinders him that exhorteth , and him that ruleth , to be the same . for , out of the two places already produced , it is manifest , that , to rule , is attributed to pastors , as also , to guide , heb. 13.7 . likewise , to the corinth . not only divers functions are enumerated , but also many gifts , which meet in the same function . as therefore , miracles and gifts of healing doe not make divers functions , so neither doe helps and governments ; but all these are aids and ornaments of the pastorall office. thus far , we have endeavoured to make it appeare , that the adsession , we speak of , is not by divine precept . the fruit of which determination is , that we entertain no worse opinion of the antient churches , than is meet , nor of the late reformed , who make no use of those adsessors . now , on the other side , what we conceive , may be said for that office , shall fairly be produced . first , that office might , lawfully be instituted , either by the highest power being christian , only the church , where the highest power either car'd not for the church , or granted leave to doe it . for , seeing it hath the highest inspection over all the actions of pastors , as the custos of both tables ; nor can it execute all things by it self ; it was lawfull to delegate some , who , in its name , might be among the presbyters , with that right , which the highest power was pleased to communicate unto them . which , by that , that shall be handled in the next chapter shall be made more manifest . the church also is not interdicted by divine law , to institute offices , making for the conservation of order , and for edification : and it hath that liberty remaining , untill it be circumscribed by some law of the highest power . these things need no proof ; for they shine by their own light and no divine law can be shewed to the contrary . secondly , some passages may be found in holy scriptures , whereby it may appeare , this institution is not displeasing unto god. i prove it , first in respect of the highest power , by the constitution of the judaical synedry : wherein , with the priests there sate men chosen out of the people , preposed truly to civill affairs , but to sacred too , as hath bin shew'd afore . wherefo●● , when out of the new testament , on the contrary part , nothing is alleged , hence we doe rightly collect , that jurisdiction in sacred things , that is , publick judgement , and joyned with command , may be committed to some of the people with the pastors ; especially if the better part be deferred to the pastors , as in sacred things , greater was the authority of amariah the priest , then of zebadiah the ruler . by the same argument , is rightly defended the ecclesiasticall senate , which by the commission of the elector palatine rules the church affairs with command , and consisteth partly of pastors , partly of pious magistrats . in respect of the church also , the same is thus made good . it was lawfull for the corinthian church ( even without the apostles authority , for the apostle reprehends the corinthians for not doing that , which now he chargeth them to doe ) to constitute in the church , some to determine private controversies . if so much was lawfull to the church for avoyding of contentions , why might not as much be lawfull for avoyding of the mischief of oligarchy ? besides , it is oft times expedient , that the whole multitude of believers be consulted , in the church affairs , as above we have shewed : why may not then the church adjoyn some unto the pastors , who may consider this , at what time it is needfull , that the church be consulted . it was also lawfull for the church , to make choice of some , who might in their name carry and dispose of their mony ; wherefore , seeing the pastors have inspection over the deacons , the church may , for this purpose joyn some associats to the pastors , lest any should blame them in their administration of the churches benevolence , that i may speak with the apostle . lastly , it was lawfull for the antiochian church to delegate some out of their company , to be present at the debate of the apostles and presbytery of jerusalem , by whose testimony they might be assured , all was there done according to gods word , and without partiality . thirdly , examples in pious antiquity are not wanting , which , if not wholy consonant , yet come very near unto this custome . on the part of the highest powers , it is most evident , the emperours , appointed senators and judges , to sit in synods , inspectors and moderators of their actions . nor this only , but to give sentence together with the bishops , concerning the deposition of a bishop , and other matters , as we see it happen'd in the case of photinus and dioscorus . and , why is not that lawfull in presbyteries , which was lawfull in synods ; especially , when as no lesse regard is to be had of presbyteries in narrower territories , than of synods in that amplitude of the roman empire ? but further , by the emperours were given unto the churches , at their request , defendors , which were laiks , whose office was to keep off all force and tumult from the church and pastors ; and to take care , that nothing should be done in the church , by violence or corruption . these are they , who in the later ages begin to be called the churches advocates . so , by the metroplitans were wont to be given unto the churches phrontistae , or sollicitors , who , with the bishop should keep accounts of the churches treasure . on the churches 01 part , we must repeat , what was said afore , that the whole multitude was not alwaies consulted , but sometimes the elders only . now , if it was lawfull to carry the consultation from the multitude to the elders , why might it not , the company of elders being over great , be contracted to a fewer number , especially with consent of the multitude ? moreover in choosing pastors , it appears , that which was belonging to the multitude was often , by compromise , collated on a few . and , that in synods laiks were present , and gave their vote , is so manifest , both by the history of the great councill and elsewhere , that pope nicolas could not deny it . in this point , the judgements not of melanchthon only and the later authors , but of panormitan and gerson are well known . why , in presbyteries may not be allowed as much to laiks , chosen for that purpose , no reason can be found . but farther yet : it is apparent , in the antient church , there were matrons , to exhort the other women to an honest conversation : whom they called presbyters ; and , because in the churches they sate above the other women , presidents . the xi . canon of the laodicean synod abrogated them , when they had continued untill that time , as balsamon notes . and haply , paul speaks of them , where he requires the presbytesses , or aged women to be holy in behaviour , not false accusers , not given to much wine , teachers of good things : that they may teach the young women to be sober , to love their husbands , to love their children , &c. if women therefore , partakers of no church-office , might neverthelesse be appointed by the church , to be teachers of other women , why might not others , beside the pastors be assumed by the people , who , abstaining from pastorall offices , should with greater dilligence performe that , that is not only permitted , but commanded every christian ? and , if those were entitled presbytesses , we may also in a more generall respect , give unto these the appellation of presbyters . moreover , not much distant from the office of adsessors , is the office of church wardens and sidemen in the church of england . upon whom it resteth , to take care , that none disturbe the divine service ; that no excommunicate person thrust himself into the assembly ; they are also to admonish inordinate livers , and , if they persevere , to defer their names unto the bishop . and these are chosen by the church . fourthly , our last position is , that from these assessors no small benefit may accrew unto the church . for , if we respect the highest powers , it is expedient for them to have , in the assemblies of pastors , their eyes and ears , by whose ministry they may explore , whether all things be done with fidelity and according to rule . but , if we look upon the churches , it is a thing of consequence , that they also have a good opinion of the pastors ; which will then most probably come to passe , when they have witnesses of their actions , and some to beget and keep a right understanding between the pastors and themselves . upon the premises it follows , that in the office of adsessors , who in some places are in use , whom for distinction we may call temporary or lay-presbyters , there is nothing to be reprehended . but , we conceive , these cautions are to be remembred . 1. that the office be not affirmed of divine precept ; which cannot be said without contumely of the antient church , and divulsion of the present . 2. that nothing be attributed to them , which pertains to the evangelicall keys ; which christ having given to be exercis'd by pastors only , may not be by us transferr'd to any other . to excommunication therefore , as it is the pastors work , they can conferre nothing beside their counsel ; but , as excommunication is also the work of the people , who ought to remove from them wicked persons , so far they may make an act , or decree , which may be propos'd to the people for their approbation . 3. let none be ele●ted to this adsession , who are unable for church-government , and especially for judging controversies . for that is perillous , and undecent for the church , and the most ready way to oligarchy . 4. let not those adsessors exercise any externall jurisdiction , or coactive power , beyond what the publick laws allow them . 5. let them know their office , not only as the pastors office , which is instituted by christ ; but , as the things that are of humane institution , and therefore mutable , is subject to the authority of the highest powers . the two last cautions being not known , or not well observed , great perturbations of the common-wealth doe necessarily follow , a●wise men have heretofore admonished , and we have daily experience . for , many men having once imbibed this opinion , that , that government is of right divine , come at last to this , to believe the highest powers have little or nothing to doe in the church , as being by god abundantly provided both with pastors and with rulers too . thus is an invention of humane prudence confronted to the ordinance of god , and in this two headed empire is sowen perpetuall seed of parties and factions : whereunto they cease not to turne their eyes , whosoever either in state or church seek after innovations . they that remember , what hath been done , thirty years since , in this our country , know the truth of what i say . and this consideration principally mov'd me , not to leave this question untoucht . 't is worthy the relation , that in geneva ( which city brought forth , if not first this synedry it self , at least the prime defenders of it : ) the entire right of electing those elders is in the city senate , which is call'd the little , the counsell of the pastors being only heard . nor are they only elected by the senators , but from among senators alone , that is two out of the same little senate , and ten both out of the senate of the sixty , and out of the other senate of two hundred . the election made after this manner , is submitted to the examination of the two hundred : and the elders elected , although they have no jurisdiction , yet they give oath to the republick . he must needs be very ill-sighted , who perceives not , what incommodities the genevians feared , when they took such a sollicitous and wary course for their elections . chap. xii . of substitution , and delegation about sacred things . it is not enough for the supreme governour to know his own right , unlesse he know also how to use it in the best way . now , whereas the supreme governour executes his office , partly by himself , partly by others ; in those things which he dispatcheth by himself , how he ought to use the counsels of wise men is said afore ; nor is it unworthy to be here repeated , that the christian emperours and other kings alwaies had , standing by their side , most religious pastors , by whose counsels they did dispose of sacred affairs , as they did of secular by the advise of others . but , neither by this help is the supreme governour , whose influence is diffused through so many and so great businesses , enabled to dispatch all things , but hath need to use the service of deputies . the most weighty labours , ( saith a wise author ) of him that holds the imperiall ball , have need of helps : and , many businesses want many hands . the disputation makes a great noise in the law-school , what parts of authority may be committed to other by the highest power ? it would be tedious and impertinent to relate all that may be said upon this queston . in short , some things there are , which are not possible to be separated from the right of the highest power : some things which to communicate to any other , by reason of their greatnesse , is not expedient . of the former kind , is the right of amending laws , though made by others ; the right of cancelling unjust judgements , if not by way of appeal , at least by way of petition ; the right to void elections , which are against the good of the state or church . of the later sort are these : the choice of religion , and as well the election , as the deposition of the chiefe pastors : which the highest powers , for the most part , have reserved to themselves , yet not alwaies . for also to certaine subjects , whether princes , or corporations , we see the choice of religion hath been granted , when the necessity of the times exacted it . nor is this so new , when the persians also , macedonians and romans granted the jews and other nations , under their dominions , liberty of religion : moreover , the bishops of rome and constantinople , we know , were not alwaies elected by the emperors . the ways of committing right to others are two , substitution , and delegation . substitution i call a mandate given by law or privilege : delegation , by speciall grant. that the highest powers were accustomed to substitute bishops , we have shew'd above ; for thence ariseth , the right of making canons , which have the force of law ; the right with power to depose a pastor , or to exclude one of the people out of the congregation : which apparently have been permitted to synods or presbyteries . from the same spring-head is the right of the clergy or chapters to make elections : as may be proved by many patents of emperours and kings . wherein verily , their piety is worthy of all honour . for they judged , that unto them , who were most acquainted with sacred affairs , and to whom the pastorall regiment was by god committed , that other regiment , which flows from the imperiall power , might also be committed most safely . would the event had not oft deceiv'd them , in their so honourable design . in the mean time , they , who endure not pastors to be call'd , in any part , vicars of the highest powers , are to advised to depose their errour , moved either by reason , or the authority of laws and histories . elsewhere we see , the care of holy things was committed to pastors with others , not pastors , but pious and learned men , and that not without example of divine authority . for the great synedry of lxx . among the hebrews , upon whom , among other things , the care of religion lay , consisted of priests , levits , and men chosen out of the people . no doubt , in matters of religion , ( yea in all judgements , if i mistake not ) the high priest gave his sentence before the rest . yet so , that the kings vicegerent , who was entitled nasi , had the first place , and asked the votes . after which exemplar , i observe , the ecclesiasticall senate is compos'd in the palatinate . this conjunction of the lesser powers with the bishops i find also in justinian . certaine it is , in the deposition of bishops , the judgements of the synod , and of the synators or judges adjoyned by the emperours , met together . so , pholinus is deposed by the sentence of the bishop , and the men of senators rank , whose names are recorded in epiphanius . sometimes therefore , the lesser powers were associated to the pastors , only to suppresse violence and tumult ; sometimes , to give sentence with them . and so , in the election of bishops , justinians law united with the clergy , the city magistrates . which manner had not its first originall then ; for theodoret tels us , after the death of athanasius , peter was made bishop by the suffrages of the clergy , and of the men in dignity and office . yea , times have so fallen out , that , by reason of schisms or the tumour of bishops , it was necessary , this weighty part , the care of sacred things with command , should be committed to the inferiour powers , and that without the bishops . for , aelianus constantin's proconsul , and marcellinus , by commission of honorius , examin'd the laws of the donatists , and gave sentence 'twixt the parties , as above is noted . and in the court of cp . one of the patricians did particularly attend the church affairs : whence his office had its name . so also , the parliaments of france by appeal , the senate of spain by way of opposition , the court of holland by penall writs , corrected the errours of the ecclesiastic censure . moreover , that the right of electing or presenting pastors ( the right of ordaining saved to the pastors , and of probation to the people ) was oft times allowed to lay-men alone , is clear enough . and this is the right of patronage , which , not with us only , is in force , but in england and the palatinate , as may be seen in the english canons and the palatine constitutions . now , as we doe not blame their piety , who are sollicitous , lest any mischief be done the church , under colour of this right ; so the truth exacteth at our hands , not to let passe in silence the temerarious assertion of those men , who say this right is a new thing , and depends upon the authority of the pope . surely , justinian is not a new emperour , nor liv'd he under the popes domination , yet hath he established this right by a law. if any devout person hath built a house , and will ordain clerks in it ( here to ordaine , the latine interpreter translated for , to elect ) either himself or his heirs , if they maintaine the clericks , and name such as are worthy , the named shall be ordained : but if the presentees are , by the holy rules , excluded as unworthy of ordination , then let the most sacred bishop ordaine such as he shall find more worthy . this law was published by justinian about the year dxli . at what time the roman bishops were at the emperors devotion and created by them . there is also another constitution of the same emperour set forth as is thought in the year dlv. and inscribed to the bishop of c p. which permits the founders of churches , or of maintenance , to appoint clericks , if yet they be found worthy by the bishops examination . and in the year dliii . a canon was made is the councill of tolen , to the same effect . about the yeare dcccxxvii . were collected the constitutions of charls the great , wherein we find , if laic ( patrons ) present unto the bishops cleriks approved both for their life and learning to be consecrated , and constituted in their churches , by no means let them be rejected . not only pastors of inferior degree , but bishops also were constituted by the dukes of bavaria and saxonia , by a right long since derived from the german emperours , as hath been observ'd by others . when as , without such grant , the investiture of bishops ( as hermoldus of old hath written ) is proper to the imperiall majestie . wherefore this right was extracted from the constitution and concession of emperors and kings , and is an of-spring flowing from the right of the highest power . and it is so far from depending on the popes authority , that on the contrary , the makers and interpreters of the papall law , have opposed or clipped nothing more eagerly , desiring to perswade the world , that all benefices are the patrimony of the pope . panormitan is chief among them : whom i had much rather have for my adversary in such a matter , than my second . for i know , most of his comments in this kind are refuted by covarruvia and duarenus and other lawyers : and wisemen have herein alwaies differ'd from the clergy of those times , even unto our age . see but what the the holland senate hath noted in the trent-acts , as contrary to the old law of our nation . to the iv. sect. c. 12. in this chapter the lay patrons seem to be grieved . to the xxv . sect. c. 4. we must beware , lest by uniting parish churches and single benifices , prejudice be done to the lay patrons : and in other places more to the like effect . this was then the judgement of the senate , the keeper of the old customs of our country : which may more justly be defended by us , than what our ancestors in their unhappy time , esteem'd intollerable . but what if the roman bishops themselves ; what if panormitan himself durst not require of lay patrons , what is now required , by vertue of their authority ? i will not dispute about the word , whether the collation of the patron may be call'd election , and yet clement iii. calld it so . these words are cited : in a conventuall church , the assent of the patron is better requir'd , not to the election of the prelate to be made , but after it is made : the following words , which are very materiall being omitted : unlesse the custome be otherwise by reason of his jurisdiction . for , many ages before , and in many places , the custome was otherwise ; and namely in our holland . witnesse againe the senate : note , that if the first prebend to be void , in collegiat churches , be assigned to the readers of divinity ; the king and other lay patrons , whose right it is in the collegiat churches of holland , in every chapter , should be deprived of the presentation of the prebend first to be void . in such a collegiat or conventuall church , the pope hardly admitted a lay patron ; but the emperors , kings , and the princes of our holland , as we now heard , have admitted him , even to the memory of our fathers ; and therefore , the pope fearing he should not be obeyed , added to his decree the exception of custome ; which many as it now appears , if they had a papacy , would not adde . that our states abrogated the right of patronage , neither is true , nor can be said without their injury . for they mention , among the causes of the troubles , the acts of the trent synod ; and shew , that nothing did more hinder the publication of them , than that the lay-patrons complained , their right was infringed by those constitutions . what opinion the states themselves had of the businesse , we have heard their own words . this is a certain truth , that both the election made by the patrons may , upon just causes , be rescinded by the highest power , and all this right , no lesse than other things which are the properties of private men , is subject to the commands of law. to which restraint , if we adde both the exploration of the people , and the pastorall ordination , the corruption of the church need no more be feared , from noble patrons , than from rustic elders . two things remaine to be spoken , before i conclude this part , concerning derived right . the one is this , that the inferiour powers have , by divine right , us authority at all about sacred things . what ere they have , they have it as by the supreme , which we have elswhere noted . wherefore , neither joseph the decurion , nor the proconsull sergius , could doe more in the church , than any private person . because , neither the former from the great synedry , nor the later from the roman emperour , had received any power , to dispose of ecclesiasticall affairs . and no man ought to snatch to himself the sword , or any part thereof . the other is this : being the tuition of the church is a principall part of the supreme authority , the highest powers will doe wisely , if they grant as little as may be of it to the magistrats . and whatsoever they grant , let them take care at least , to commend these most noble offices , only to their most noble peers . for , if the charge of checker mony and coine is committed not to the municipall judges , but to men of higher place , how much more doth it concerne the publick safety , and the churches honour , that ecclesiasticall affairs be not devolved to inferior tribunals . so , in france , no judges below the parliament have cognizance of abuses of the ecclesiastic censure ; nor with us , of old , below the senate of holland . but , the inspection of the church affairs is not easily to be deferr'd to them , who are not in the churches books . for , seeing both jews and christians held it irreligious , to carry their private complaints before such as were aliens to their law ; much more unworthy were it and dishonourable , in so great frequency of right believers , that the wounds of the church should be committed to the cure of any other persons , but only to the sons of the church . the end . soli deo gloria . erudito lectori . ex latinis bonis , anglica non mala me fecisse , si censueris , est quod gaudeam . fateor , autem , ne mibi fraudi sit , nonnulla hic omissa : ea nimirum , quae ●ut ipsa res , aut lector meus faciliùs abesse pateretur . nempe , istam navavi operam , in eorum praecipuè gratiam , qui latina non attingunt . ingens operae pretium est , ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( quorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ferre oportet ) meminerint , offic●i esse sui , ne quid resp . ecclesiastica detrimenti capiat videre , clero dignitatem conciliare , et populum antiqua sub religione tueri . da veniam , erudite lector , & vale. scripsi decem. 17. 1650. the method of every chapter . chapter . i. 1. the state of the question . 2. an argument from the unity of the matter , proved by scripture . 3. and by naturall reason . 4. an argument from the univer sality of the end , proved by scripture . 5. and by philosophy . 6. the right vindicated by direct authority of scripture . 7. by the consent of the antient christians . 8. and of the reformed . 9. and of the heathens . 10. with respect unto eternall happinesse . 11. and unto temporall prosperity . 12. which follows true religion by ver●he of divine providence . 13. and by its own nature . 14. more reasons added . chap. ii. 1. all functions are under command . 2. some by emanation . 3. the supreme authority , and the sacred function united in the same person , by the law of nature . 4. it was so , before moses , and after among the nations . 5. the supreme authority , and sacred function separated by the law of moses . 6. and by the christian law. 7. sacred names and privileges given to the highest powers . chap. iii. 1. internall actions not subject to the highest power , but in relation to externall . 2. actions either determined or not determined , before any h●mane command . 3. actions determined by law divine , either naturall or positive . 4. actions undetermined are the matter of humane law ; and also determined , both because of their adjuncts and of a new obligation . 5. actions , not under humane command , are only those that are repugnant to divine law. 6. commands repugnant to divine law , bind to a non-residence : and wherefore . 7. subordinate powers not exempt from that obligation . 8. examples alleged to the contrary answered . 9. difference ' twixt internall actions and externall . 10. what god commands cannot be forbidden by man , with validity . 11. how religion is not subject to humane power . 12. how it is subject . 13. the highest power may determine any actions not afore determined by god. 14. resistance , under colour of religion , unlawfull , proved by scripture and examples : and objections answer'd . 15. not so many particulars , in sacred things as in secular , under humane power : with the reason of it . chap. iv. 1. objections answered . and first , that christ instituted the pastorall office . 2. that the magistrate is not of the essence of the church , answer'd . 3. an objection out of esay answer'd . whether kings are under the believers , or church . 4. that kings are under the pastors function , answer'd . 5. the objection taken from the kingdome of christ , answer'd . what that kingdome is , and whether he hath vicars . 6. pastorall government overthrows not the authority of the highest powers . 7. distinctions of government : directive and constitutive . by consent and by command . supreme and inferiour . by emanation and by subjection . 8. pastors have no coactive or temporall power : proved by scriptures and fathers . 9. their government suasory and declarative . 10. the church hath no power of command , by divine right . 11. the church hath a government constitutive , by consent : proved by reason , and examples of scripture . 12. the supreme authority compatible to the church : the inferiour only , to pastors . 13. the authority of the highest powers not overthrown by the directive and declarative regiment of pastors . 14. nor by the constitutive . 15. nor by any temporall given them by positive law. chap. v. 1. the word judgement , explained . 2. it pertains to the highest power . 3. notwithstanding that they may erre . 4. and notwithstanding , that christ is the supreme judge . 5. how the scripture is judge . 6. how the pastors and the church is judge . 7. understanding is required to judge . 8. the highest powers capable of sufficient understanding . 9. divine things are easy to be understood . 10. help from god , by prayer . 11. piety also requisite in the highest powers to enable them to judge . 12. a distinction 'twixt the rectitude and the validity of an action , applyed . 13. infidel princes may judge of sacred things . examples hereof . 14. and the reason of it . 15. catechumens not excluded from judgement . 16. right to judge is one thing , ability another . illustrated by similies . 17. the judgment of the pro●hets , i cor. 14. 31. not privative of the highest powers . 18. the kings of the old testament judged not as prophets only , but as kings . chap. vi. 1. the right of command , and the use of it distinct . 2. pious and learned pastors to be consulted by the highest powers . 3. principles of faith ; intrinsecall , extrinsecall . these divine , and humane . 4. of divine authority proposed by men . 5. and the state of the question 'twixt protestants and papists . 6. when 't is fit to rest in humane authority . 7. no man may pin his faith of salvation upon another ; proved by scripture and reason . 8. in matters not determined in scripture , more may be given to humane judgement . 9. the prince must use his own judgment ; especially where counsellours doe not agree . 10. an objection out of deut. answer'd . 11. another out of numbers 27. 12. care must be had of the churches peace , and unity . 13. cautions and rules conducing to unity . few divisions in points of faith. 14. and those in generall councils . 15. ecclesiasticall laws deliver'd in a persuasive way . 16. how to preserve unity in point of ceremonies . 17. highest powers need the ministry of others . 18. prudentiall rules have their exceptions ; and whence . 19. the distinction of power absolute , and ordinary , erroneous . 20. highest powers how far obliged to their own laws . chap. vii . 1. what we meane by synods . 2. no precept in scripture for them . 3. their original not from acts 15. 4. but from the law of nature ; which is distinguisht into absolute and after a sort . 5. synods not from the law naturall absolute . 6. synods under the pagan emperours : by what right . 7. synods called by christian emperours . 8. three questions about synods . 9. whether the highest power may govern without a synod . 10. the affirmative proved by examples . 11. three ends of synods , yet not necessary : counsel , consent , jurisdiction . 12. synods sometimes not usefull . 13. accusers may not be judges in synod . 14. synods sometimes hurtfull . 15. what may serve in their stead . 16. other causes to deny synods , beside the generall corruption of religion . 17. what is to be done , till a free council may be called . 18. synods not calla without the h. power . 19. ii whether the h. power may choose the synod-men : and judge in synod . 20. the right of the primitive church . and , the assembling of bishops . 21. the emperours encyclic letters to the metropolitan . 22. the h. power may elect pastors for the synod : prov'd by reason and examples . 23. when the election is permitted to others , the h. power hath command over it . 24. the h. power may judge in synod . 25. whether it be expedient or no , in person . 26. the highest powers present in synods by their deputies . 27. iii. what is the highest powers right after synod : the epicrisis wherein is the right to change , to adde , to take away . 28. an objection answered . 29. the manner of giving the epicrisis , or finall judgement . of appeal . 30. the epicrisis in parts of religion as well as in the whole . chap. viii . 1. the severall acts of authority , are legislation , jurisdiction , and another without speciall name . 2. wherein is legislation 3. it belongs to the highest power , about the whole body of religion . 4. answer to an objection of the change of religion . 5. religion not to be brought in by force of subjects . 6. false and schismaticall worship , by the highest power , sometimes prohibited and punisht . 7. sometimes dissembled and regulated . 8. legislation in the parts of religion . 9. suppression of unprofitable questions . and of words not found in scripture . 10. the regulating of church-mens conversation . 11. laws about things undetermined by divine law. and that beside the canons . 12. yet are the canons of use in the making of laws . 13. no legislative power belongs to the church by divine right . 14. yet may it be granted the church by law positive : cumulatively , not privatively : and not without subordination and dependance . 15. how kings have confessed themselves bound by the canons 16. canons dispensed with by them . examples hereof , even in the apostolical . 17. divine lawes also moderated by equity . chap. ix . 1. iurisdiction about sacred things belongs to the h. power . 2. the effects if it are declared . 3. jurisdiction proper belongs not naturally to the pastors . 4. yet by law positive it belong'd to them in some nations . 5. pastoral acts of divine right , which seem to come neare jurisdiction , and yet are distinct from it . 6. the apostolical rod. 7. the use of the keyes . 8. prescription of the works of penance by way of direction or persuasion . 9. non-exhibition of the sacraments . 10. the churches acts by divine right , which seeme near jurisdiction , but are distinguist . separation from the inordinate brother or pastor . 11. canonical acts superadded to the former , and distin ●ist from them . 12. jurisdiction granted to pastors by positive law 13. the efficacy of this jurisdiction . 14. the jewes had the like granted them . 15. the accessories of excommunication . 16. all pastoral jurisdiction properly so called flowes from the h. power . 17. how far those pastoral acts may be used upon the supreme governour . of the use of the keyes . 18. under which pretence , cannot be excused seditious sermons which are refelled by scripture , and the objection answer'd . 19. all coaction of the h. power unlawful . 20. canonical acts cannot be exercised against the h. power without consent . 21. how the pastor may satisfy his conscience . 22. what is the right of the h. power about the foresaid acts of pastors and churches . 23. ecclesiastical appeals depend upon the h. power . 24. exercise of supreme jurisdiction by himselfe or by others . 25. the h. power may dispense with canonical and legal penalties . and judge whether excommunication be just or no. chap. x 1. two perpetuall functions of presbyters and deacons . and their defference . 2. these four distinguisht : mandate , election , ordination , confirmation . 3. of ordinatian without a title . 4. ordination only by pastors . 5. the h. power hath authority over it . 6. right immutable or mutable . 7. how the election of pastors belongeth to the church . 8. apostolical institution subject to change . 9. deacons , but not pastors , elected by the people . 10. pastors in the apostles times elected by the h. spirit . and mathias the apostle . 11. popular elections not proved by acts 14.23 . 12. nor by the precept of avoiding false teachers . 13. the old way of trying pastors in the primitive church . 14. cyprian doth not confirm , but overthrow popular elections . 15. pastors oft chosen by the bishops , not by the people . 16. the election of bishops , by the clergy : by the comprovincial bishops . 17. mutability in the manner of election . 18. in elections the h. power hath a legistative right . 19. and may it self make election upon just cause . 20. this proved by reason . 21. and by examples : in the state of naturall law : and under the mosaical . 22. examples of the roman emperours , and of the kings of france . 23. objections answer'd . 24. of investitures . by them is meant the collation of bishopricks . 25. examples of the kings of england . 26. pastors as well as bishops may be elected by the highest power . 27. examples hereof . 28. the objection from the abuse of right answer'd . 29. the canons and fathers answer'd . 30. touching the right of pagan kings . 31. the best manner of election . 32. the right of rescinding election reserved still to the h. power . 33. and of exauctorating pastors , if need be . 34. although chosen by others . chap. xi . 1. things necessary to be distingnisht from not necessary . 2. of bishops , and lay elders . 3. the word bishop explained . here taken for the overseer of pastors . 4. bishops not against gods word . 5. bishops alwayes in the catholic church . 6. even in the time of the apostles . 7. bishops allowed by the word of god. 8. a place of ambrose examin'd . 9. timothy and titus were bishops . 10. bb. stiled angels , apostles , presidents . 11. patterns of bishops in the natural law , in the mosaical : but most probably the rulers of synagognes . 12. bb of great use to the church . 13. yet not by divine command . 14. nor always one bishop in every city . 15. in whom is the right of ordination . 16. for what reasons bishops were laid-by in some churches . 17. lay-elders none in the apostles time . 18. all the ancients by presbyters understand only pastors . the ambiguity of the word seniors , and elders . 19. the penitentiary presbyter . 20. pastors may be called priests . 21. who are the seniors in tertullian . 22. why the ancient bb. used to consult with the church . 23. who are the seniors in the suppositious ambrose . 24. liberty to interpret scripture in the synagogue . 25. and in the antient church ; with the difference . 26. lay-elders , or assessors , not commanded by god. 27. mat. 18.17 . explained . and the difference 'twixt the syndery and consistory . 28. lay-elders not spoken of in the new testament . 29. why pastors were calld elders by the apostles . 30. the church of christ compar'd with the judaicall kingdome . 31. the office of elders in the new test . 32. an answer to that only place for lay-elders , 1 tim. 5.17 . 33. other places need no answer . 34. the highest power , or the church , might law fully institute lay-elders . 35. this institution not displeasing to god : proved by scripture . 36. examples in the antient church drawing toward it . 37. the english church-wardens not much unlike the adsessors . 38. the adsessors may be of good use . 39. yet with certaine cautions . 40. the genevian elections . chap. xii . 1. the highest power hath need of vicars in spirituals . 2. what authority may be committed to inferiour powers by the highest . 3. liberty of religion tollerated sometimes . 4. vicars either substitutes or delegats . 5. bishops substituted and cleriks . 6. pastors and lay-men joyned . 7. sometimes lay-men alone . 8. the right of lay-patrons , antient , and derived from the regall . 9. benefices not the popes patrimony . 10. the custome of holland . 11. all patronages subject to the highest power . 12. inferior powers have no command by divine right . 13. and little is to be given them by the highest , in sacred things . 14. none at all , unlesse they be orthodox . the end . an advertisement to the stationer . sir , if it be objected ( as a friend of mine conjectured it might ) that the work is any way opposite to the present government , speaking so much of kings and emperors : the answer is , that the judicious author distinguisheth between kings absolute , and such as are confind or bound up by laws ; and cannot act without or against a parliament . see cap. 3. sect. 8. so that , this treatise doth not presume to dispute the states authority ( 't is ill disputing with those that command legions : ) but presupposing that , humbly shews them , what they may and ought to doe , on behalf of the church . and , in the very first page , you find all the book is written of the highest power , whether king or senate . and , these are the authors words at the end of 15. sect. chap. 11. a senate without a king , is as it were a king. this i thought sit to advertise , to prevent jealousy . fare you well , and remember , 't is one of the best pieces of the excellent grotius . courteous reader , these books following are to be sold by joshua kirton , at the kings arms in pauls church-yard . books of divinitie and sermons . 1. the truth of christian religion , proved by the principles and rules , taught and received in the light of the understanding , in an exposition of the articles of our faith , commonly called the apostles creed , written by a learned author lately deceased , in folio , 1651. 2. a concordance axiomaticall , containing a survey of theologicall propositions , with their reasons and uses in holy scripture , by william knight , in fol. 3. certain sermons or homilies appointed to be read in churches in the time of queen elizabeth , and now reprinted in folio . 4. compunction or pricking of heart , with the time , means , nature , necessity , and order of it , and of conversion ; with motives , directions , signes , and means , of cure of the wounded in heart , with other consequent or concomitant duties , especially self-deniall ; all of them gathered from acts 2.37 . being the summe of 80. sermons . with a postscript concerning these times , and the sutiableness of this text and argument to the same , and to the calling of the jewes . by r. jenison , doctor of divinity , in quarto . 5. a plain discovery of the whole revelation of st. john , in two treatises ; 1. searching and proving the interpretation . 2. applying the same paraphrastically and historically to the text , with a resolution of certain doubts , and annexion of certain oracles of sibylla ; by john n pier , lord of marchiston , in quarto . 6. the government and order of the church of scotland ; with an astertion of the said government , in the points of ruling elders , and of the authority of presoyteries and synods , in quarto . 7. a treatise of miscelany questions ; wherein many usefull questions , and cases of conscience are discusted and resolved concerning the controversies of these times ; by george gillespie of scotland , in quarto . 8. an answer to the ten reasons of edmund campian , the jesuit , in confidence whereof he ●ftired disputation to the ministers of the church of england , in the controversie of faith ; by william whitaker , doctor of divinity , in quarto . 9. jo. hen. alsieduis his discourse of the 1000. apocalypticall years , or the saints reign on earth a thousand years ; englished by w. burton , in quarto . 10. letters concerning religion , between the late earle of manchester , lord privy se●l , the lord faulkland , and mr. ●a●●er montaguc , in quarto . 11. truth asserted , by the doctrine and practice of the apostles , seconded by the ●estimony of synods , fathers , and doctors , from the apostles to this day , viz. that episcopacy is jure divino ; by sir frantis wortley , in quarto . 12. an answer to the chief arguments for anabaptisme , by doctor john bastwick , in quarto . 13. two learned discourses ; 1. on mathew 28.18 , 19. 2. on 2 peter 2.13 . written by a learned and worthy gentleman larely dec●ased , in octavo 1651. 14. popular errors in generall points , concerning the intelligence of religion , having relation to their causes and reduced into divers observations , by john d●spagne , minister of the french church , in octavo . 15. new observations upon the creed , with the use of the lords prayer maintained , by john despagne , in octavo . 16. the same in french. 17. new observations upon the commandements , by john despagne , 1651. 18. the same in french. 19. the abridgement of a sermon preached on the fast day , for the good successe of the treaty between the king and parliament , 1648. by john despagne . 20. the same in french. 21. sermon funebre de jean despagne sur la mort de sa femme , in octavo . 22. advertissement touth out la fraction & distribution du prin en la s. cene obmises en plusieurs eglises orthodoxes , par jean despagne , in octavo . 23. a monument of mortality , containing 1. a wakening for worldlings . 2. meditations of consolation . 3. comfortable considerations preparing the sick for an happy change . 4. a mirrour of modesty , with a reproof of the strange attired woman , and the sacred use of christian funerals , by m. day , doctor of divinity , in octavo . 24. plain truths of divinity , collected out of the sacred scriptures , particularly of the destruction of antichrist , and the time when , the comming of christ to judgement , and his raigning with his saints for ever upon this earth after the restitution of all things ; by john alcock , in octavo . 25. herberts carefull father , and pious child , lively represented , in teaching and learning , a catechisme made in 1200 questions and answers , in which the catholick truth is asserted , and above 600 errors , heresies and points of popery are briefly consuted , in octavo . 26. herberts belief and confession of faith made in 160. articles , in octavo . 27. herberts quadrupartite devotion , for the day , week , month , year , made in about 700. meditations and prayers , in octavo . 28. meditations on christs prayer upon the crosse , father forgive them , for they know not what they doe ; by sir john hayward , in octavo , 1651. 29. davids tears , or meditations on the 6.32 . and 130. psalmes , by sir john hayward , in twelves . 30. the devotions of the dying man , that desireth to dye well , written by samuel gardiner , doctor of divinity , in twelves . 31. a beautifull bay-bush , to shrowd us from the sharp showres of sin. containing many notable prayers and meditations , in twelves . 32. a grain of incense , or supplication for the peace of jerusalem , the church and state , written by john reading , in octavo . 33. an evening sacrifice or prayer for a family necessary for these calamitous times , made by john reading , in octavo . 34. character of true blessedness , delivered in a sermon at the funerall of mistris alice per●ival , by john reading , in twelves . 35. six godly meditations or sermons , upon certain select texts of scripture , by andrew rivet , doctor of divinity , in twelves . 36. a meditation on math. 27.27 , 28 , 29. or a pattern for a kings inauguration , written by king james , in twelves . 37. directions to know the true church , written by george carleton , doctor of divinity , in twelves . 38. the singing psalmes in welsh , in twelves . 39. a preparation to fasting and repentance , by peter du moulin , in 24. sermons . 1. doctor williams , bishop of lincoln , on galathians 6.14 . before the lords of parliament . 2. ejusdem , on job 42.12 . before the lords of parliament . 3. doctor andrews , bishop of winchester , on luke 1.74 , 75. november 5. 1617. before the king. 4. ejusdem , on 1 cor. 11.16 . on easter day before the king. 5. ejusdem , on john 20.11 , 12 , 13 , 14 , 15 , 16 , 17. on easter day before the king. 6. doctor laud bishop of st. davids , on psal . 22.3 , 4 , 5. at the opening of the parliament . 7. doctor robert willon , on psal . 2.1 , 2 , 3 , 4. on nov. 5. before the judges , at westminster . 8. christopher white , on rom. 13.1 . 9. humphrey sydenham , on eccles . 12.5 . at the funerals of sir john sydenham . 10. doctor christopher swale , on gen. 28.20 , 21 , 22. before the king. 11. isaac singleton , on esay 22.15 . upon gowries conspiracy . 12. peter du moulin , on rom. 1.16 . before the king. 13. doctor morton , bishop of durham , on 1 cor. 11.16 . at st. pauls . 14. william price , on ezra 9.6 , 7 , 8. before the lords of parliament . 15. anthony cade , on rom. 2.15 . a visitation sermon , with an appendix concerning ceremonies . 16. doctor henry king , on jer. 1.10 . at st. pauls , on march 27. 1640. 17. doctor william gouge , on nehem. 5.19 . before the commous of parliament . 18. ejusdem , on ezekiel 36.11 . before the lords of parliament . 19. ejusdem , on ezra 8.21 . before the lords of parliament on the fast appointed for the good successe of the theary between the king and parliament , 1648. 20. ejusdem , on exodus 13.3 . on queen elizabeths day , nov. 17. at pauls . 21. ejusdem , on ezekiel 24.16 . at the funeral of doctor ducks wife . 22. matthias milward , on 2 cor. 2.14 . before the company of the artillery garden . 23. ejusdem , on rom. 13.4 , at guild-hall chappell . 24. henry miller , on psal . 124.1 , 2 , 3 , 4. on the fifth of november . 25. alexander rosse , on mathew 21.13 . two sermons . 26. john pigot , on luke 19.41 , 42 , 43 , 44. 27. nicholas guy , on john 11.26 . at the funeral of doctor gouge's wife . 28. thomas palmer , on psalm 37.40 . 29. james wilcock , on acts 24.13 , 14. 30. ejusdem on john 20.19 , 20. lam. 5.16 . 1 cor. 10. 16 , 17 , 1 john 4.1 . in 6. sermons . libri theologici latini , &c. 1. thomae bradwardini archiepiscopi olim cantuariensis de causa dei , contra pelagium , & de virtute causarum , ad suos mertonensos , libri tres ; opera & studie d. hen. savilii editi , in fol. 2. de republica ecclesiastica pars secunda , cum 2 appendicibus , 1. de ss . eucharistia contra card. perronium , 2 responsio ad magnam partem defensionis fidei , p. francisci suarez , in folio . 3. in acta apostolorum , & in singula● apostolorum , jacobi , petri , johannis , & judae catholicas epistolas commentarii ; autore r. p. f. nicolao gorrano anglo , in fol. 4. miscelan●orum theologicorum , quibus s. scripturae & aliorum classicorum autorum , plurima monumente explicantur atque illustrantur , libri tres , autore nicolao fullero , in quarto . 5. de potestate papae in rebus temporalibus , sive in regi●us deponendis usurpata , adversus bellarminum ; autore foanne episcopo roffenst , in quarto . 6. papa anti-christus , sive diatriba de anti christo ; autore georgio downamo episcopo detensi , in quarto . 7. causa regia , sive de authoritate , & dignitate principum christianorum differtatio , adversus b●llarminum ; autore tho. mortono episcopo , in quarto . 8. antidotum , adversus ecclisiae romanae de merito proprie dicto ex condigno venenum ; autore tho. mortono episcopo , in quarto . 9. de suprema petestate regia , exercitationes habite in academia oxoniensi contra bellarminum & suarez . autore rob. abbot professore regio , in quarto . 10. de gratia & perseverantia sanctorum , exercitationes habitae in academia oxoniensi , & animadversio brevis , in r. thomsoni diatribam , de amiss●ine & intercisione justificationis & gra●●a ; autore roberto abbot . 11. georgii abbati archupiscopi cantuwriensis explicatio 6. illustrium quastionum , 1. de mendacin , 2. de circumcisione & bapasmo , 3 de astrologia , 4. de piasentia in cultu i dololatinco , 5. de fuga in persequutione & peste , 6. an deiis sit author peccati , in quartu . 12. stephani szegedim analysis , in psalmos , prophetas majores , 4. evangelia , acta apo●●o●orum , omnes epislulas , & apoca●ypsin , in quarto . 13. liturgia inglesa , o libro del rezodo publico , de la administracion de los sacramentos , y otros kitos y ceremenias de la yglesia de ingal●terra , in quarto . 14. la liturgie angloise , oule livre des pritres publiques de l'administration des sacraments , & antres ordies , & ceremonies de l'eglise d'angleterre , in quarto . 15. georgii wicelin methodus concordie eccsiastic● , cum exhortatione ad concilium , juxta exemplar excusum , 1523. in octave . 16. de proesulibus anglia commentarius , omnium episcoporum , necnon & cardinalium o●●sdem gentas , nomura , tempora , seriem , atque actiomes maxime ●●morabil●s , ab ultima antiquitate repetita , complexus , per franciscum godwinum episco●um landavensem , in quarto . 17. st. gregori nazianzeni in julianum invectiv● dua , &c. cum scholies groecis & notis , r. montague , in quarto . 18. gilberti foliot episcopi lond. exposion in canticum canticorum , unacum compendiv alcuini , e bibliotheca regia , in quarto . 19. dela verite en tant qu'e●●est distincte de la r●●●lation , du vray semblable , du possible , & du faux , pa● edouard herbert , baron de cherbury , in quarto . 20. loci communes , d. martini lutheri , ex scriptis ipsius latinis , in 5. classes distributi , a. m. thesdosio fabricio , in quarto , 1651. books of severall sorts , of humane learning . 1. gerhardi mercatoris atlas , or a geographick description , of the regions , countries , and kingdoms of the world , through europe , asia , africa , and america , represented by new and exact maps , in two large volumes in folio . 2. britain , or a chorographical description of the kingdoms , england . scotland , and ireland , and the islands adjoyning , out of the depth of antiquity : becautified with maps of the severall shires of england , written by william camden clarenceux k. of a. in folio . 3. an history of the civill warrs of england , between the two houses of lancaster and york , beginning in the reign of richard the second , and ending in the reign of henry the seventh , written in italian by sir fra. biondi , englished by hen. earl of monmouth , in folio . 4. the roman history of amianus maroellinus , translated into english , by philemon holland , doctor in physick , in fol. 5. the annals and history of cornelius tacitus , with the notes of sir hen●y savile , in folio . 6. discourses upon cornelius tacitus , written in italian by marquis virgilio malvezzi , translated by sir richard baker in folio . 7. the life and reign of king henry the eighth , written by edward lord herbert of cherbury , in folio . 8. the history of the houses of douglas and angus , written by mr. david hume , in fol. 9. the siege of breda , written in latine by herman hugo , translated into english by collonel henry gage , in folio . 10. the history of the councell of trent , written in italian by pietro soave polane , translated by sir nathana●l bront . 11. the same in latine . 12. the theatre of gods judgements , collected out of sacred , ecclesiasticall , and pagan histories , by doctor thom. beard , and doctor tho. taylor , in sol . 13. a french-english dictionary , compiled by master randle cotgrave , with another in english and french , in folio . 14. regiam majest●●tem . a collection of the old lawes and constitutions of scotland , from king malcome the second , to king james the first , by sir john shene , in fol. 15. the same in latine . 16. enquiries touching diversity of languages and religions , through the chiese parts of the world , written by edward brerewood , in quarto . 17. the history of the quarrels of pope paul the fisth , with the state of venice , written in italian by the author of the history of the councell of trent , and translated by doctor christopher potter , in quarto . 18. a briet discourse of the new-found-land , with the situation , temperature , and commoditie thereof in quarto . 19. of supremary in affaires of religion , by sir john hayward . 20. considerations touching a war with spain , written by francis lord vanlam , viscount st. alban , in quarto . 21. the life of jacob boesmen , vulgarly called the german prophet , in quarto . 22. almansir , the learned and victorious king , that conquered spain , his life and death , published by robert ashley our of oxford library , in quarto . 23. the epistle congratulatory of lysimachus nica●●● of the s. of jesus to the covenanters in scotland , paralleling their harmony in doctrine and practice , in quarto . 24. the poor vicars plea , declaring that a compe tency of means is due to them cut of the tythes of their severall parishes , notwithstanding the impropriations , written by thomas ryves , doctor of law , in quarto . 25. a collection of some moderne epistles of morsieur de balzac , carefully translated cut of french , being the fourth and last ●olume , in octavo . 26. the history and relation of the bloudy massacre at paris , and in other places in france , 1572. in twelves , 1651. 27. the free-school of warre , a treatise , whether it be lawfull to bear arms for the service of a prince of a divers religion , in quarto . 28. instructions for musters and arms , and the use thereof , in quarto . 29. the key of the mathematiques new filed , with the resolution of adfected aequations , the rule of compound usury and false position , and the art of geometricall dialling , in octavo . 30. the same in latine . 31. a génerall treasury of accounts , for all countries in christendome , made by william colson of london . 32. accounts of merchandize ready computed , also , tables for measuring of timber , boord , glasse , and land , enlarged and corrected , by john penkethman , in twenty fours . 33. the merchants avizo , necessary for their sons and seivants , when first sent beyond sea , in quarto . 34. mystagogus poeticus , or the muses interpreter , explaining the historicall mysteries , and mysticall histories , of the ancient greek , and latine poets , written by alexander rosse , in octavo . 35. observations on that ( in its kind ) eminent petition presented to the commons in parliament , september 11. 1648. in quarto . 36. a perfect plaforme of an ho●garden , and instructions for the making and maintenance thereof , with notes and rules for reformation of all abuses commonly practised therein ; written by reynold scot , in quarto . 37. the problems of aristotle , with other philosophers and physitians , containing question and answets , touching the estate of mans body , in octavo . 38. child-birth , or the happy delively of women , s●tting down the government of women , in their breeding , travell , and lying in , in quarto . 39. the marrow of physick , w●●ten by tho , brugis , in quarto . 40. pharmacopoea , cu● adjecta sunt paraphrasis , & miscendorum medicamentorum modus , scripta a bricio bauderono , huic accedunt jo. du boys pharmacopier parisionsi● observationes in methodum misceindorium medicamentorum , in fol. 41. observationes medicoe , de assechbus omissis , authore arnoldo bootio , med. d. in duodicimo . 42. anglia flagellum , sen tabes anglica , authore theophilo de garancieres , d. medico , in duodecimo . 43. a sure guide to the french tongue , teaching to pronounce french naturally , to read it pufectly , to wine it truly , and to speak it readily , by paul cogucau , in octavo , 1651. 44. lettres sur la mort de quelques personnes en qualite & en merite , tant de l'one , que de l'autre sexe , par ●harles de beauvais , in oct●vo . 45. animadversions on mr. seldens history of tythes , and his r●view thereof , by richard tillesly doctor in divinity , in quarto . poetry and playes . 1. godsrey of boulogne or the recovery of jerusa●●● , done into english heroicall verse , by edward fairfax , gent , with the life of the said godsicy , in sol . 2. the crown of all homers works , batrachomyomachia , or the battell of frogs and mice , h●s hymns and epigrams , translated by george chapman , in ●olio . 3. the hierarchy of the bl●ssed angels , their names , orders , and offices , the ●all of luciser , with his angels , written by tho. heywood , in sol . 4. orlando furioso , in english hetoicall verse , by sir john harrington , with addition of the authors epigrams , in fol. 5. leoline and sydanis , a romance of the amoreus adventures of princes , in quarto . 6. the young mans looking-glasse , bacchus banne● display'd , characters , and epigrams , written by richard ●atts . 7. the most pleasant history of albino and bellama , by n. w. in twelves . 8. analecta poëtica graeca-latina , or capping of verses greek and latine , in twelves . 9. horatius de arte poetica , englished by b. johnson . an execration against vulcan . the mask of gypsies , and epigrams , by the same author , in twelves . 10. the constant maid , a comedy , written by james shirley . 11. st. patrick for ireland , the first part , written by james shirley . 12. landgartha , a trage-comedy , written by henry burnel . books for schooles , and the university . 1. antonii ruvio commentarii in universam aristotelis dialecticam , in quarto . 2. thomoe lushingtonii logica analytica , de principii● , regulis , & usu rationis rectae , in octavo . 3. elementa logicae , autore edovardo brerewood , in duodecimo . 4. aditus ad logicam , autore samuele smith , in duodecimo . 5. institutionum peripateticarum , ad mentem summi viri kenelmi equitis dygboei , pars theorica , item appendix theologica , de origine mundi ; authore thoma anglo , in duodecimo . 6. francisci baconi , de sapientia veterum liber , in duodecimo . 7. aemilii porti dictionarium lonicum & doricum graeco-latinum , in octavo . 8. lexicon graeco-latinum , in n. t. dom. nostri jesu christi , autore georgio pasore , in octavo . 9. novum testamentum dom. nostri jesu christi , graecum , cantabrigiae , in octavo . 10. idem , notis roberti stephani , josephi scaligeri , & isaaci casauboni , in octavo . 11. novum testamentum latinum theodoro beza interprete , in duodecimo . 12. elementaria traditio christianorum fidei , aut catechismus , grac. latin. per tuss . berchetum , inoctavo . 13. paraphrafis psalmorum davidis poetica , autore georgio buchanano , in duodecimo . 14. particulae latinae orationis , collectae , dispositae , & consabulatiunculis digestae , autore j. hawkins med. d. in octavo . 15. a brief introduction to syntax , shewing the use , grounds and reason of latin construction , collected out of nebrissa his sp●nish copy , with the concordance , supplied by john hawkins med. d. in octavo . 16. jo. casa galateus seu demorum honestate , & elegantia , notis nath. chylnae in octavo . 17. isocratis orationes & epistolae , grac. lat. interlincat . in octavo . 18. analecta poetica graeca-latina , or capping of verses greek and latin. 19. aeschims c●ntra ctesiphontem , & demosthenis pro corona orationes à johanne sturmio illustratae , graecè , in octavo . 20. homerilliav , idest de rebus ad troiamgestis graec. lat. in octavo , cantabrigia . 21. m. fahn quintihani institutionum oratoriarum libri 12 , ●accesserunt quintilianorum declamatiomes , dan. pareo editi , in octavo . 22. synonimorum sylva olim à simone pelegromo collecta , nunc h. f. emendata & aucta , in octavo . 23. ca●liop●i● , or a rich storehouse of proper choice and elegant latine words and phrases collected chiefly out of tullies works , by thomas dray , in octavo . 24. bibliotheca scholastica instructissima , or a treasurie of ancient adagies and proverbs collected out of the english , greek , latin , french , italian and spanish , published , by tho. drax , in octavo . 25. an eas●e entrance to the latine tongue , containing the grounds of grammar , and their examination ; 2. a vocabulary of common words , english and latin. 3. examples appliable to the rules of concordance and construction . 4. collections out of the lowest school authors . 5. more elegant expressions for children . 6. the first principles of christianity , by charles hoole school-master in london , in twelves , 1651. 26. a little vocabulary english and latin , for the use of little children that begin to learn the latin tongue , by charles hoole , in twelves , 1651. 27. alexandri rossaei isagoge grammatica , in gratiamily lorum qui nolunt memoriam multis & longis regulis gravari concinnata , in octavo . 28. jodoci stunpelii parnassus epithetorum , singula ravisii , multag , prosodiae smetii , epitheta vario metro pro studiosis , versus eleganter extempore sine epithetorum quantitatis errore scripturis , inclusa continens , in duodecimo , 1651. 29. quirti horatii flacci poemata , scholiis five annotationibus joannis bond illustrata , in octavo . 30. publii ovidu nasonis metamorphoseon , libri 15. notis tho. farnabii illustrati , in octavo . 31. angeli caninii hellenisinus , copios●ssimi graecarum latinarumque , vocum indicis accessione per carolum hanboesium locupletatus , in octavo , 1651. 31. riders dictionary english and latin , and latin and english enlarged , by francis holy-oke , in quarto . finis . notes, typically marginal, from the original text notes for div a85746-e1030 1. the state of the question . 2. an argument , from the unity of the matter , proved by scripture , rom. 13 4. pro. 20.8 . col. 3.20 . 3. and by naturall reason . 4. an argument from the universality of the end , proved by scripture . 1 tim. 2.2 5. and by philosophy . in fine eudem 6. the right vindicated by direct authority of scripture . deut. 17.19 . jos . 1.8 . ps . 2.12 . es . 49.23.60.13.16 . 7. by the consent of the antient christians ; 8. and of the reformed . 9. and of the heathens . 10. with respect unto crernall happinesse ; 11. and unto temporall prosperity . mat. 6.33 . 12. which follows true religion by vertue of divine providence . ep. ●st . 42. 13. and by its own nature ; in respect of morall precepts , and doctrines , and rites . 14. more reasons added . 1. all functions are under command . 2. some by emanation . 3. the supreme authority , and the sacred function , united in the same person , by the law of nature . 4. it was so before moses , and after , among the nations . gen. 18.16 . 5. the supreme authority , and sacred function , separated by the law of moses . est 54.13 . jo. 6.45 . heb. 8.10 . 1 pet. 11.9 . apoc. 1.6.5.10 . 6. and by the christian law. tim. 11. a. can. 6.81.83 . can. 16. can. 3.7 . novel . 123 cap. 5. 7. sacred names & priv●leges given to the h●ghest powers . 1. internal actions not subject to the higher power , but in relation to external . rom. 13.5 . 2. actions either determined or not determined , before any humane command . 3. actions determined by law divine either naturall , or positive . deut. 4.8 . 4. actions undetermined are the matter of humane law , and also determined , both because of their adjuncts and of a new obligation . eth. 5.10 . rom. 11.23 . rom. 13.2 . 5. acts not under humane command , are only those that are repugnant to divine law. 6. commands repugnant to divine law bind to a non-resistance , & wherefore . 1. miht . sect. 4. d. de●ve miht . rom. 13.2 . 1 sam. 8. dent. 17.17 , 20. l. ●enult . d. de just . & jure . 1 sam. 24.7.26.9 . 7. subordinate powers not exempted from that obligation . 1 sam. 24 , 7. 8. examples alle ged to the contrary answered . 9. the difference 'twixt internall actions and externall . 10. what god commands , cannot be forbidden by by man with validity . acts 4.19 . luke 24. 11. how religion is not subject to humane power . l. cum salut . l. de sum . trin. 2 chron. 29.15.30.12 . 12. and how it is subject . nov. 138. ep. 48. rom. 1.32 . 13. the highest power may determine any actions not a●ore determined by god. 15 am . 10.15 . 14. resistance under colour of religion , unlawfull , preved by scripture & examples , and objections answered . mat. 26.52 . 1 pet. 2.16 . 15. not so many porticula●s in sacred things , as in secular , under humane power : with the reason of it . 1. that christ instituted the pastorall offi●e , answered . 2. that the magistrate is not of the essence of the church , answered . 3. an objection out of esay answered . esay 49.23 . whether kings are under the believing people , or church . nebem . 8.8 psa . 72.9 . apos . 1.5 . l● . 22.25 . 1 sam. 8.19 . rom. 13.1 . 1 pet. 2.13 1 sam. 17.8.22.12 . 1 reg. 1.32 4. that kings are under the pastors function , answered . 5. the objection , taken from the kingdom of christ , answer d. and what that kingdome is ; and whether he hath vicars . 6. pastorall govemment overthrows not the authority of the h. powers . distinctions of government : directive . constitutive . by consent . by command . supreme , inferiour , inferior , by emanation . by subjection only . 8. pastors have no coactive or temporall power : proved by scripture and fathers . 1 pet. 5.3 . antig. 13.2 . phil. 2. lu. 12.14 . 1 jo. 1.1 . 1 cor. 11.23 . 1 cor. 7.25 2 cor. 9.7.8.8 . 9. their government suasory and declarative . heb. 13.7.17 . 1 tues . 5.12 . 1 tim. 5.17 . jo. 21.16 . ast . 20.28 1 pit 3. act. 15.23 . 18. the church hath no power of command by divine right . 2 cor. 10.4 eph. 6.17 . phil. 3.20 . 11. the church hath a government constitutive , by consent : proved by reason , and examples of scripture . col. 2.16 . act. 20.7 . 1 cor. 16.2 apoc. 1.20 . 12. the supreme authority compatible to the church : the inferiour only to pastors . 1 mac. 4.59 . 13. the authority of the h. powers not overthrown , by the directive & declarative regiment of pastors . 14. nor by the constitutive ; 14. nor by any t●mporall power given them by positive law. 1. the word , judgement , explained . 2. it pertains to the highest power . 3. notwithstanding , that they may e●●e . 4. notwithstanding , that christ is supreme judge . 5. how the scripiture is judge . jo. 7.51.12.48 . 6. how the pastors and the church is judge . 7. understanding is required unto judgment . deut. 17.8 . jos . 1.8 . 8. the highest powers capable of sufficient understanding . 9. divine things , that are necessary , are easy to bee known . rom. 12.3 . 10. heln from god , by prayer . ps . 72.1 . ps . 51.8 . 1 reg. 3. num. 11.27.25 . dent. 34.9 heb. 1. m●● . 13.8 . rom. 10.8 . ● cor. 4.3 , 4 num. 1.29 1 tim. ● . 4● 11. piety is also required in the higher powers , to enable them to judge . deut. 17.19 . jos . 1.7 , 8. 1 tim. 1.6.7 . 12. a distinction 'twixt the rect●tude and the validity of an action applyed . 13. insidel princes may judge of sacred things . examples hereof act. 14. 14. and the reason of it . de bone persev . cap. 14. jo. 5.30 . act. 17.11 15. catechumens not excluded from judgement . 16. right to judge is one thing , ability another . and this illustrated by si●il●cs . 1 cor. 14.31 . 17. the judgment of the prophets not privative of the highest powers . deut. 18.22 . 1 jo. 4.1 . 1 thes . 5.19 , 20 , 21. 1 cor. 14.29 . 1 cor. 12.9 . 1 cor. 11. epist . 33. 18. the kings of the old testament judged not as prophets only , but as kings . luke 10.24 . 1. the right , & the use of it distinct . 2. pious and learned pastors to be consulted by the highest power . 3. principles of faith intrinsecall extrinsecall , divine humane . 4. of divine authority proposed by men . 5. and the state of the question 'twixt protestants and papists . 6. when 't is sit to ●rest in humane authority . 2 cor. hom. 13. 7. no man may pin his faith of salvation upon another : proved by scripture and reason . rom. 4.3.10.17 . jo. 4.28 . mat. 15.9 . 1 thes 2.13 . 8. in matters not determined by scripture , more may be given to human judgement . 9. the prince must use his own judgement , especially where counsel louis doe not agrec . 10. an objection out of deut. answered . deut. 17.8 m● . 23.2 . deut. 17.12 . 11. another out of numb . 27. tit. 2.11 . 12. care must be had of the churches peace and unity . jo. 13 35. act. 4.32 . 13. cautiions and r●les conducing to unity . f●w decisions , in points of faith. 14. and those in in generall councils . 15. ecclesiasticall laws deliver'd in a persuasive way . 16. how top eserve unity in point of ceremonies . 17. highest powers need the ministry of others . 18. prudentiall rules have their exceptions : and whence . 19. the distinction of power absolute and ordinary , erroneous l. 3.d . de leg. 20. highest powers how far obliged to their own laws nov. 105. 1 cor. 6.12.23 . l. ●non omne . d. de reg . jur . pro rabir. 1. what we mean by synods . 2. no precept in scripture for synods . 3. their original not from act. 15. act. 15.3 . 4. but from the law of nature : with a distinction of the law of nature , absolute , after a sort ; 5. synods not from the law of nature absolute . 6. synods under the pagan emperours , by what right . act. 24.14 . 6. synods called by christian emperours . 8. three questions about synods . 9.1 . whether the h power may govern withour a synod . 10. the affirmative proved by examples . 11. three ends of synods : yet not necessary . counsell . consent . jarisdiction . 12. synods sometimes not usefull . 13. accusers may not be judges in a synod . 14. synods somtimes hurtsull . 1 cor. 3.13 phil. 3.15 . 15. what may serve in their stead . 16. o. her causes to deny synods , beside the generall corruption of religion . epist . 24. in 4. prac . loc . 5. 17. what is to be done , till 2 free councill may be called . 18 synods not cald without the highest power . 19. whetther the highest power may choose the synod-men . 20. the right of the primitive church . and the assembling of bishops . acts 15.2.12 . 21. the emperours encyclic letters to the metropolitans . 22. the highest power may elect pastors for the synod . proved by reason , and examples . 1 king. 22. 23. when the election is permitted to others , the highest power commands ●●●veri . 24. the h. power may judge in synod . 25. whetheir it be expedient or no , in person . 26. the highest powers present in synods by their deputies . 27. iii. what is the highest powers right after synod . the epicrisis : wherein is contain'd right to change , to adde , to take away . 28. an objection answered . d. quando appell . 28. the manner of giving the epicrisis , or finall judgement ; and of appeal . dio. 29. the epicrisis in parts of religion , as well as in the whole . 1. the severall acts of authority are legislation , jurisdiction , and another without speciall name . mat. 8.9 . 2. wherein is legislation . 3. it belongs to the highest power , about the whole body of publick religion . 4. answer to the objection of the change of religion . pro. 25.1 . 5. religion must not be brought in by the force of subjects . deut. 7.5 . 6. false & schismaticall worship , by the highest power , sometimes prohibited and punisht . 7. sometimes dissembled and regulated . 8. legislation in the parts of religion . 9. suppeslion of unprofitable questions , so●●m . 1.7 . c. 12 〈◊〉 cleric . d. de sum . ●●init . and of words not found in so pure , n●●●on de side . 10. the regulating of church mens conversation . novel . b.c. 11. in greg. 4. 11. lawes about things undetermined by divine law ; and that , beside the canons . 12. yet the canons are of use , in the making of lawes . 13. no legislative power belongs to the church by divine right . 14. y●t it may be granted by the law positive ; cumulatively , n●t●rivatively ; and not without subordination and dependence . come . tolet. 6. can . &c. 15. how kings have confessed themselves bound by canons . 16. the canons dispensed with by emperours . 1. examples hereof , even in the apostolicall . 1 tim. 3.6 . 1 tim. 5.9 . 17. divine lawes also moderat●d by equity . let ●● . 7.10 & 22. 1. jutisdiction about sacred things belongs to the highest power . 2. the effects of it are declared . ep. 3. v. 10 3. jurisdiction properly so called belongs not naturally to the pastors . 4. yet by law positive it belongd to them in some nations . cic. l. 4. ad attic. de●● . 17.8 . l. 3. devit . mos . 5. pastoral acts of divine right , which seeme to come neer to jurisdiction , and yet are distinct from it . 6. the apostolicall rod. 1 cor 4.21 2 cor. 13.10 . 10.6.13.2 . acts 4.13 . 1 tim. 1.20 . 1 cor. 5. acts 3.12 . 1 cor. 5.2 . gal. 5.12 . 7. the use of the keys . 8. prescription of the works of penance , by way of direction or persuasion . 9. nonexhibition of sacraments . 1 cor. 11.29 . 10. the churches acts of divine right , which seem to come neer jurisdiction , but yet are distinguisht ●om it . separation . epist . 68. jo. 10. rom. 16.17 . ti● . 3.2 thess . 3.6.14 . 2 tim. 3.6 . 1 cor. 5.9.13 1 tim. 6.6.12 . 1 cor. 5.12 . mat. 7.1.11 . canonical acts , superadded to the acts of divine right , and distinct frō ; them . cone . an cyr . can. 2. & 5. 1 tim. 5.19 . 12. jurisdiction granted to pastors by positive law. l. 5. ep. 32 nov. 89. cap. 9. i. 1. cod. de sent . pr. pr. l à procon . c. th. de appel . sancimus , cod. epill . cand. 13. the efficacy of his jurisdiction . 14. the jewes had the like granted them . l. generaliter . ff . de dicurr . 15. the accessories of excommunication . l. 6. de bel. gall. 16. all pastoral junisdiction properly so called flowes from the h. , power . 17. how far those pastoral acts may be used upon the supreme governour . of the use of the keyes . 18. under which pretence , cannot be excused seditious sermons , which are refelled by scripture , and the objections answered . 2. sam. 16.11 . 2 chron. 24.20 . mat. 18.17 . 2 cor. 2.6 . 1 tim. 5.20 . 1 tim. 5.1 . 19. all coaction of the highest powers unlawfull . 2 chr. 26.20 . 20. canonicall acts cannot be exercis'd against the highest power , without consent . ps . 1.51 . l. 〈…〉 21. how the pastor may satisfy his conscience . 22. what is the right of the highest power , about the fore said acts of pastors and churches . 1 3. cod. de ●pisc . & cl●ic . novel . 123 2 chron. 19.8 . & 11. 22. ecclesiasticall app●als depend on the highest power . 23. exercise of supreme jurisdiction by himself or others . can. 12. 24. the highest power may dispense with canonicall and legal penalties ; and judg whether excommunication bee just or no. 1. two perpetuall functions , of presbyte●s and deacons ; and their difference . c. 38.40.41 . c. 44. 2. these four distinguished , mandate . o dination . election , confirmation . 3. of ordination without a title . 4. ordination only by pastors , 1 tim. 5.22 . 5. the h. power hath authority over it . 2 chro. 29.3 . cap. 7. 6. right immutable , mutable . 7. how the election of pastors belongs to the church . 8. apostolical institutions subject to change . 9. deacons , but not pastors , elected by the people . 2 cor. 8.20 10 pastors in the apostles time elected by the holy spirit , and mathias the apostle . jo. 6.70.13.18 . acts 1.2 . gal. 1.1 . luke 10.1 . luke 10.2 . rom. 10.15 . 1 tim. 1.18 . acts 20. acts 1.23 , &c. 11. popular elections not proved by . acts 14.23 . til. 1.5 . 12. nor by the precept of avoyding false teachers . 13. the old way of trying pastors in the primitive church . 1 tim. 3.10 . pollu● . l. 8. can. 6. 14 cyprian doth not confirm , but everthrow popular election . 15. pastors oft chosen by the bishops , not by the people . can. 22. 16. the election of bishops by the clergy ; by the comprovincial , bishops . can. 4. can. 19. 17. mutab●lity in the man●er of election . 18. in elections the highest power hath a legislative right . l. 2. de episc . ord. & inflit. 19. and may it self make election , upon just cause . 20. this proved by reason ; 21. and by examples , in the state of naturall law ; and under the moisaicall . 1 reg. 13.31 . aug. in ps . 44. 22. examples of the roman emperours , and of the kings of france . 23. objections answer'd . 24. of investitures , by them is meant the collation of bishopricks . l. 5. c. 30. 25. examples of the kings of england . 26. pastors as well as bishops may be elected by the highest power . 27. examples hereof . loc. com. de elect. 28. the objection from the abuse of right , answered . rainold . 187. 29. the canons and fathers answered . 30. touching the right of pagan kings . 1 cor. 6.1 . 31. the best manner of election . arist eth. 9.14 . 32. the right of rescinding elections reserved stil to the h. power . 33. and of exauctorating pastors , if need be . 34. although chosen by others . 1. things necessary to be distingu●sh● 〈◊〉 ●ot necessary . 3. of bishops and lay-elders . 3 the word shop● plain here ●●ken so the o●●sver ●●stors . 4 bishops not against gods word . mat. 20.26 . mar. 10.44 . jo. 13.13 , 14. ad fabiol . eph. 4.11 . 5. bishops alwaies in the catholick church . 6. bishops in the time of the aposties . 7. bishops allowed by the word of god. act. 20.17 , 18. colloq . cum harto , c. 8. s. 8. a place of ambrose examin'd . l● . 1.8 . justin . nov. 123. 9. timothy and titus were bishops . actione 11 act. 18.11 . 10. bishops stiled angels , apostles , presidents . 11. patterns of bishops in the natural law , in the mosaical , but most probably the rulers of synagogues . lu. 8.41 . acts 13.15 . jerem. 19.1 . l. ult . cod. theod. de jud. 12. bishops of great use to the church . 13. bishops are not by divine command . epist . 19. 14. not alwaies one bishop in every city . acts 6.9.18.8.17 . epist . ad annoch . 15. in whom is the right o● ordination . 16. for what reasons bishops were laid by in some churches . de minister . ●vang . grad . cap. 23. 17. lay-elders , none in the apostolicall ●ime . 18. all the antients by presbyters understand only pastors . the ambigu●ty of the word seniors and elders . 19. the penitentiary presby●er . de peniten● . 1.6.2 . 20. pastors may be call'd priests . is . 66.21 . 21. who are the seniors in tertullian . 22. why the antient bishops used to consult with the church . acts 6.2 . acts 21.22 . 2 cor. 2.6 . serm. 19. de verb. dom. 23. who are the seniors in the suppositious ambrose . 1 tim. 5. cap. 10.17 . 24. liberty to interpret scripture in the synagogue . 25. and in the antient church : with the d●fference nov. 133. cap. 2. 26. lay-elders , or assessors , not commanded by god. 27. mat. 18.17 . explained : and the difference 'twixt the synedry and the consistoty . mat. 11.19 . mar. 11.15 . 28. lay. elders not spoken of in , the new testament . 1 tim. 5.1 . 29. why pastors were call'd elders by the apostles . 30. the church of christ compared with the judaicall kingdom . 31. the office of elders in the new testament . acts 20.28 . jac. 5.14 . 1 pet. 5.1 . 32. an answer to the only place , 2 tim. 5.17 . 1 tim. 5.3 . 1 cor. 9.7 . &c. dent. 25.4 . ad mat. 11. 2 cor. 6.5 . 11.27 . apoc. 2.2 . 1 thes . 5.12.13 . 33. other places need no answer . rom. 12.8 . 1 cor. 12.28 . 34. the highest power , or the church might lawfully institute lay elders 35. this institution not displeasing to god proved by scripture . 2 chron. 19.11 . 2 cor. 8.19 phil. 2.22 . 2 cor. 8.20 . acts 19.2 . 36. examples in the antient church drawing toward it . novel . 56. conc. cha●c can . 76. tit. 3.4 . 37. the english church-wardens not much , unlike the adsessors . 38. the adsessors be of good use . 39. yet with cer●ain cau●ions . 40. the genevian election of adsessors . 1. the h. power hath need of vicars in spirituals . 2. what authority may be committed to inferiours , by the highest power . 3. liberty of religion tolerated sometimes 4. vicars are either substitutes or delegates . 5. bishops substituted , and cleriks . 6. pastors and lay-men joyned . nov. 17. c. 11. 7. sometimes lay-men alone 8. the right of lay-patrons antient , and derived from the regall . nov. 123 . c . 18. novel . 157. 9. benefices not the popes patrimony . covar . p. 2 relig. c. poss . sect. 10. duar. 1. 3. de minist . cap. 11. 10. the custome of holland cap. nobis de jur. patr . ex d. c. nob . ad cap. 1. sess . 5. syn. t●id . 11. all patronages subject to the highest power . 12. inferior powers have no command by divine right . 13. and little is to be given them by the highest , in sacred things . 14. none at all unlesse they be orthodox . the law of god ratified by the gospel of christ, or, the harmony of the doctrine of faith with the law of righteousness wherein many of the types and rites of the ceremonial law are unfolded, and the moral law adjusted a rule of holy living to all, though justified by faith / as it was delivered in several sermons preacht to the parochial congregation of mayfield in sussex by mr. mainard late rector thereof, publisht since his death. maynard, john, 1600-1665. 1674 approx. 481 kb of xml-encoded text transcribed from 150 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a50402 wing m1450 estc r33505 13431275 ocm 13431275 99532 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. a50402) transcribed from: (early english books online ; image set 99532) images scanned from microfilm: (early english books, 1641-1700 ; 1552:26) the law of god ratified by the gospel of christ, or, the harmony of the doctrine of faith with the law of righteousness wherein many of the types and rites of the ceremonial law are unfolded, and the moral law adjusted a rule of holy living to all, though justified by faith / as it was delivered in several sermons preacht to the parochial congregation of mayfield in sussex by mr. mainard late rector thereof, publisht since his death. maynard, john, 1600-1665. [20], 271 [i.e. 273], [2] p. printed for francis tyton ..., london : 1674. "the epistle dedicatory" signed: h. hurst. numerous errors in paging. errata: preliminary p. [20] reproduction of original in the union theological seminary 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 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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 justification. authority -religious aspects. theology, doctrinal. 2003-12 tcp assigned for keying and markup 2003-12 aptara keyed and coded from proquest page images 2004-05 tonya howe sampled and proofread 2004-05 tonya howe text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion the law of god ratified , by the gospel of christ : or , the harmony of the doctrine of faith , with the law of righteousness . wherein , many of the types and rites of the ceremonial law are unfolded : and the moral law adjusted a rule of holy living to all , though justified by faith. as it was delivered in several sermons , preacht to the parochial congregation of mayfield in sussex , by mr. mainard late rector thereof , publisht since his death . col. 1. 27 , 28. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 cor. 3. 14. & 18. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 london , printed for francis tyton at the sign of the three daggers in fleet-street . 1674. the epistle dedicatory . to mrs. elizabeth baker widow : to captain iohn baker and his wife : and to mr. iohn baker and his wife . to mr. clement read : and to the rest of the inhabitants of mayfield in sussex , auditors of these ensuing sermons . much honoured and well-beloved in our lord , the high opinion he hath of you ( who desired me to dedicate these sermons to you ) commands me to make good my compellation , by bearing a particular respect to that worth , and love for those graces and profession in you , which were sufficient to determine the publisher of these sermons to the choice of you to be countenancers of them , now printed and exposed to publick view , which you first heard from your own privater pulpit . the publisher makes the church somewhat a debtor , but mayfield very much a debtor to him for his care of your spiritual profit and advantage : to which end these discourses ( delivered in such plainness ( as becomes the truth ) and with such clearness as may capacitate any amongst you to read , understand , and gain by them ) are set before you . that of your faithful monitor , now dead , might be said ( as is in somewhat different sense said of abel , ) being dead , he yet speaketh , instruction unfolding that which many would else not discern , caution , that you avoid what he knew was dangerous and might prove deadly , and exhortation , perswading you to weighty instances of obedience and constancy . if it be , as doubtless it is , a truth that the legal and mosaick rites were the gospel vailed , this piece deserveth your serious perusal ; for it takes the vail from off the face of moses , and doth with plainness and brevity explicate many of those divine riddles and heavenly hieroglyphicks , on whose out-side too many of the jews ( like unexperienced children gazing on pictures , ) determin'd their eye inapprehensive of the import of them . i would give you some account of the subjects handled in this ensuing treatise , but it is publisht that your reading might inform you . nor will i doubt your readiness to view that with your eye , which , i believe , much pleased your ear . and i hope your desires to profit by it , wish my epistle brief , that you may be taken up with the seasonableness and pertinency of the subject . a piece which , i assure you , doth very particularly express the temper of its author , who could have walked abroad ( as easily as most ) in a gorgeous dress of rich learning ; but he was as well versed in this part of self-denial , and resolved to practice it , as he was vers'd in authors , and knew how to use them . he preacht it to you , that you might understand it , and his son-in-law hath taken care it should be printed , that you might read and remember it . i wish that , among the many eagerly snatcht occasions men take to publish their own conceptions more would take this course , and print , for the use of particular places ; some of the choice and profitable sermons of their own ministers , as soon as might be after their death , when , in all likelihood , the mourning remembrance of their dead minister will enhance the value of his living sermons , whilst the sense of their loss , in the death of his person , would increase the care ( of some at least ) that they lose not his counsels , exhortations , reproofs and comforts which ( by this means ) do survive him . i know many are so obstinate in their vnbelief , and so unperswadable to obedience , they will not promise to believe or obey , unless one arose from the dead to witness to the promises , and to require their obedience . god shew them mercy , opening their blind eyes , and perswading their hard hearts ! if there be any such among your inhabitants of mayfield ( and alas ! in so great a parish there are too too many , ) behold here is that which of all courses seemeth to come nearest to such a condescension . though your minister be not sent from the dead , yet providence sends ( as it were ) from his grave : and if you will not obey commands , nor follow counsels , nor be warned by cautions in his writings , you would not be perswaded if he came from the dead . but of you in particular i have no jealousie , to whom this epistle and the book is dedicated . instead of perswading you to read it ( of which i am perswaded you are very forward of your selves ) i shall adventure ( and , i hope , with no more boldness than success ) to move you to bestow many of these books among your poorer neighbours , who will gladly read mr. maynard's book , when perhaps they have as little mind to read other mens works as they have knowledge of their persons . promote knowledge of christ , and saving grace , by the means which are most likely to do it ; hereby you shall ( through the blessing of the lord ) turn many to righteousness , and shine as the brightness of the firmament for ever , which is that great thing that ( with hope of success ) is for you all , and for the rest of the church-of god , the prayer of from my study in the house of the right honourable the countess of manchester , at waltham-abbey , april 3. 1674. yours , in our common lord , both servant to your souls , and coheir of your hopes , h. hurst . the contents of the several chapters . chap. i. no justification by works , to gentile or iew transgressours of the law , and how : yet the iew had advantage by the law , which is not voided by doctrine of faith. corrupt nature dispute perversely against the truths of god , partly out of ignorance and mistakes . christ's righteousness the matter of our justification . prepossession of false opinions pervert the scripture ; this ruin'd the iews , obstructed the gospel among the greeks . pride natural to us , and opposite to the gospel . love of sin , of the world , pervert truths of the gospel : the danger of this as rejecting the remedy , or turning it to the increase of the disease . errors easily increas'd . how errors found in godly men , while sometime the carnal are free from them . chap. ii. grace abhors the perverting of truth : so moses , elijah , &c. st. paul , &c. for , hereby god is dishonoured , the new nature is thwarted . errors broken out are hardly limited , easily overgrow the truth : so the bulk of popish errors did : so arianisme did . errors divide the church : so the errour of the necessity of circumcision , the errour about keeping easter in victor's time . pope's supremacy now divides the church . such divisions occasioned by preaching old forgotten truths ; but the fault in those that will not endure such doctrines . satans malice , and some mens weakness : so the inundation of popish superstitions broke in . how much we should resent these things : their danger : toleration of them discussed , in the objections for errours answered . chap. iii. objections against truth many times are double falshoods ; this riseth from ignorance , credulity , malice , and want of arguments to confirm errours . no strange or new thing that men erre and are slanderous . protestant ministers are no promoters of antichrist , but his great adversaries : lessening them greatens antichrists interest . seducing sectaries expedite antichrists affairs . satan hath still hindered reformation by such ways . chap. iv. a threefold law , first given to the gentiles with the iews : the other given only to the iew. law of nature and its use . the ceremonial cannot justifie , nor the moral , yet neither made void by faith. faith confirms the ceremonial law : what this is , 't is of god , how long to last ; abus'd or not understood by many of the iews , who precisely observed ceremonial cleanness , palpably neglecting moral purity . in what sense doctrine of faith doth not abolish the ceremonial law. the dispute between iews and samaritans , and whence it arose ; when , and how long continued . divine worship in spirit and truth , not limited to any place . law ceremonial , a school-master to bring us to christ , full of deep mysteries and spiritual realities , cleared by the gospel . these unfolded in explication of circumcision , seal of that promise , i will be their god , which contains all grace and comfort , is made good to us in christ : the covenant sealed by circumcision , the same that is sealed by baptisme . passeover what , its occasion , the circumstances of it ; its meaning in each particular applied to christ. actual faith in christ delivers from curse of the law , should excite to thanfulness , holiness , exercise faith , preparedness for our duties , godly sorrow . feast of first fruits , when enjoyned , excite to endeavour a rising to newness of life . chap. v. few creatures appointed for sacrifices : three sorts of beasts , two of fowls , all meek , resembling christ , as we should . korban whence derived , how apply'd to christ , through whom we are made nigh to god. burnt offering , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it s import to us , the rites in offering it , blindness of the iews , and to be pittied : deep slaine of sin , it is deadly to the sinner or his surety : christs bloud precious , shed that we should not live in sin . the continual burnt-offering christians should offer morning and evening ; as most likely the iews did pray and praise god in their houses . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its signification : imputation of sin to christ speaks gods love of compassion to sinners : sin base and shameful . the blood of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sprinkled before the lord on the golden altar ; the meaning hereof : it s inward fat burned , what meant : some other rites in the offering it , and their import . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it was , noted christ and how , a sufficient sacrifice therefore , fit to be trusted in . how the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noteth the christians sacrifice , and apply'd . oyle used in the meat offering : its purport with other rites of it explained . salt with all sacrifices , and its meaning . the covenant of salt. the drink offering wherein it consisted . the peace offering , what , and on what occasion ; meaneth whole christian duty in general , to be offered to god through christ. peace-offering might be male or female , part of it to be burnt , part for the priest , part for the offerer ; hence our communion with god inferr'd . how sacrificers are partakers of the altar . priests under the law were sacred persons , especially the high-priest , type of christ , whose is an eternal priesthood . the garments of the high-priest and their meaning , viz. the holiness , beauty , and glory of christ in general . a more particular view of each part of the garments , their import , and our instruction . ordinary priests were in a sort types of christians who are to be spiritual priests and sacrifices . ministers of the gospel no where called priests in the new testament . tabernacle and temple agreed in some , differed in other particulars : how each signified christ to dwell with us , in much humility and love , we ought therefore to unite our selves to him , estrange our selves from sin : scandalous sins should not be cause of gladness in any who observe them in others . temple and tabernacle signify'd each be liever . sin defiles the whole man , the heart first , the outward man next : sin begins in the heart . altar made of shittim wood , the meaning ; covered with brass , its purport ; the godheadpreserving the humane nature under its sufferings . where the altar was placed , its meaning . the altar of incense , its meaning . the ark what in it , and their import . the mercy seat , the cherubims looking down towards the ark. the fire used in sacrifices , its meaning : christs love to us , undergoing such sufferings for us , requireth love from us to him . this fire came from heaven , never was to go out ; such should christian zeal be . chap. vi. sacred observances , as restraint from unclean beasts : so not in their own nature ; the meaning equalleth all mankind in their original . gods soveraignty in chusing israel incomprehensible : his infinite goodness calling the gentiles , who should be thankful , and take heed of unbelief and all sin . our liberty to use all wholesome food : blood whether now forbidden ? probably a natural though secret reason , why so many creatures were forbidden to israel ? prohibition of eating blood , acts 15. explained . festivals religious among the iews , noted our christian joy . what feasts these were . at the time of the feast of harvest , christ sent down the spirit on his apostles , who were to gather in the harvest of the gentiles . feast of ingathering about our september . the meaning of it well applyed in three or four particulars . the feast of trumpets , the type of preaching the gospel , and calling to faith and repentance : who are deaf to this , shall be astonied at the last trumpets sound . the various washings in use among the iews well unfolded , shew christ the accomplishment of them , and our christian duty of dayly purging our selves in the fountain of his blood . chap. vii . st. pauls design to deliver to us the doctrine of justification by grace . this clear'd by reducing all men under an examen : the gentile examined and cast by law of nature transgressed : the iew examined and cast by the written law moral transgressed . there is a law of nature , this not nulled by faith : what this law is , in the particular description of it ? t is engraven on the heart , given by christ , yet different from that he gives believers who follow him . it was a perfect rule before the fall , it is yet of great use , though much impaired . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he was to be served , and worshipped , that he created all , being himself eternal and omnipotent , wise and good . this law declared what is good and what evil , in some measure . excellent discourses of philosophers . yet is it an imperfect rule now , cannot guide sinners to blessedness : discovers not the great mystery of the trinity , or the state of perfection man was created in ; his fall , and recovery , &c. an additional imperfection from the heart on which it is written , as from blurr'd paper the words or letters are imperfectly read : yet useful it is to gods glory , to humane societies , as remote preparators to receiving the gospel ; in which much above , nothing contrary to , the light of nature ; it justifies god , leaves man without excuse , not increasing this light , not acting up to it . this defect of theirs was sin against god , who as lawgiver to all , hath given this law , punisht the breakers of it , before the law given on mount sinai . rom. 5. 13 , 14. illustrated . these punishments were just , as severe , in every age , and ruine of several monarchies . the sins of christians greater than of heathens or iews . what christians are in name , in participation with christ , who is dishonoured by their sins , which many heathens abhor . seneca and pliny abhor'd drunkenness , tully decry'd frauds in contracts . chap. viii . moral law written , abridged in the ten commandments , established by the doctrine of justification by faith , though it excludes the righteousness of works from our justification , not excluded from all other use . none justified by works of the law , because all are born in state of sin . works of faith follow justification as fruit , are imperfect examined by the rigor of the law , which bears not the least aberration , requires the whole of mans heart alwaies , in highest degree of love to god , and for his sake to man our neighbour , nothing must be omitted , or wanting , or defective . mans works cannot justifie before the infinite justice , holiness and majesty of god our lawgiver . man to be saved , was found in sin ; is saved by grace : from which they fall , who would be justified by the law , being a covenant of nature quite different from the gospel . works justifying in st. james sense , jam. 2. 24. explained . iustifying faith is an active principle , as prevalent habits are . they miserable who are not in christ , because condemned : no middle state : outward fairness insufficient , inward change necessary . historical faith doth not justifie . iustifying faith hath sense of its need of christ , who is a complete saviour , and wherein this compleatness is . how earnest we should be to be found in him , careful to bring forth much fruit , but not to trust in it , keep the mean between the dangerous extreams of a dead faith , and resting on the works of faith. how christ establisht the law ; by fulfilling it which he did without destroying it , what occasion of that , mat. 5. 17. how made under the law though he was the lawgiver , bound therefore to fulfill the law perfectly , so became a perfect high-priest according to the type wherein every blemisht person was prohibited medling with the priestly function . sinless perfection necessary to the sacrifice christ offer'd in offering himself . fulfilling the righteousness of the law , is an establishing of the law ; to the exactness whereof man was at first created , the law of our creation afterwards exemplified in the decalogue : satans design to obliterate this law by our sin , to bring us under a law of sin , how this effected , hence god dishonoured , man destroyed , both arising from satans malice against the glory of god , and happiness of man : this work of satan christ came to destroy , and hath done it , which no meer creature could have done , angels could not , and why . this work is really a repairing man , though expressed by destroying of satans work : so raising up the dead , is called destruction of the grave . 1 joh. 3. 8. at large unfolded , christ god imprest on our nature in himself , the absolute perfection of that holiness the law required of mans nature , christ hath fully satisfied the law , and accomplisht the prophecies concerning him , which was god , the coessential word , who made all , supports all in heaven and earth , and doth it as primary efficient cause and final for his own glory , so was without robbery equal with god , yet became man , uniting the humane nature to the godhead , which supported the humane nature , gave value to the sufferings of it , in which nature , he made under the law , was in capacity of suffering the curse , which the godhead , fountain of life and blessedness was not liable to : who come not to christ , are expos'd to all that their sins deserve , and the law threatens : sin then is bitter , and will be the shame of sinners . who are in christ , have sound foundation of comfort , christ hath satisfied the law for them . to whom his perfect righteousness is imputed : so the law establisht , this enlarged and illustrated , debts paid by surety the debtor discharged the payment imputed , god imputes it , and of grace or freely to the believer on his believing in christ. so faith justifieth not meritoriously , nor efficiently , not materially or formally , but objectively and instrumental●y , as apprehending christ his righteousness : hence our blessedness , joyned with our sanctification . how christ establisht the law , by perfectly fulfilling all the righteousness which it required : contraiwise the doctrine of justification by our works makes void the law in great part , reducing its commands to the scantling of that obed●ence , which is pretended to justifie us . the mystery of christs immense love to us . believers should be humble and will be● great sinners may be encouraged to come to christ , whose righteousness is the righteousness of jehovah . look to the truth of your faith , the suitableness of your life : justified ones are sanctified ones . the law is made a rule of holiness in life , to those that are justified without works of the law , and this by the authority of christ , who hath for us satisfied it as a covenant , and now ratified it as a rule to us ; we cannot live justified by it , we must live sanctified to it . the law as covenant of works , useful to believers , to humble , awaken , and drive them to seek a remedy : the law a rule useful to believers , keeping them poor in spirit , in sight of what they once were , what they still are : it is useful to quicken and stir them up to greater study of holiness . our redemption no prejudice to the law , rather an exalting of it . the peaceable comport of the law and faith , which oppos'd to each other , is great error of antinomians . high presumption to boast of justification by faith , and yet be the servants of sin against the holiness of the commandment . he is out of christ who continues in sin , in contempt of the law , and to the abuse of free grace , which imparteth inherent righteousness to sanctification , as it imputeth christ his righteousness to justification . errata . page 5. line 2. read these . p. 17. l. ult . add here . p. 18. for when , l. 18. r. even . p. 21. for circumcellions , r. circumcellians . p. 32. l. 19. for corrupts , r. corrupt . p. 33. l. 2. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l 13. r. hymenaeus . p. 37. l. 16. r. consequents . p. 44. l. penult . r. exhort . p. 53. l. 12. r. tolerable . for chap. iv , r. v. p. 125. in the margin , for officers , r. offerer . p. 130. l. 33. dele him . p. 153. l. 22. r. persons . p. 160. l. 1. for an , r. any . p. 212. l. 2. for no , r not . p. 239. l. 21. r. woman . p. 240. l. 17. for state , r. stead . p. 243. l. 6. r. enduring . p. 263. l. 25. r. for. rom. 3. 31. do we then make void the law through faith ? god forbid ; yea , we establish the law. chap. i. the holy apostle in this divine epistle according to the wisdom given unto him ( as his fellow apostle saith of him ) having laid down that great fundamental truth of the gospel , that righteousness and everlasting life is to be obtained by faith ; that is , by the perfect righteousness of christ imputed to believers by god the father , and applied by faith , proveth it by shewing that none are justified any other way ; and this he cleareth by making it evident that all sorts of men israelites and gentiles are sinful and guilty before the lord , and therefore none of them justified by any works of their own in the fight of god. he proveth the gentiles to have sinned against the law , and light of nature and reason ; the israelites to have sinned against that law , not only so , but against the written law , and that both ceremonial and moral ; against th● ceremonial law , in that they rested in the outward observation of it , not looking to the substance and end of it , and so their circumcision was made uncircumcision : the moral law condemned them because their corrupt natures were enmity against it , contrary unto it ; they sinned against it in omissions , commissions , their best performances fell far short of the full perfection of it , and therefore they all stood condemned before the lord , whose exact justice alloweth of no righteousness but that which is every way perfect . these things being cleared from the 17th verse of the first chapter to the 20th verse of this third chapter : then he declareth another way of justification revealed in the gospel , even by the full satisfaction and perfect righteousness of the lord jesus christ , imputed by god the righteous judge of all the world to believers , and applied by faith : and having proved this , in the latter part of this and in the two next chapters , he in●●rt●th th●se words in the end of the third ▪ chapter , do we then & c. ? although he had not finished his discourse of free justification by faith through the righteousness of christ , yet he wou●d put in a caveat against the licentious ●buse of this excel●ent doctrine , though it seemeth a little out of order , not tying himself so precisely to method as to negl●ct the vindicating the honour of christ , and the preventing , or removing of such a mistake upon which poor souls are apt to make shipwrack . so that in these words we may note , first a question or objection , do we make void the law through faith ? secondly an answer : 1. by way of detestation or abhorrence , god forbid ! or , let it not be , far be it from us . 2. by way of denial implied in a contrary assertion , and that with advantage , we are so far from making void the law through faith , that by this doctrine we establish the law. do we make void the law ? do we make the law a vain , empty , useless thing , of no force ? do we take away all authority and binding power from the law ? through faith , through the doctrine of the gospel , teaching men another way of obtaining justification and righteousness , by the perfect righteousness of christ , apprehended by faith without any respect unto or consideration of the works of the law ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it not be , far be it from us ; yea , we establish the law , we give more honour to the law , we acknowledge more fully and truly the perfection , purity , authority of the law , than they do , which teach and seek righteousness by the works of the law. from this objection may be noted this point : that ignorance and malice is apt to mistake , slander or pervert the most precious truths of the gospel ; or thus , the corrupt nature of man is apt to corrupt the most precious truths of the gospel . so in this present chapter : for the apostle having before proved the people of israel had as much need of the righteousness of christ to save them from condemnation , and to justifie them and present them as righteous before god , as the heathen ; their sins and guilt being as great as that of the heathens or rather greater . it seems hereupon some were ready to argue : what advantage then hath the iew , and what profit is there of circumcision ? as if they had said , this doctrine taketh away all difference betwixt iew and gentile ; it giveth unto israel the peculiar people of god no more priviledge or dignity in things pertaining to god , than to the worst of heathen idolaters ; it was to no purpose that god distinguished them from other nations by the ordinance of circumcision : thus is corrupt nature apt to corrupt the precious truths of the gospel . but the apostle shews that the iews had much advantage over the gentiles , chiefly , because that unto them were committed the oracles of god : they had the word of god , the writings of moses and the prophets given by the inspiration of the holy ghost , directing them to the messias to whom they were to seek for righteousness , and in whom they were to believe that they might be justified : they had sacrifices prescribed them by the wisdom of god , as special helps to strengthen their faith in the perfect sacrifice of christ the redeemer ; and therefore they had much advantage above the heathens , if they improved it for their eternal good ; and yet notwithstanding all this , it was as impossible for them to be justified by their own works and righteousness , as for the heathens , and they had as much need of christ and his righteousness for justification as a●ese . in this the iews had the advantage above the heathens , that they had far better means to lead them unto christ than the heathens : herein they were both alike , that neither the one nor the other could be justified and saved by their own works , but only by christ and his righteousness . again in this regard , the condition of the obstinate and unbelieving iews was worse than that of the profane gentiles , that they sinned against greater light and means , not improving their priviledges and advantages but receiving the grace of god in vain . then followeth another objection , if mans unrighteousness commendeth the righteousness of god , if gods righteousness in justifying sinners be the more gloriously manifested by reason of mens wickedness , how then can it stand with the righteousness of god to punish men for sin ? and again , if the glory of god , his rich grace , do appear and shine forth so much the more admirably by the heinousness of peoples sins , why should any flee from sin , and not rather add sin to sin , doing evil that good may come , that gods grace may be the more manifested to his glory ? the apostle rejecteth these with detestation , shewing that notwithstanding all their perverse cavils , they shall find god a severe judge , and that their damnation is just : for it doth no way lessen the guilt of sin that god getteth glory by it ; for sin in its own nature tendeth to the darkning of gods glory , and men by sinning dishonour god ; but such is the infinite perfection of god , that as he commanded the light to shine out of darkness , though darkness be contrary to the light , so he can work good , and get himself glory out of the evil of sin , which in it self tendeth to rob him of his glory . so in the sixth chapter of this epistle , shall we continue in sin that grace may abound ? the apostle had shewed before that all had sinned in adam , besides the guilt of their own actual sins , yea , even such as lived before the law was given by moses ; and that by the publishing of the law sin abounded , the guilt of sin increased : but then withal , he added , that where sin abounded grace did much more abound ; the free love and favour of god was gloriously manifested in pardoning sin , thus heightned and aggravated by the express law , and in freely justifying sinners condemned by the written law. hence this question or objection , to which the apostle answers with detestation ( as before ) and withal sheweth that they who are justified by the righteousness of christ , have received the spirit , and so dye to sin and live to righteousness , and are engaged hereunto by their baptisme , and therefore it is in vain for any to hope for justification , and pardon of sin through christ , who yeild themselves up to the service of sin . so verse 14th , he saith to believers , ye are not under the law but under grace : hence again a question or objection of corrupt nature or carnal reason , what then ? shall we sin because we are not under the law but under grace ; may we not therefore sin securely if we be free from the law , if the law have no power nor authority over us to condemn us ? the apostle answereth this after his usual manner with detestation , and then more fully , know ye not that to whom ye yeild your selves servants to obey , his servants ye are to whom ye obey , whether of sin unto death , or of obedience unto righteousness ? they that are just●fied by christ , and freed from the curse , the condemnation and rigour of the law , are the members of christ , and servants of righteousness ; but they that sin securely upon a conceit that they are freed from the law , are indeed the servants of sin , and this service of sin tendeth to everlasting death . the reason of this in general , is , the contrariety of mans nature unto god and his truth since the fall , since the image of god was defaced , and the nature of man corrupted by sin ; so that the powers of the soul thus degenerated are become cross and opposite unto the counsel and truth of god. they are of the world , therefore speak they of the world , and the world heareth them : we are of god , he that knoweth god heareth us , he that is not of god heareth not us ; hereby know we the spirit of truth and the spirit of error : all of us are naturally of the world , and all remain so , unless the lord do effectually by his grace call them out of the world , and so their worldly minds and hearts are unsutable and opposite unto the mind and truth of god. more particularly , 1. ignorance is a great cause why men deprave the scriptures and pervert the truths of god : the light shineth in darkness , and the darkness comprehendeth it not . all are naturally darkness , and therefore full of contrariety to the light and truth of god ; ye were sometimes darkness , saith the apostle , to those that then were light in the lord ; the best of those whom god hath savingly inlightned by his spirit , were sometimes darkness . lye not one to another , seeing that ye have put off the old man with his deeds , and have put on the new man which is renewed in knowledge after the image of him that created him . they that are regenerated are renewed as in other regards so in knowledge ; this sheweth that the old man is possessed with darkness ; corrupt nature is void of saving knowledge , and therefore in that condition men are apt to put light for darkness , and darkness for light . the sadduces that denied that great mystery of the resurrection of the body , i conceive , were much pleased with an argument whereby they hoped to non-plus the lord jesus christ ; they seemed not directly to deny the resurrection , but only to desire a resolution in a difficult case , concerning ●a woman that had seven husbands , & out-liv'd them all : the question was , which of those seven should enjoy her for his wife at the resurrection ; but the lord christ telleth them they shewed gross ignorance in that wherein they thought themselves ve●y acute : saith he , ye do err , not knowing the scriptures nor the power of god : and first sheweth them how by the almighty power of god , the bodies of the saints at the resurrection should be so wonderfully transformed and glorified , that they should not need nor desire marriage or other things of the like natrue , no more then the angels do which are spirits and have no bodies ; then he proveth by the scripture that the dead shall rise , now this ignorance is more or less gross in several persons ; some that are not so grossely ignorant as others , yet being weak in knowledge and judgement , are apt to miscarry in this kind : first by misunderstanding some texts or passages of holy scripture , so it seemeth the saints at thessalonica mistook what the apostle had written to them in his former epistle , when speaking of the last day , he saith , this we say unto you by the word of the lord , that we which are alive and remain unto the coming of the lord , shall not prevent them which are asleep ; the lord himself shall descend from heaven with a shout , with the voice of the archangel , and with the trumpet of god : and the dead in christ shall rise first , then we which are alive and remain shall be caught up together with them in the clouds , to meet the lord in the air. where twice he speaketh of himself ( if we look on the bare words ) as if he should live to the end of the world , as if christ should come in glory before paul should leave this world : i conceive , he spake by way of supposition , that if he , and other believers then living , should remain to the last day , then they should be thus translated to glory ; and as he saith elsewhere , they should not dye , but should be changed and this he might do to teach others by his example to live in a continual expectation o● christs gloriou● appearing , especially considering that the day of death was to them as the last day , not that he did peremtorily determine any thing concerning the time which was unknown : now compare this with what he writeth to the same church in the next epistle , now we beseech you brethren , by the coming of our lord iesus christ , and by our gathering together unto him , that ye be not shaken in mind or be troubled , neither by spirit or word , nor by letter as from us , as that the day of christ is at hand : let no man deceive you by any means for that day shall not come , except there come a falling away first , and that man of sin be revealed , the son of perdition &c. it seemeth some went about to deceive them under pretence of revelation implied in the word spirit , some by word of mouth , as if the day of the lord should come in that age , and these might abuse those words of the apostle in his former epistle , therefore he saith , by letter ( or epistle ) as from us . now satan might have this pollicy , and set a certain day , and that within a short time , that when they saw it did not come to pass at the time foretold , they might doubt of the thing it self , whether ever it would come to pass ; but the apostle shews them that there must be a great change before that day , a general apostacy or falling away , and the revealing that man of sin , the son of perdition . secondly , by drawing false inferences and conclusions from some places of scripture . so in the present text , from that ●ound doctrine of the apostle concerning free justification of sinners through the righteousness of christ , without any respect at all to the works of the law , it seemeth some drew this inference or conclusion , that the law was made void : and do not the antinomians the very same ●t this day ? yea , do not many among us harbour the same conceits in their minds , as if it were enough only to pray to god to pardon their sins for christ his sake ; as if they ●eed not labour after conformity to the law ●n righteousness and holiness . on the other ●●de , whereas christ saith , except ye repent ye shall likewise perish . except a man be born again , he cannot see the kingdom of god. follow holiness without which no man shall see the lord. from these and the like scriptures , some it seemeth draw false conclusions , as if by repentance , by holiness , by prayers , and other duties , they might in part satisfie for their former sins ; and as if repentance , regeneration , holiness , were not only things accompanying justification and salvation , but proper causes : but ye must consider , first , that christ his satisfaction and righteousness is the full , perfect , and only cause of ●ustification and pardon of sin , and that no holiness , no duties of the persons justified , do help any thing at all towards their justification ; it is the righteousness of christ imputed to them , which maketh up the whole matter of their righteousness in the sight of god , and covereth all their sins . secondly , on the other side , regeneration , repentance , holiness , are concomitants , things accompanying justification and salvation , and evidences of it : so that although none can procure pardon of sin , nor justification in the least degree , by any graces or duties of their own , yet none can have any ●ound hope that their sins are forgiven , or their persons accepted of god as righteous , without repentance , regeneration , and holiness ; because none have their sins pardoned , and their persons justified , but such as receive christ into their hearts by faith. now christ alwaies cometh by water and blood by his holy graces to wash and sanctifie the soul , as by his blood and merit to justifie and procure forgiveness of sin . as the light of the fire giveth no heat , and the heat of the fire giveth no light , yet the heat and light are joyned together in the fire ; so righteousness imputed to the soul for justification and forgiveness of sin do not sanctifie , and on the other side , repentance , regeneration , holiness in believers do not justifie , yet they are joyned together , and where one is , there is the other , and the latter is an evidence of the former . i conceive it is a common case with many to mistake in this kind , because they want judgement rightly to draw inferences from scripture gro●nds : so the anabaptists , because they read of persons baptized when they made profession of faith and repentance ; hereupon they draw conclusions against infant-baptisme : whereas the case is not alike , for those examples are of converted jews or heathens , not of such as are born of christian-parents ; whereas they should rather argue , that because infants born of church-members under the old testament , were circumcised as church-members by the lord command ; therefore infants born of church-members under the new testament are to be baptized as church-members now . thirdly , prejudicate opinions , false conceits , sutable to corrupt nature and carnal reason , forestalling the mind , and being entertained aforehand , make people very apt to deprave or deny the truth when it is presented to them . i conceive this was the cause why the jews were so obstinate in rejecting christ and his doctrine , not receiving and obeying him as christ ; because their carnal minds were forestalled with conceits of a messias that should come in state as an earthly prince , and erect a glorious worldly kingdom amongst them , and this prejudice moved them to corrupt the prophecies of the old testament , and to distaste the doctrines of the new ; they liked not to hear of a crucified redeemer , the doctrine of the cross was to them a stumbling-block , they did not close with a spiritual kingdom of christ , attended with persecution : yea , christ his disciples were not free from this disease , and therefore when christ foretold his own sufferings , peter presumed to rebuke him , and there was a contention among them for the chiefe place , as if they expected great worldly honours and dignities by following christ : on the other side , the grecians were prepossessed with the rational principles of worldly wisdom and philosophy , and so despised the gospel as foolishness , though indeed there were such heights and depths of divine wisdom in the mysteries of the gospel , as never came into the head of the wisest men amongst them . the carnal israelites were forestalled with an opinion of their own righteousness , and so rejected the doctrine of justification by the righteousness of christ , for they being ignorant of gods righteousness , and going about to establish their own righteousness , have not submitted themselves to the righteousness of god. ignorance and prejudice , the fruit of ignorance caused them to disrelish the truth of the gospel . secondly , the love of sin is a cause why men pervertor reject the truths of the gospel . the gospel and word of grac teacheth to deny ungodliness , and worldly lusts , &c. this is distastful to a soul wherein sin raigneth . the gospel requireth christians to dye to sin , to mortifie their members which are upon the earth , to live to righteousness , to walk in newness of life . thirdly , the pride of corrupt nature is very contrary to the gospel which teacheth to be poor in spirit , to empty our selves of all self-sufficiency , to go out of our selves , to become fools that we may be wise , to be less than nothing in our own eyes , to receive all of meer grace , the free love and favour of god , to present our selves in anothers garment before god in the righteousness of christ , for the covering of our shame , and cloathing of our nakedness , to look for no acceptance of any service but by anothers worthiness , the merit of christ. fourthly , corrupt and inordinate self-love may move men to reject or corrupt the truths of the gospel , which teacheth self denyal , and the renouncing of all that is dear unto us , so far as it standeth in opposition against christ , then saith iesus unto his disciples , if any man will come after me , let him deny himself , and take up his cross and follow me . the gospel striketh at the right eye , at the heart , and root of the most beloved lusts ; how then will self-love rise up against it ? fifty , inordinate love of the world , of things below , being deeply rooted in corrupt nature , raiseth rebellion against the gospel , and moveth men either to reject or corrupt the truths revealed in it . felix trembled at pauls discourse and commanded him away : the young man went away sorrowful , when christ required him to fell all and give to the poor , and follow him , in hope of treasures in heaven : the pharises who were covetous , when they heard christ speak against that sin de●ided him ; love not the world , neither the things that are in the world ; if any man love the world , the love of the father is not in him ; so if any man love the world inordinately , the love of the truth is not in him , for all that is in the world , the lust of the flesh , the lust of the eyes , and the pride of life , is not of the father but is of the world . the use of this may be , first , to teach us to see and bewayle the corruption of our nature , and withal , to make us sensible how dangerous it is to continue in our natural estate , destitute of the spirit of christ ; our corrupt nature is apt to corrupt and deny the precious truths of the gospel ▪ it were a dangerous and malignant disease of the body , that should turn the best physick into poyson , and either cast it out of the stomach as soon as it is taken in , or grow worse by occasion of the remedy : our natures are wholly overspread with the deadly disease of sin and corruption , and there is no part ●ound in them , as the apostle saith , i know that in me , that is , in my flesh dwelleth no good thing : he had much good in him through grace , a great measure of the spirit of christ , but in his flesh , so far as he was carnal , so far as he was not renewed by the holy ghost , ●o far there was no good thing dwelling in him ; which sheweth that in them which are not regenerate , there is nothing spiritually good , nothing suitable and pleasing to god : whence these two great evils follow ; first , an inclination to reject the remedy● ; like a corrupt stomack that gives no entertainment to the physick , leaveth it no time to work the cure , but presently casteth it out . so do many in the state of corrupt nature , they hear the truths of the gospel which the lord hath appoynted as pre●ious remedies against that disease , and reject them , cast them up again , either denying them in the secret thoughts , not believing them , or not seriously minding or regarding them . so the apostle told the unbelieving iews , it was necessary that the word of god should first have been spoken to you , but seeing ye put it from you , and judge your selves unworthy of everlasting life ; lo we turn to the gentiles . he charged them for putting the word of god from them . the apostle had put the word of god home to them , and they put it from them ; thus it is with many : the gospel is tendered to them as necessary physick sent down from heaven , and ministred to them by the preachers of the word , but they put it from them ; either they do not take it down , or presently cast it up again . secondly , there is an inclination in corrupt nature , to corrupt the truths of the gospel , and to make them occasions of increasing the disease , and so to make the gospel to become the servant of death unto death . corrupt nature is apt to make both the law and the gospel occasions of increasing these diseases of the soul concerning the law , the apostle saith , when we were in the flesh , the motions of sin which were by the law , did work in our members to bring forth fruit unto death : this explaineth afterwards as in other passages ; wherefore the law is holy , and the commandment holy , and just and good ; the law is perfectly holy , and just and good , and therefore cannot be properly the cause of any thing sinful and unholy , was that then which is good made death unto me ? god forbid ! but sin that it might appear sin , working death in me by that which is good , that sin by the commandment might become exceeding sinful ; such is the malignity of corrupt nature , that it worketh evil out of good , and maketh the pure and holy law of god an occasion of sin , the more sin is forbidden , reproved , threatned , condemned by the law ; the more vehemently is the corruption of nature carried after sin . so for the gospel , the apostle peter saith , that christ preached in the gospel , is to them that are disobedient , a stone of stumbling and a rock of offence ; when to them which stumble at the word , being disobedient , whereunto also they were appointed . they stumble and take offence because they like not those terms upon which christ is offered to them in the gospel . how dangerous is it then to continue in this estate of corrupt nature ? how earnest should poor souls be with the lord to deliver them ? the body is in a sad estate when all both food and physick increaseth some deadly disease in it . the word and gospel of god is both food and physick , and corrupt nature is apt to make it an occasion to increase sin , and aggravate condemnation . cry mightily to the lord to work a through cure upon your souls , to change and renew your natures , to send his spirit along with his word , that it may overpower the diseases of your souls , and be unto you the favour of life unto life . secondly , this may teach us not to think it strange , that so many pretious truths of the gospel are denyed and rejected in these days , so many parts of scripture abused with false interpretations and corrupt glosses , so many errors and lyes maintained instead of truths . corrupt nature is a full fountain sufficient to send forth a multitude of these poysoned streams . it is a fruitful wombe to conceive and bring forth abundantly , ignorance , mistaking the sense of scripture , drawing false conclusions from the word , filling the mind with mists and clouds of prejudice against the truth , love of sin , pride , corrupt and inordinate self-love , excessive love of the world and outward things . these and the like distempers of corrupt nature , what truths may they not corrupt or deny ? what errours and false opinions may they not breed and cherish ? now when satan the father of lyes , either more immediately by himself , or mediately by his instruments worketh upon corrupt nature , then followes strong delusion or efficacy of error whereby people are brought to believe lyes tending to damnation . yea , such is the power of satan joyning with corrupt nature in the producing of false doctrines , that one error begetteth many , and one seducer deceiveth many ; one blind guide draweth a multitude into the ditch with himself : yea , one heresie may soon over-run a whole country , and spread suddenly from one nation to another . how soon did the heresies of arius overcome the world , and how were the kings and kingdoms of the earth made drunk with the cup of the whore of babylon , lying drenched and drowned in popish errours , superstitions and idolatries ; and like horns fastned to the head of the beast , imploying their power to maintain the tyranny of antichrist , and to suppress and persecute the truth , and them that were sincere and zealous in professing and promoting it . and , thirdly , upon the same ground , we may see the cause of such wicked practices as are used to advance and establish errours : satan and mans corrupt nature joyn together in the breeding of them . false doctrines have an hellish original , and so are carried on by hellish means ; what juglings were used by the arians to delude the emperor constantine , to bring the champions of the truth , especially athanasius into disgrace and suspicion with him ? how importunate were they to obtain a toleration , and to be received into communion with the church ; covering their wolvish natures under sheeps cloathing , while they were weak and kept under , but casting off the sheeps skin when once they grew numerous and strong , and had emperours for their turn , and appearing in their own colours , devouring the sheep of christ , making havock of the church , and exercising outragious persecution against them ? much is related also of the fury and cruelty of the circumcellions ; as for the papists , what country in europe almost hath not had experience more or less of their bloody butcheries ? how many thousands of saints and martyrs have they murdered with fire and sword , and put to cruel torments in italy , germany , spain , france , netherlands , england and scotland ? among the rest the barbarous massacres acted upon the protestants at paris in france , under pretence of friendship , and a royal wedding , and the like cruelty executed in other cities of that kingdome , and the hellish powder plot here in england , are sufficient evidences by what spirit they are led : and this latter is on the one side , i conceive , matter of perpetual infamy and reproach to the whore of babylon ; and on the other side , an everlasting monument of the goodness of god , and his watchful eye over his church , in discovering this work of darkness , laughing to scorn the counsels of his enemies , and commanding deliverance for his people in this land , by which means the gospel and ordinances of god are continued among us to this day . but by these and the like examples it may appear , that satan and the corrupt nature of man closing together , do both bring forth dangerous errours , and contrive wicked means to maintain them . hence it is that they have dealt perfidiously with men to work their own ends , having first dealt falsly with god in denying his truth , and ( as much as lyeth in them ) falsifying his word , putting false constructions upon it , and drawing false conclusions from it . and therefore none ought to stumble at the multitude of errors and false opinions , so as to question the truth and certainty of religion , but rather so much the more to use means to be established in the truth , by searching the scriptures with diligence , earnestly praying to the lord to open their understandings , to lead them into all truth , and confirm them in it , to frame their hearts to receive the love of the truth , and to keep them from being led away with the error of the wicked . but some may question . if satan and corrupt nature are the cause of errours , what is the reason then , 1. that some of the godly are drawn into error ? 2. what is the cause that many carnal persons , and many notoriously wicked , are free from errours , yea , at such times and in such places where errours and sects abound . for answer to the former i conceive . first , that many who have been of note for godliness were never sound ; they were but chaffe in the lords floore , aud so easily blown away with every wind of false doctrine . saith the apostle iohn , little children , it is the last time , and as ye have heard that antichrist shall come , even now are there many antichrists , whereby we know that it is the last time : these lesser ant●●●ists were forerunners of the great anti●hrist , but whence came these petty antichrists , even out of the bosome of the primitive ? apostolical church ; for saith this apostle , they went out from us , but they were not of us : for if they had been of us , they would no doubt have continued with us ; but they went out , that they might be made manifest , that they were not all of us . if these that were in communion with the church of christ in those purest times , were unsound at the best ▪ and afterwards discovered their unsoundness by departing from the faith and church of christ , and becoming open enemies to the truth , have we not cause to think that many , who in these days imbrace false opinions , were never upright when they seemed most zealous for the truth and wayes of god ? and therefore what need have all to search their hearts , and while they seem to stand take heed least they fall , by l●bouring to ground themselves upon the lord jesus christ by faith unfeigned . secondly , i doubt not but sincere christians may fall into some lesser errors , because they do but know in part ; there are degrees of ignorance in them and the remainders of corrupt nature which may darken their minds , and expose them to the danger of erring , partly through the weakness of their own judgements , partly through the sleight of men and cunning craftiness , whereby they lye in wait to deceive , partly through the high esteem which they have of some men . so it is thought that multitudes were carried away with luthers name , and the eminency of his gifts , and the great service done by him to the church of christ. lastly , i conceive that the lord may in his wisdom suffer some eminent saints of his to err in some things , that men may learn not to think of men above that which is meet , but to give that great prerogative of infallibility to the god of truth alone , who hath revealed his truth in the holy scriptures : and therefore christians should try all spirits and doctrines by this rule , bring them all to the law and to the testimony , concluding that if they speak not according to this rule , it is because there is no light in them , no light in their doctrine , so far as it will not endure the trial of scripture light ; yea , the apostle speaks very high in this case , though we , or an angel from heaven , preach any other gospel unto you than that which we have preached , let him be accursed . if it were possible for a blessed angel to preach false doctrine , we must reject and cleave to the scripture against all contradiction . for answer to the second question : in as much as satan , and the corrupt nature of man , are the cause of errours and heresies , what is the reason that many carnal persons both such as are of civil conversation , and fair moral principles , and also such as are loose and licentious , yea openly profane , are free from errours in such places and ages , where & when false doctrines abound ; whereas they are such in whom the corruption of nature raigneth , and such as are held captive by satan according to his will ? for answer to this i conceive , first , that some such persons being naturally quick of apprehension , and judicious , may be so clearly convinced of some truths , that though many deny them and oppose them yet they will stand to them , especially when there is liberty for all sides to hold and profess what they list , and a man may stick to the truth without loss and danger : in such cases natural conscience is a strong tye upon mens spirits , to cause them not willfully to deny a known truth . secondly , some may affect the reputation of constancy , being loth to be noted for light vain and fickle persons ; and therefore in as much as it was their lot to be trained up from their childhood in the truth , they will cleave to it , howsoever others cast it off , so long as they see they may do it with safety . they account it a childish thing to hearken to every novelty and vain fancy ( as indeed it is ) and therefore not becoming their gravity . it may be they would have been as obstinate in error had they happened to have been taught it in their youth , as now they seem to be constant in the truth . is not this apparent in divers at this day , who stand firm in doctrinal truths , and remain perversely stiffe , in old ceremonyes and superstitious observances , which have no footing in the holy scriptures , because they have been trained up in both ? on the one side they were trained up under sound doctrine concerning the main points of faith : on the other side , they received some superstitious observances by tradition , and therefore they will part with neither , thirdly , i suppose satan having possession of carnal persons another way , doth not much temp● some of them to renounce the truth and entertain errours , because they are not such as are likely to do him any special service in promoting false doctrines . fourthly , many carnal persons may be engaged to stand for the truth against errors because some whom they respect , or upon whom they depend , or of whom they look for some advantage , go that way . fifthly , many carnal persons seem to be indifferent in matter of religion : they are serious , and hearty about things that bring in profit , in following their business , or in pursuing their pleasures , in satisfying their lusts ; they think it no great matter what men hold or profess in matter of doctrine . when the iews accused the apostle paul for teaching false doctrine , saith gallio the roman deputy , if it be a question of words and names , and of your law , look ye to it , for i will be no judge of such matters . see how slightly he speaks of matters of religion , as if they were but empty words , whereas the question between paul and the iews was one of the weigtiest that ever was in controversie . scil . whether the lord jesus were the christ ? and so festus another roman governour relating pauls case to king agrippa , accused by the iews ▪ said , when the accusers stood up they brought none accusation of such things as i supsed , but had certain questions against him of their own superstition , and of one iesus which was dead , whom paul affirmed to be alive . it seemeth he thought these things to be frivolous queries not worthy of the cognizance of so great a magistrate as himself : whereas the r●surrection of christ from the dead ( which was in question between paul and his adversaries ) was such a fundamental point , as that mans salvation depended upon it . thus it seemeth many are kept from embracing errours , because they hold it a matter of no great weight , what men profess in point of religion . but let all that mind their salvation receive the love of the truth and walk in it , hating and shunning every false opinion , and every false way , out of sincere love to the lord jesus christ , and true zeal for his glory . so much of the question or objection . chap. ii. the answer is , first by way of abhorrence or detestation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it not be , or far be it from ●s ; which our translaturs render , god forbid : i suppose because this english phrase is used in cases of like nature ; howsoever the apostle by these words signified that he abhorred and detested such a consequence , as to make void the law by the doctrine of free justification through the righteousness of christ applied by faith. hence may be noted this point : that gracious hearts do exceedingly abhor those opinions which corrupt or oppose the truth of god. heresies and false doctrines are odious to the godly . 1. this may appear in many examples , and first in the old testament . moses did exceedingly abhorre the wicked counsel of balaam whereby he taught the midianites to deceiv● the people of israel , so as to draw many of them from the worship of god to idolatry ; and therefore saith he to the people , arm some of your selves to the war , and let them go against the midianites and avenge the lord of midian : which they did , and slew the males , and five kings of midian , and balaam himself , who gave this wicked counsel : but moses was not satisfied with this execution , but was wroth with the officers of the host , and said unto them , have ye saved all the women alive ? behold , these caused the children of israel through the counsel of balaam , to commit trespass against the lord in the matter of peor , and there was a plague among the congregation of the lord ; and then he commanded them to kill all except the women children which were virgins : and it seemeth that this was one of the last acts of moses his life , for the lord said unto him , avenge the children of israel of the midianites , afterwards shalt thou be gathered unto thy people : it was a work fit for him to do when he was ready to leave the world . how odious were those prophets of baal , to that zealous prophet elijah ! saith he , take the prophets of baal , let not one of them escape : and they took them , and elijah brought them down to the brook chishon and slew them there . micaiah shewed his detestation of those lyes spoken by the false prophets , when he told the king , now therefore behold the lord hath put a lying spirit in the mouth of all these thy prophets . the like may be shewed of the prophet ieremiah , how he abhorred the lyes of those false prophets , hananiah , ahab , zedekiah , and shemajah , but i come to the examples of the new testament . and first to begin with iohn baptist , who came to prepare the way of the lord , with what zeal did he detest the corruption of doctrine brought in by the pharises and sadduces ? when he saw many of them come to his baptisme , he said unto them , o generation of vipers , who hath warned you to flee from the wrath to come ? but above all , take the blessed example of the lord jesus christ , with what heavenly zeal did he manifest his detestation of the false doctrine taught by the scribes and pharises ? thus have ye made the commandment of god of none effect by your tradition . and he gave his disciples this caveat , take heed and beware of the leaven of the pharises and of the sadduces : which is meant of their corrupt doctrine . how sharply doth he reprove them , and how many woes doth he denounce against them ? he calleth such , wolves , theeves and robbers . and the apostles and servants of the lord jesus christ , being led by the spirit of christ ▪ did abundantly discover how exceedingly they detested and abhorred heresies and fals● doctrines . the apostle peter inveigheth with much vehemency against false teachers , & calleth their corrupt doctrines damnable heresies , whereby they denyed the lord that bought them , and bring upon themselves swift destruction . he terms their ways pernicious , and shews how they make merchandise of souls . he calleth them pernicious , self-wil●ed , and such as are not afraid to speak evil of dignities , wells without water , speaking grea● swelling words of vanity : with divers other expressions . st. iude agreeth with st. peter , and among other passages , compareth false teachers to cain , balaam , core. the apostle iohn calleth them antichrists , adversaries to christ , and false prophets . they are called deceivers ; yea , it is said , ver . 10 , 11. if there come any unto you , and bring not thi● doctrine , receive him not into your house , neithe● bid him god speed , for he that biddeth him go● speed is partaker of his evil deeds . in the revelations written by st. iohn , the angel o● minister of the church at ephesus is commended for hating the deeds of the nicolaitans . pergamus is threatned , because in that church was found those that held the doctrine of balaam , and of the nicolaitans , and therefore t is added , repent , or else i will com● unto thee quickly , and will fight against the● with the sword of my mouth . thiatira is blamed for suffering the woman iezabel which called her self a prophetess to teach and seduce . a great part of this book declareth the wickedness of the whore of babylon , the antichristian popish faction , the mischief they do , the judgements of god hanging over them , and how odious their false doct●ines and false worship is to god and his people . the apostle st. paul as he laboured and wrote more than the rest , so he is very plentiful in declaring his detestation of false doctrines and false teachers : in his epistle to the romans , ●he earnestly exhorteth the saints , 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 the lord iesus christ but their own belly , and by good words and fair speeches deceive the hearts of the simple . he speaketh of those that cause divisions contrary to ●ound doctrine , not of those that oppose false doctrine and corrupt customes , whereupon sometimes divisions may follow through ob●tinacy of those that resist the truth . how largely doth he declare against that fundamental errour of them that denyed the resurrection : he calleth them corrupt teachers , false apostles , deceitful workers , transforming themselves into the apostles of christ , ministers of satan , and imitating their master , transforming themselves into the ministers of righteousness , as he being the prince of darkness transformeth himself into an angel of light . how sharp and severe is he this way , in the epistle to the galatians , though we , or an angel from heaven , preach any other gos●el unto you than that which ye have received , let him be accursed : as we said before , so say i now again , if any man preach any other gospel unto you than that ye have received , let him be accursed . yea , he spared not that great apostle peter , but withstood him to the face , and gave him a publick reproofe , because he did but warpe a little , and by withdrawing from the believing gentils , for fear of offending the iews , gave occasion to men to question the doctrine of free justific●t●on through the righteousness of christ alone , and to think that circumcision and the ceremonies of the law were necess●ry to justification . again , saith he , o foolish galatians , who hath bewitched you that y● should not obey the truth ? shewing , that t● be led by ●alse teachers , is to be befooled and bewitched . corrupts teachers bewitch and make fools of their followers . again , saith he , i would they were even cut off that troubl● you . he calleth false teachers dogs , evil workers , the concision ; and sheweth that such are apt to beguile others with enticing words , and to spoil them through philosophy and vain deceit , after the tradition of men , after the rudiments of the world , and not after christ , intruding into those things which they have not seen , vainly puffed up by their fleshly minds . how notably doth he set forth antichrist and his followers , speaking of a grand apostacy and general fal●ing away , and calleth the head of it , the man of sin , the son of per●ition , who opposeth and exalteth himself , &c. he calleth the mystery of antichrist , the mystery of iniquity . he calleth him that wicked one ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) signifying the lawless one , a term exactly agreeing to the pope , who trampleth upon the laws of christ at his pleasure , and exalteth his own laws . he sheweth that his coming is after the working of satan , with all power and signs , and lying wonders , and with all deceivableness of unrighteousness in them that perish , &c. he sheweth that to fall into heresie , is to make shipwrack of faith , and that for this cause he delivered himeneus and alexander unto satan . he sheweth that heresies are doctrines of devils , and lyes spoken in hypocrisie ; and foretelling the perillous times that should come in these last dayes , that men should be lovers of their own selves , &c. then he addeth , of this sort are they which creep into houses , and lead captive silly women , laden with sins , led away with divers lusts , ever learning &c. he compareth them to iannes and iambres that withstood moses , meaning i suppose , the egyptian sorcerers or juglers : so do these also resist the truth , men of corrupt minds , reprobate concerning the faith ; and afterwards he sheweth the miserable progress that they shall make , scil . from bad to worse ; evil men and seducers shall wax worse and worse , deceiving , and being deceived . yea , he sheweth the folly of those that hearken to seducers . the time will come , when they will not endure sound doctrine , but after their own lusts shall they heap to themselves teachers , having itching ears , and they shall turn away their ears from the truth , an● shall be turned unto fables . he calleth fals● teachers , unruly and vain talkers and deceivers whose mouths must be stopped , who subvert who●● houses , teaching things which they ought not for filthy lucre sake : and he giveth this charg● to titus concerning such ; a man that is a● heretick after the first and second admonition reject , knowing that he that is such , is subverted and sinneth , being condemned of himself ▪ it is conceived that the epistle to the hebrew was written by this apostle , and how largely doth he there confute the corrupt doctrine of them that maintained the necessary use 〈◊〉 legal cremonies , and giveth this admonitio● be not carried about with divers and strang● doctrines , and saith , we have an altar where● they have have no right to eat , which serv● the tabernacle ; shewing they have no pa● in christ , which obstinately prefer the sh●dows of the old testament before christ the● substance . secondly , to these examples may be add● divers arguments or reasons , whereby it m●● appear why heresies , false doctrines , opinnions that oppose or corrupt the truths 〈◊〉 christ , are odious to the godly , and abho●red by them . first , because the glory of god is exceedingly wronged by false doctrines and heresies , an● the grosser any such heresies are , the more 〈◊〉 god dishonoured by them . god the fathe● is such as christ witnesseth of him , he th●● sent me is true , yea , he cannot lye . god the son is truth . god the holy ghost is the spirit of truth . now what a high disho●our is it to the god of truth , when lyes are fathered npon him , and attributed to him ? errours and false opinions in matters of religion are taught , professed , received as truths of god ? what is this but to go about to derive darkness from light ? lyes from the fountain of truth ? the apostle disputing against that great errour of them that denyed the resurrection of the dead , bringeth this argument amongst others , that christ is risen , and the resurrection of the head proveth the resurrection of the members ; and sheweth that divers absurdities would follow , if the resurrection of saints should be denyed , among the rest this , we are found false witnesses of god , because we have testified of god , that he raised up christ , whom be raised not up , if so be the dead rise not . they that maintain any falshood in point of religion as a truth , they bear false witness of god , as much as in them lies , they make him a lyar , the author of falshood : which tendeth highly to the dishonour of his great and glorious name ; and therefore all that are born of god , all that love the lord jesus in sincerity , abhor errours and heresies . secondly , there is a contrariety in the hearts of the godly , against errours and heresies . they have in them a principle of opposition against false doctrine . a stranger will they not follow , but will flee from him , for they know not the voice of strangers . there is something within them which suiteth not with strange doctrine , but is averse from it . for , 1. they are begotten with the word of truth ▪ of his own will begat he us with the word of truth . as they are new creatures , they have their original from the word of truth ; it i● as it were one of the ingredients of their new nature , and so in that regard there is a natural antipathy and contrariety betwixt them and false doctrines . the apostle iohn saith o● the godly , we know that we are of the truth they do as it were derive their new being from the truth ; and therefore errour and fals● doctrine is hateful and abominable in their sight . 2. they are the children of the god of truth ▪ they are united unto jesus christ who is ful● of grace and truth ; they are led by the spirit of christ who is the spirit of truth : and therefore abhor and detest lyes spoken in hypocrisie . thirdly , the godly have learned that errou● tend to the destruction of poor souls , and therefore peter calleth them damnable heresies paul calleth them doctrines of devils . it 〈◊〉 said they eat like a canker or gangrene , whic● is such a malignant disease , that it require●● the cutting off of a limb , otherwise the who● body is in danger to be destroyed . now 〈◊〉 people of god being tender and compassionate toward immortal souls , how can the● chuse but abhor such deadly poyson when the● find it offered by seducers , and readily swallowed down by the simple . is it not strange that some would have protection and encouragement given to all false doctrines , and to those that spread and propagate them , and that under a pretence of tenderness ? is it not rather a high degree of cruelty , to protect any in destroying souls , to give them full liberty to wander about with their plague-sores running upon them , freely to spread their contagious and pestilent errours to the infecting of thousands . fourthly , one errour begetteth many ; one false principle may be the cursed root of many rotten branches , and a spring of many streams . how many gross absurdities ( as the apostle sheweth , ) follow as conse●uents from that one grand errour of denying the resurrection of the body ; as that christ is not risen , the preaching of the gospel is vain , the faith of believers vain , and they still in their sins , under the guilt and power of them , and when they die they perish , and that they have hope only in this life , and so are of all men most miserable , because they expose themselves to the scorn and malice of the wicked in hope of a better life . and doth not experience shew how people , when once they depart from the truth , fall from errour to errour , and with giddy heads run about in a maze of vain delusions . satan the father of lyes having once seduced and gotten them into his circle , leadeth them from one by-path to another . now how can a man be truly godly and not abhor false doctrines , which are such a fruitful spawn of a venemous issue : many flying serpents being hatched of one cockatrice egg . fiftly , errours are apt to overgrow the truth , as tares and other weeds are ready to overcome the corn . and that 1. by corrupting one doctrine of the gospel after another . and 2. by oppressing and persecuting the sincere professors and preachers of the truth . it seemeth the errours and corruptions of popery were first winked at , being taken up by particular persons , not generally owned , then they became more general and overbore the truth , then they were armed with power , and so opposed and persecuted the sincere maintainers of the truth . the arian heresie at first was kept under , at length prevailed so as to raise most bloody persecutions against the truth ▪ the outrages of the anabaptists , and sue●● as pretended to revelations ; how notoriou● were they when once they got a head at munster in germany ? but our age seemeth to exceed former times in this kind that errours and heresies among us have been armed almost at their first appearance . it would appear a strange monster , if a child should b● born in armour : such a monster , if i mistake not , i have read of , born in germany about the time of the late wars . is it not prodigious to see armed monsters born amongst us , errours and heresies with swords by their sides , pistolls , muskets , pikes ●n their hands at their first coming into the world almost ? who knoweth the disma● events and mischief such things presage , if the lord christ who is the truth , and whose name is the word of god , should for our unworthiness forbear to ride forth on his white horse conquering and to conquer ? but what gracious heart doth not both abhor and tremble at those things that tend to the suppressing of the truth , and rooting out of those that are of the truth and for the truth ? sixthly , errours aud heresies are apt to spread far and wide in a short time , from a person to a family , from the family to a neighbourhood , then over a province or country , then over a nation , then from nation to nation , and so over the world . behold how great a matter a little fire kindleth . the arian heresie being a little spark at first in egypt , in a short time did spread over asia and africk , and took hold of divers parts of europe ; for the devil himself hath declared it , that his business is to go to and fro in the earth , and to walk up and down in it , and he is very swift in his motion , and active in his work , and who that hath any zeal for christ doth not abhor such a growing evil , such a spreading mischief ? seventhly , errours and heresies are apt to draw poor souls from the means of grace . they are deadly diseases , and withal , of such a cursed nature , that they take off the heart from the remedy . they cause people to withdraw from those assemblies where the truths of god are taught , and the unsoundness of such errours is laid open . and then it is as the devil would have it , when he can so bewitch poor souls , as to make them drink down deadly poyson , and then refuse to take a purge , but as this is pleasing to satan , so how grievous is it to them that tender the good of poor souls , to see them dangerously sick and altogether unwilling to be healed , or come near the means of the cure ? eightly , heresies and false doctrines make woful rents and divisions in the church . the church is one body under one head , the lord jesus christ. the apostle speaking to the church , says , now ye are the body of christ and members in particular . christ is the head of the church , and he is the saviour of the body ; and therefore the apostle exceedingly presseth the members of the church to endeavour to keep the unity of the spirit in the bond of peace : heaping up arguments of unity . saith he , there is 1. one body . 2. one spirit . 3. one h●pe . 4. one lord. 5. one faith. 6. one baptisme . 7. one god and father of all . shall the members of one body fight each against other ? is it not monstrous for them that should be quickned with one spirit to strive against each other , as if they were acted by contrary spirits ? shall they that 〈◊〉 called to one hope be at defiance among them●selves ? can the servants of one lord bea● arms against each other , and one party no● fight against the lord himself , by contending with their fellow servants ? shall those that are called to the profession of one faith , embrace contrary beliefs ? is it not odious to see those that were washed in one laver of baptisme cast dirt upon each other ; or stain their hands , yea their consciences with the blood of each other ? is it not horrid to see the children of one heavenly father , ( or such as profess themselves to be so , ) to hate and destroy their brethren . now how clearly doth scripture witness , how sadly doth experience prove , that errours and heresies make woful rents and divisions ? in one of those places formerly mentioned , saith the apostle , i beseech you brethren mark them which cause di●visions and offences contrary to the doctrine which we have learned , and avoid them : by teaching contrary to sound doctrine , dangerous divisions are caused and great offences given . what a grievous rent was likely to have been made in the primitive church , by them which would have perswaded the believing gentiles that circumcision was necessary to salvation , had not the apostles and elders , meeting together in a synod at hierusalem , carefully suppressed this errour at the first appearing of it ? it is said paul aud barnabas had no small dissention and disputation with them that taught this false doctrine . in the synod it self there was much disputing . in the epistle directed by the synod to the churches of the gentiles , it is said , we have heard that certain which went out from us have troubled you with words , subverting your souls , saying ye must be circumcised , and keep the law ( scil . of ceremonies , ) to whom we gave no such commandment . and although this errour was for the present much restrained , yet how did it break out again afterward among the galatians ? and therefore the apostle calleth these false teachers the concision instead of the circumcision , cum ecclesiam conscinderent & lacerarent , seeing they did as it were cut and tear in pieces the church of christ with their false doctrine ; or as another saith , he called them the concision , tum quod ecclesiam pravo dogmate scinderent , tum quod simplciores a christo abscinderent , because by their corrupt opinion they did both cut asunder the unity of the church , and cut off the weaker sort from christ. but if we should speak of the rents that were in the church by errours and heresies mentioned in the ecclesiastical histories , it would amount to a large volumn . what a rent was like to be made in the churches by victor bishop of rome , about the year 198 , about a business of small moment , scil . the time of keeping easter , inclining to excommunicate many famous churches of asia dissenting from him , had not some more moderate men , especially irenaeus bishop of lions , restrained his rashness , though agreeing with him about the thing in controversie ? what worse divisions were made by the abominable heresie of the maniche's in iudea , egypt , greece , thrace , spain , and other places ? but as the blasphemous heresie of arius was raised in a time when the church was free from heathen persecutors , so what dismal rents and divisions did it make in the church , when there were bishops against bishops , churches against churches , councels against councels ? so the macedonians , nestorians , eutichians , monothelites , and others , how sadly did they tear the church in pieces ? that false and proud tenent of the papists , making the pope the universal bishop and head of the whole church , what a breach hath it made between the eastern and western churches for many hundred years ? and what is the reason that there is no reconciliation made all this while between them and the protestants , but because they remain so obstinate in their errours , heresies , and idolatries , against the manifest light of the holy scriptures ? the stiffeness of those that are called lutherans in adhering to their corrupt opinions , hath made a miserable and lasting breach amongst the protestant churches . but though we should not look either far back or far off for examples in this kind , our own land , and our present times , may afford us more then enough . have we not breach upon breach , divisions and subdivisions , many rending themselves from our churches , and then again making new rents among themselves ; and yet when there is an opportunity , to act mischief against the truth and the preachers and professors of it , they can make truce with each other for a time , and conspire together to carry on wretched designs , as the pharises and sadduces , as also herod and pilate did against christ. but here i think it needful to put in a caution or two . first , some are apt to lay the blame of these divisions upon those that maintain sound doctrine ; either when they labour to revive the truth after it hath been kept under by old errours and corrupt customes , or to defend it against new heresies and attempts of seducers . when men see them constant and inflexible , that they will not suffer themselves to be bowed and biassed according to the crooked fancies of those that are seducers , or seduced , how ready are they to condemn them for schismaticks , froward men , enemies of peace ? but this is a dangerous mistake and a very great injury to them that stand for the truth , and to the truth it self . for , 1. the people and ministers of christ are bound to stand fast in the truth against all opposition and contradiction : so the apostle sheweth that one end why christ ascending into heaven gave gifts unto men , ministers and ministerial abilities , was , that we henceforth be no more children tossed to and fro , and carried about with every wind of doctrine , by the slight of men , and cunning craftiness whereby they lye in wait to deceive , but speaking the truth in love , may grow up into him in all things , who is the head even christ. buy the truth and sell it not . the peace of the church is greatly to be esteemed and endeavoured , yet we must not sell the truth to buy peace . iude accounted it needful for him , to write unto the people of god , and exhrrt them that thoy should earnesty contend for the faith ( scil . the truth or doctrine of faith ) which was once delivered unto the saints ; for ( saith he ) there are certain men crept in unawares , &c. the apostle paul gives a strict charge to timothy , hold fast the form of sound words , which thou hast heard of me in faith , and love which is in christ iesus . hold it fast whatsoever means are used to wrest it from thee , that good thing which was committed to thee , keep by the holy ghost which dwelleth in us . then he addeth this , thou knowest that all they which are in asia be carried away from me . i conceive the word all is not to be taken universally here for all absolutely , but indefinitely , for the generality of those in asia the lesser ; and therefore timothy being left at ephesus , a chiefe city of asia was likely to meet with many adversaries , and much contention , in holding fast the form of sound words ; yet the apostle would not dispense with him in this case , he must stick close to the truth . so he telleth titus , that a minister must hold fast the faithful word as he hath been taught , that he may be able by sound doctrine both to exhort and convince the gainsayers , for there are many unruly and vain talkers and deceivers , especially they of the circumcision , whose mouthes must be stopped , &c. and then he addeth , wherefore rebuke them sharply that they may be sound in the faith . is it not very likely that contentions and divisions would follow hereupon ? secondly , therefore consider that when contentions and divisions follow upon the faithful preaching , professing , maintaining of the truth , or the right administration of holy ordinances , the fault is in those that will not indure sound doctrine , but take offence when none is given , either because their errours are confuted , or their sinful practices reproved . if divisions and contentions follow upon the publishing and asserting the counsel of god ; they are the cause of it who resist the truth : for was not this the case of our lord jesus christ himself and his apostles ? many of the people when they heard christ , said , of a truth this is the prophet : others said this is the christ : but some said shall christ come out of galilee , &c. so there was a division among the people because of him . there was a division therefore again among the iews because of these sayings , and many of them said he hath a devil , and is mad , why hear ye him ? others said , these are not the words of him that hath a devil ; can a devil open the eyes of the blind ? yea , the lord christ forewarned his disciples , think not that i am come to send peace on the earth , i am not come to send peace but a sword , or ( as it is in luke ) division : for i am come to set a man at variance against his father , and the daughter against her mother , and the daughter in law against the mother in law , and a mans foes shall be they of his own houshold . christ is the prince of peace , and his gospel is the gospel of peace , and the proper end of his coming in the flesh , and the great business that he undertook was to make peace between god and men , and so by consequent , between men and men , and this design took effect accordingly in those that savingly received christ and his gospel , and yeilded up their hearts to him ; but divisions and stirs and contentions followed by accident , not from the nature of the doctrine delivered by christ and his apostles , but 1. from the malice of satan . 2. from the corruption , blindness , perverseness of mens spirits . first , from the malice of satan , who looked upon the powerful preaching of christ his gospel , as an engine of battery planted against his strong-holds . he being the prince of darkness , extreamly hateth the light ; and therefore whereas he possessed all in peace before , when the light of the gospel breaketh forth , he betaketh himself to his arms , standeth upon his guard , striveth to keep possession of the hearts and souls of men . yea , he is not content to make a defensive war only , but rageth and laboureth to put out the light , stirreth up his instruments to oppose and persecute those that receive the love of the truth , and give up their names and hearts to christ. secondly , the corruption of mans nature , the blindness and perverseness of their spirits is a cause of the●e divisions and commotions . their ignorance , errours , lusts , sinful courses are reproved by the word , yea , others receiving and obeying it , is a condemning of their unbelief , impenitency , disobedience ; and therefore they are easily perswaded by satan to oppose and persecute the truth , and them that embrace it . so that it is from the malignity of their hearts that divisions follow . i may add yet a third cause , thirdly , and that is the weakness of some who for the main do embrace and love the truth ▪ but for want of more clear and solid judgements do differ and dissent in things of les● moment , whereupon follow estrangements , and too much alienation of affection , and a● satan and the world took occasion to stir up contention and cause division , upon occasion of christ his coming and preaching : so also upon the publishing of the gospel by hi● apostles , and by consequent , by other faithful preachers of the truth . paul and barnabas at iconium , so spake , that a great multitude both of the iews and also of the greek● believed : here was the proper effect o● christs spirit working in the gospel preached ; it made peace between god and men , and united iews and gentiles together , who wer● odious to each other . now see also the effect of satans malice , and the perverseness o● unbelievers , in taking occasion hence to cause divisions , but the unbelieving iews stirred u● the gentiles , and made their minds evil affected against the brethren . it seemeth these mischievous persons then began to kindle the fire of contention in the breasts of ignorant persons , but it did not presently flame out . and therefore in the third verse we find that these faithful servants of christ went on in their work without interruption : long time therefore abode they speaking boldly in the lord , which gave testimony to the word of his grace , and granted signs and wonders to be done by their hands . but at length this fire of hell that lay smothered under the ashes brake forth , the multitude of the city was divided , and part held with the iews , and part with the apostles , and an assault was made both of the gentiles and iews , people and rulers , to use them despitefully and stone them , so that the apostles fled and preached the gospel elsewhere . here it is as clear as the sun , that the unbelievers and enemies of the truth were the cause of this division . if we should trace the apostle paul in his travels from place to place , where shall we find a place free from divisions ? not caused by his preaching , but following occasionally from his preaching , satan and his agents kindling the coals of contention . the apostle could not bring men to christ by his ministry , but he must of necessity wrest them out of the power of satan , and call them from the course of the world ; and thereupon satan and the world were enraged , and so contentions and divisions followed . second caution . the use of this may be , first , to teach us more seriously to lay to heart and bewayle the great and lamentable inundation and overflowing of errours and heresies among us . saith iohn , i beheld and heard an angel flying through the midst of heaven , saying with a loud voice , woe , woe , woe to the inhabitants of the earth by reason of the other voices of the trumpet of the three angels which are yet to sound . before we may read of seven angels with their seven trumpets , now after four of them had sounded and sad consequents followed , here is a solemn preparation made against the sounding of the three last . it seemeth the reaso● is because the calamities following , should be more grievous than the former , and accordingly an angel flying through the midst of heaven denounceth three woes to the inhabiters of the earth . it is supposed this angel was gregory 1. bishop of rome , said to fly through the midst of heaven , or the middle space between heaven and earth , because on the one side he came nearer the heavenly purity of doctrine and worship than his successors ; but was yet far below that heavenly purity of the primitive and apostolical times , and so declining toward the earth according to the corrupt times wherein he lived : who by foretelling that the king of pride was at hand , antichrist was at hand with an army of priests follow-him , gave warning of these woes approaching . soon after this warning given , the fifth angel sounded , which is the first of the three woe-bringing trumpets , ( as they may be called ) and the first consequent following is thus expressed , and i saw a star fall from heaven unto the earth , and to him was given the key of the bottomless pit. it is conceived that this star noteth out both the pope in the west , and that false prophet mahomet in the east ; who though they differed far from each other in their particular way of acting , yet they both promoted the main design of the prince of darkness , and therefore may well be represented by one star falling from heaven , and said to have the key of the bottomless pit. they fell from heaven , from the heavenly purity of the true church often called heaven in this book . about three years after the death of gregory , his successor boniface the third , received of phocas the perfidious emperor ( who murdered his master mauritius the emperor with his children ) the title of universal bishop , and so a vast power to work mischief in the church , which accordingly was put in execution as it followeth , and he opened the bottomless-pit , and there arose a smoak out of the pit as a smoak of a great furnace , and the sun and the air were darkned by reason of the smoak of the pit : the smoak of errours and superstitions like a most loathsom fogg , came out of the bottomless pit darkning the light of the truth , and blinding the eyes of men , the efficacy of errour and strong delusion bewitching multitudes of poor souls . besides this , out of the smoak came locusts upon the earth , huge multitudes of monks and fryers like locusts overspreading the earth , devouring the fruits of it . these came out of the smoak of the bottomless pit , the smoak of errours and superstitions ; for when such doctrines passed for currant , that men might be saved by observing vain humane traditions , that there was a treasure in the church filled up with the merits of those that had an overplus besides what was needful for themselves , and that they who were benefactors to the monks should be partakers of their merits , how mad was the world in building monasteries , and giving their land and goods to the friers , devoting their children to that profession ? yea , it seemeth divers noble persons , and some kings and queens turning monks and nuns . and as the smoak of the pit did breed the locusts , so the locusts encreased the smoak , and made the mists of darkness greater and thicker , multiplying errours and superstitions . if this were one of those grievous woes , whereof the angel flying through the midst of heaven gave warning to the world ; how should we be humbled and ashamed in respect of the great earthliness , dulness , senselesness of spirit that is among us , yea too much in those that have some love to the truth , that this great and woful evil doth so abound with us , and is so little laid to heart ? should not the very thought of it startle us , that such thick and dark vollies of smoak in our days , should break out of the bottomless pit , and cover so great a part of our land , darkning the air and sun , eclipsing the light of the truth , and putting out the eyes of many , and so many locusts , deceivers , and deceived , coming out of the smoak of errours ? this ought to be for a lamentation . but how many that profess themselves christians set their hearts so much upon their own private concernments , their business , wealth , ease , and pleasure , &c. and those that have something of a publick spirit , yet confine their serious thoughts to the external good of the common-wealth , that they little or nothing regard these destructive evils that are of a spiritual nature . if gallio his temper ( who when complaint was made to him about differences in religion , slighted them as words and names , and cared for none of these things ) may be thought tolerably , or at at least , not much to be marvailed at in an heathen , yet doubtless it is shameful and odious in a christian. what! a christian , and not moved that christ who is the truth is so highly dishonoured , by lyes and falshood taught and received instead of truths ; that multitudes of poor souls are in a ready way to be destroyed by damnable doctrines ; that errours beget errours , and are likely to overgrow the truth , to spread far and wide ; that so many are both infected by them and alienated from the remedy , shunning the publick ordinances where sound doctrine is taught ; that such bleeding wounds and rents are made in the church . art thou a christian , and so one that pretendest to be begotten with the word of truth , and hast thou no such principle of contrariety planted in thee against errours and false doctrines , as to make them bitter and grievous to thee ? some may raile at those that are misled , and others may make a sport of their folly ; but how small is the number of those who like christians mourn for them as dishonourable to christ , pernicious to souls ? how deeply was the holy apostle affected with the obstinacy of the iews in their errours , in preferring the ceremonies of the law above christ the substance ; and their own imaginary legal righteousness , above the perfect righteousness of christ applied by faith . i say the truth in christ. i lye not , my conscience also bearing me witness in the holy ghost , that i have great heaviness and continual sorrow in my heart : for i could wish that i my self were accursed from christ for my brethren , my kinsmen , according to the flesh . how passionately did he express himself to the galatians , who had once embraced the pure doctrine of the gospel , but afterwards suffered themselves to be so deluded by seducers , as to seek justification by the law , my little children of whom i travel in birth again until christ be formed in you . he felt such sorrow , such fear , such strong and compassionate workings of heart towards them , as were answerable to the pangs of a woman in child-bearing . saith the psalmist , i beheld the transgressours and was grieved , because they kept not thy word : this i conceive doth plainly concern both transgressions in practice and in doctrine or belief . both these forts of transgressiours are guilty of not keeping gods word . they that live in a course of sin , they keep the word in their judgement and profession , but keep it not in their lives and actions . they that go on in errours keep not the word so much as in judgment and profession . besides , how can a man forsake any truth of god which he hath once received , but he must ipso facto , in that very act transgress in point of practise ? he transgresseth that precept , prov. 23 , buy the truth and sell it not : that of the apostle , be no more children tossed to and fro , and carried about with every wind of doctrine , &c. and that , hold fast the form of sound words , &c. now the psalmist beheld those with a mournful eye , i beheld the transgressours and was grieved , &c. is it not a sign of a graceless heart to behold transgressours without grief ? if we moan not for these things out of spiritual respects ; the lord may justly make us mourn for those outward evils that they may bring upon us . the divel as he is the father of lyes , so he is a murderer . spiritus mendax est homicida ; and they that are led by a lying spirit , if they can establish their facton and party so as to grow confident of their power , may soon discover a murtherous spirit ; and then those that are lukewarm and indifferent in matters of religion , may feel their fury as well as they that are most zealous . secondly , this truth may shame those who plead for a toleration of all sorts of errours , hereticks , seducers , false prophets . it seemeth the apostle paul accounted them intolerable , when he pronounced them accursed , and wished them cut off . but such pretend christian charity , meekness mercy . i answer , 1. will they boast of more love than paul had , who could have wished himself accursed that israel might have been saved ? will they pretend to more meekness than moses , who was very meek above all the men which were upon the face of the earth ? and yet ye heard how he acted against balaam and the midianites , and we find also that he caused three thousand to be slain for idolatry . if men will approve themselves to be of such a spirit as paul and moses , let them shew meekness and love in ●earing and forgiving private and personal injuries offered to themselves : and on the other side , manifest true zeal for the truth and glory of christ. 2. charity and mercy is to be shewed to souls , especially that they may not be poysoned with damnable heresies . is it not gross hypocrisie to pretend much tenderness towards deceivers , and to have no bowels of compassion towards poor weak creatures whose simplicity is abused , and whose souls are daily insnared by their mischievous subtilties . is this become a point of charity , to desire that ravening wolves may have free liberty , without check or controul , to make havock of the flock of christ ? 3. i say that charity is to be shewed to hereticks not by suffering them to add sin to sin , and to give them protection and encouragement in acting mischief , but by restraining them from their sin : ministers and private christians doing their parts in discouraging their errrours , praying for them , &c. magistrates using their power to curb them . 4. i grant a difference is to be made ; as the apostle iude , having spoken very sharply against hereticks towards the end of the epistle saith , of some have compassion , making a difference and others save with fear , pulling them out of the fire . some may err in less matters , and out of simplicity , and carry themselves humbly and modestly , not troubling the peace of the church : such are to be tenderly dealt with as brethren , while they shew themselves willing to be informed . some may agree with the church in all main and most substantial points , and differ in things that seem not clearly laid down in scripture : these if they do not proudly and obstinately reject the truth , i suppose ought to have much moderation shewed towards them . again there is a great difference between the simple and weak that are misled , and those that are cunning seducers and deceivers of others . more severity is to be used towards seducers , than those that are misled by them : yet even these are to be heard and means used to convince them out of the scriptures , to be admonished exhorted , patience and long suffering to be exercised toward them . if after all such means used , they remain obstinate , neither forsaking their errours , nor ceasing to draw others from the truth : how can it suit either with zeal for christ , or love to souls , to suffer them to go on ? it may be objected that the weapons of this warfare are spiritual , and therefore no other are to be used . i answer , that ministers weapons are spiritual ; but they according to their calling , may call upon the magistrate to use other weapons against those that despise spiritual weapons , as against drunken●●●● adultery murder , &c. some it may be will say that many magi●●●●es are not able to judge of the truth or falshood of doctrines . i answer , it is the duty of christians in general to labour that the word of god may dwell in them richly in all wisdom and spiritual understanding . this is required of christians whether private persons or magistrates . 2. if some false doctrines be so artificially painted over , and have such fair colours put upon them , that it 's hard to discover their falshood : a godly magistrate may have the assistance of such as are more exercised in this kind than himself . fourtbly , it may be said , that conscience ought not to be compelled . i answer , i am fully of that judgement , and therefore i conceive none ought by any violent courses to be enforced to profess any doctrine contrary to their own consciences , though their judgements be never so erroneous . but when any cannot be content to err alone , but are restless and active in corrupting others , and will not forbear though often admonished ; in such a case , to remedy so great a mischief , either by banishment or imprisonment of the offenders , is no violence to their consciences , but a just punishment upon the outward man. it may be they will say , they are bound in conscience to teach others the same things which they believe themselves . i answer , then i conceive the magistrate should think himself bound in conscience to stop them in their course , and if nothing else will do it , to shut them up as he would do one , who having the pestilence , offereth to thrust himself into throngs of people to infect them . fifthly , some it seemeth have found out a strange conceit , that the examples of those godly kings of iudah in punishing idolaters , is no rule for christian magistrates now ; because they were tyes of christ , who is called the son of david according to the flesh , and of whom it is said , the lord god shall give unto him the throne of his father david , and he shall raign over the house of iacob for ever . i answer , 1. if this reason were of any force , it would as well take away from the magistrate all power of punishing other offences as well as this , or at least take away this proof . 2. as the reason is frivolous , so we find that others are commended in scripture that were not of the family of david nor types of christ. to pass by that execution of moses and the israelites upon balaam and the midianites , for seducing the people , observe the act of elijah , in slaying the prophets of baal . some may say elijah was a prophet . i answer , this execution was no prophetical act , but an act of magistracy , for which in this extraordinary case , elijah was authorized immediately by the lord himself , to whom all power and authority belongs . but how clear is th●● in the case of iehu king of the ten tribe● who though he was not upright , yet because he destroyed baal out of israel , brake down his image and house , and made it a draugh●-house , slew the worshippers of baal , and the idolatrous family of ahab , he was both commended and rewarded by the lord , in so much that the kingdom was settled upon him and his to the fourth generation . sixthly , some may say christians should be very tender of shedding of blood . i answer , 1. i am clearly of the same mind , and i wish some of our laws were mittigated , and some other punishment were laid upon some offences , which among us are made capital . but what shall we say to such that can be content to see men loose their lives for sheep-stealing and horse-stealing , and yet cry out upon it as an high degree of cruelty , if blasphemers , and those that draw others from the ordinances of god into damnable heresies , should be put to death ? have we not had such among us , who have been very tender hearted patrons of hereticks , not only sparing their lives , but countenancing and preferring them ; and yet when any out of principles of conscience have opposed their usurped power , their feet have been swift to shed blood . 2. i conceive magistrates in restraining heresies ought to be very wary in taking away life . i wish , 1. they would take them from all publick offices of trust and power . 2. discountenance them . 3. suppress their meetings . and if any be obstinate and refractory , there be other wayes to curb them besides capital punishments ; as fines , banishment , imprisonment . but for blasphemers , i know not what authority under heaven , hath power to dispense with that law so expressely delivered by the god of heaven , he that blasphemeth the name of the lord , he shall surely be put to death . seventhly , some i believe think they have a protection for hereticks , to preserve them from the hand of justice , in that parable of the tares , where the housholder would not have the tares rooted up , lest the wheat should be plucked up with them , but would have both grow together until the harvest . i answer , 1. i see not how this can exempt hereticks from punishment , more than perjured persons , theeves , traitours , rebels , adulterers , murderers , or other malefactours , for what are tares but all sorts of persons , that are not wheat to be gathered into the barn. and therefore in the exposition of the parable , the tares are declared to signifie all things that offend , and them that do iniquity . and therefore i conceive these servants are not the magistrates , who are not forbidden , but commanded to use their power for a terrour to evil works : but the angels whom the lord will not have to pluck up all the tares before the harvest day , scil . the end of the world . and in the exposition of the parable i find nothing either restraining civil magistrates , or church officers , in proceeding against notorious and scandalous offenders . 2. parables are not to be pressed and urged in every particular circumstance : but the scope is to be considered . and i conceive the scope and design of this parable is to shew that there shall be a mixture of good and bad in the world until the last day , when the separation shall be made . and therefore in the third place , how earnest should we be in praying to the lord , to preserve our selves and others from being led away with the errour of the wicked , to reduce those that are led aside , to open their eyes , and humble their hearts , that they may acknowledge their failings , and return to the truth , to frustrate the subtil devices and mischievous attempts of deceivers , to fill the magistrates with a spirit of wisdom , zeal , and courage to improve their authority for the lord jesus christ , in putting a restraint upon the enemies of his name and truth , to stir up in them bowels of compassion towards poor souls , who are dayly in danger to be insnared and bewitched by them . besides all the other mischiefs done by false teachers , i conceive this one were enough to stir up all that truly fear god , to desire their restraint , that they draw many poor creatures from publick ordinances , from the ordinary means of knowledge , grace , and salvation : and how can they do the divel a more acceptable service , or open a readier way for popery , profaneness , atheisme , and all manner of wickedness to break in upon us ? so much of the apostles answer by way of abhorrence or detestation . chap. iii. now followeth the other part of his answer , by way of negation o● denyal . concerning which , i grant it to be an affirmation in respect of the form of the words , if they be considered as a sentence by themselves ; but consider this clause as an answer to the former question or objection , and so it is a denial , and more than a denial , in regard of the matter of it , it is a denial with advantage . the question or objection is , do we make void the law thro●gh faith ? implying that the doctrine delivered by the apostle concerning justification by faith , doth make void the law , that is , that by maintaining this doctrine , that they who receive christ by a lively faith , applying his righteousness , obedience , and satisfaction , to themselves , and relying wholly upon him for justification and salvation , are accepted of god as truly righteous , without any consideration at all of any works of theirs done in obedience to the law ; that they hereby do make void the law , or take away the use and authority of it . this the apostle doth most strongly deny , by affirming the contrary , yea , we establish the law. if he had said no more but this , we do not make void the law through faith , it had been a denial of that which was objected . but to add strength to his denyal , he affirms the contrary , that the doctrine of justification by faith , is so far from making void the law , that it confirmeth and establisheth the law. so that the apostle shews that there was a double falshood in this objection : for if the doctrine objected against , had neither made void the law , nor established it , it had been false to say , it did make void the the law : but to say it made void the law , when it was so far from making it void , that it did establish it , was a double falshood . again , it seemeth the objection was made both against the doctrine , and them that taught it , do we make void the law through faith ? scil . the apostle and other gospel-preachers ? and the answer cleareth both , yea , we establish the law : the doctrine which we preach , and we in preaching this doctrine , are so far from making void the law , that both our doctrine , and we in teaching it , do establish the law. hence may be noted this point , that such things have been objected against the truth , and them that stand for the truth , as are doubly false . i conceive there is an objection implied in the speech of our lord christ , think not that i am come to destroy the law or the prophets ; i am not come to destroy but to fulfill . it seemeth some either did object , or were inclined to object against the son of god , that he came to destroy the law and the prophets . now he shews that there was a double falshood in this surmize : for 1. he did not come to destroy them . 2. he came to fulfill them in such an exact and perfect manner and measure , as the best of men that ever came before him were never able to do . so when he had cast the divel out of a dumb man , that was possessed , so that the dumb spake , and the multitude marveiled saying , it was never so seen in israel , the pharisees said , he casteth out devils through the prince of devils . there was a double falshood in this envious and blasphemous cavil . they accused him as a confederate of the devil , who both by his doctrine and works made it appear that he came to destroy the works of the devil . the lord christ having said , i am the light of the world : he that followeth me shall not walk in darkness , but shall have the light of life . the pharisees said unto him , thou bearest record of thy self , thy record is not true . this was doubly false ; for he is the truth it self , and neither did nor could speak any untruth . so when the lord jesus had opened the eyes of one that was born blind , on the sabbath day , some of the pharisees said , this man is not of god , because he keepeth not the sabbath day . this was doubly false : if a man be accused for breaking the sabbath , when he doth some work of necessity , which is permitted on the sabbath day , though not commanded , it is a false accusation : but when he is accused to break the sabbath , for such a work as is a work suitable to the sabbath ; there is a double falshood in such a charge . now such was this , and other miraculous works wrought by the lord christ on the sabbath . they were not only things permitted to be done on that day , but they were special and choice sabbath day works ; for they were divine works , works of divine and almighty power , works tending to prove and confirm his doctrine : yea , proofs and evidences of that great doctrine , that he was the son of god , the christ , the saviour of the world . so those enemies of the gospel at philippi fal●ly accused paul and silas , and slandered their doctrine , saying , these men being iews , do exceedingly trouble our city , and teach customes which are not lawful for us to receive , neither to observe , being romans . here was a double falshood . for , 1. it was lawful for them to receive and observe the things taught by paul , &c. 2. it was not only lawful but necessary . they were bound to receive them as the counsels and commands of the lord jesus , exalted to the right hand of god , as king of kings , and lord of lords , to whom every knee mnst bow , &c. to whose soveraignty both the romans , and all other nations of the world were subject . so the unbelieving iews of thessalonica cried out against them , these that have turned the world upside down , are come hither also . now this had been false , if paul and silas had done neither good nor harm in the world . but it was doubly false ; for they were so far from turning the world upside down , that they laboured mightily to set the world in order : they found the world wofully disordered , full of confusion , and as it were turned upside down , by the subtilty and malice of satan , and the wickedness of men : the divel the worst and basest of all the creatures raigning over the world : man at first made after the image of god , and lord of the rest of the creatures , so far abased as to worship stocks and stones , yea , the images of birds and beasts , &c. and inslaved to divers lusts and vile affections . now paul and silas , and other faithful preachers of the gospel , taught such a doctrine as tended to the remedying and rectifying of these disorders and confusions , to put the world into a right posture , to beat down the strong holds of satan , to cast him out of his usurped throne , to deliver the people of the world out of his power , to rescue them out of the slavery of sin , to reconcile them unto god by christ , to subject them to his authority , to restore them to his likeness . so there was also a double untruth in their other accusation , these all do contrary to the decrees of caesar. this had been false if paul , &c. had spoken nothing at all either for or against caesars authority : but it was a double untruth to lay such a charge upon them , that taught obedience and subjection to caesar. let every soul be subject , &c. yea , and paul directed titus to teach thus , put them in mind to be subject to principalities and powers , to obey magistrates . this proceedeth , 1. from ignorance i suppose in some , who not having their senses exercised in the word of god , do grossely mistake things that are delivered , and misunderstand the words and meaning of those that bear witness to the truth . such it may be was the case of those unbelieving iews , who complained of paul and silas , that they turned the world upside down : and those heathens at athens who said of paul , he seemeth to be a setter forth of strange gods , because he preached unto them iesus and the resurrection : whereas his endeavour was to perswade them to renounce all strange gods , and to turn to the only true and living god. others seem to have taken his speech for vain babling : whereas i believe it was the most serious weighty discourse that ever was uttered within their walls since the foundation of their city was laid . but they were trained up in heathenish blindness and ignorance , and therefore no wonder if they were subject to such gross mistakes : for saith the apostle , we preach christ crucified , unto the greeks foolishness . the most excellent wisdom that ever was revealed to the children of men , is accounted foolishness by ignorant and foolish men . i conceive , secondly , this may proceed from misinformation in some , who being weak credulous persons do take things upon trust without judicious trial and examination , giving credit to false reports , of such as speak evil of that which they understand not , or of such as for base ends do slander the truth , or those that profess and preach the truth . so when demetrius minding his trade and gain , had stirred up an uproar among the ignorant people of ephesus , some cried one thing , and some another , for the assembly was confused , and the most part knew not wherefore they were come together . and yet it seemeth this rude and ignorant multitude joyned together to make up the common cry . all with one voice about the space of two hours cryed out , great is diana of the epbesians . how many have made loud clamours against the truth , and them that preach and profess it , upon the false suggestions of others , themselves not being able to give a reason for what they say ! 3. i conceive many do this out of malice against those that maintain the truth . the malignity of their spirits is not satisfied with lesser calumnies than those of a double dye . tertullus the oratour was not content to term the blessed apostle paul , a pestilent fellow , ( as our english hath it , ) but a pest or plague as in the original : and then accused him for a mover of sedition among all the iews throughout the world , and one that went about to prophane the temple : whereas he endeavoured to prevent or suppress sedition or tumults , and endured great afflictions , and was exposed to extream dangers by the turbulent and seditious adversaries of the truth , and instead of being a plague , he was one of the chiefest instruments of good to the world that ever was , and instead of going about to profane the temple , he shewed special regard of the supposed holiness of the temple even after the date of it was expired , that he might not give offence to the weak : and yet the iews assented to their oratour , in these most false suggestions , saying that these things were so . fourthly , it seemeth many do this for want of arguments to confirm their false opinions , and overthrow the truth : and therefore they lay on load , heaping up railings instead of reasons , false and reproachful accusations , instead of convincing demonstrations ; thinking to disgrace those truths which they cannot disprove , and to discredit those teachers the light of whose doctrine they cannot resist . and how ready are the weaker sort to be scared from the truth , and alienated from those assemblies where it is taught by such shifts as these ? a bold face and a rolling tongue pouring out store of opprobrious language against the truth , goes a great way with the simple . what an out-cry was made by the iews of asia against paul , men of israel help : this is the man that teacheth all men every where against the people , and the law , and this place : and farther , brought greeks also into the temple , and hath polluted this holy place . and all the city was moved , and the people ran together , and they took paul and drew him out of the temple , and went about to kill him . how soon are the multitude stirred up , and set in a rage by the meer clamours of those who outragiously exclaim against the truth , and them that maintain it ? men of israel help ; as if all were like to be lost , unless paul and his doctrine were suppressed . so when they that disputed with stephen , were not able to resist the wisdom and the spirit by which he spake , then they suborned men , which said , we have heard him speak blasphemous words against moses , and against god , and they stirred up the people . they were beaten from their arguments , and then sought to over-bear him with false accusations , and the ignorant people were ready to hearken to them . first , this may teach us not to think it strange , if the truth and those that profess it be evil spoken of in these times ; if things that are doubly false be objected against it and them . solomon saith , there is no new thing under the sun : certainly this is no new thing , as ye have heard by divers examples out of scripture ; it is a practice as antient as the apostles dayes . paul and his ministry did not escape these envenomed tongues . nay , the lord christ himself , together with his doctrine and works , was thus traduced . why should it be expected that the servants should be above their master , or the truth in their mouths be more free from false reproaches than it was in his ? if ye hear such things in these dayes , consider that the divel doth but keep his old wont . if the doctrine of free justification be slandered as licentious , and tending to carnal liberty , was it not so in pauls time ? if the ministers of the gospel be called antichristian , baals-priests , and the like , by hereticks and sectaries , it is no wonder ; the divel seeth them to stand in his way and hinder his work . i think it is easie to prove that there is a double falshood in this reproach . for first , they do not promote the interest and kingdom of antichrist either in regard of discipline , doctrine or worship . not in regard of discipline ; they are far from seeking to bring men into subjection to him as the visible head of the church , or to exalt his authority above kings and princes , and above the laws of christ. nor in doctrine ; they teach not popish opinions . nor in worship ; they are no patrons of idolatry and superstition . but secondly , they are so far from being antichristians , that i am perswaded that they are the greatest and most considerable opposites and adversaries to antichrist that are in the world . and therefore there is a double falshood in this charge . and i think it very probable that the jesuites were either the first instruments of satan in broaching this reproach , or else are very apt to promote it and set it on ; that by crying down the ministers of the gospel as antichristian , they may make way for antichrist to get ground amongst us with the more ease and speed . how easie were it to demonstrate , that ministers of the same order and the same judgement with those that now by foul-mouthed adversaries are branded for antichristian , have been principally instrumental under christ to overthrow popery , and to prevent it for recovering its former strength ? for the eminent instruments in this work were , luther , melanchthon , and bucer , and others of germany . calvin , beza , iunius , chamier of france . zuinglius , oe●olampadius , bullinger , grinaeus , of switzerland . whitaker and reinolds of england , and divers others . besides the diligent and constant endeavours of ministers in preaching , clearing , confirming the truth , and through the lords blessing , grounding and establishing the people in it against popish errours and antichristian corruptions . as for sectaries , who are so liberal in bestowing such titles upon the ministers of the gospel , have they not occasionally at least given much advantage to antichrist , and as it were opened a back door at which to let him in again ? 1. by seeking to discredit the ministers of the word and their ministry . 2. by drawing many people from the ordinances , and so preparing them to take such impressions as satan and his instruments are ready to put upon them , and ( if opportunity be ) to receive the mark of the beast . 3. by multiplying divisions and factions , and setting up party against party , and thereby taking a ready course to make religion ridiculous in the eyes of worldly politicians , filling the minds of the simple with doubting and amazement , as not knowing which way to take . and , 4. hereupon ministring occasion to the jesuites and friers to perswade the people that there will be no certainty , no end of divisions , no remedy against sects and errours , but by uniting themselves to one visible head the pope , and returning to the bosom of the mother church of rome : yea , it is verily thought that many of the popes agents and emissaries are now very active among us , disguised under the appearance of sectaries , labouring to encrease contention among us , for the designs of antichrist . i conceive it is very observable , that those sectaries which cry down the preachers and professours of the truth as antichristian , have usually come in the rear , and a day after the fight as it were ; for when they that are sound in their principles have set upon the work of reformation , and through the good hand of god some hopeful beginings have been made , then have crept in anabaptists and other sectaries : so in germany , switzerland , geneva , england . i conceive , the divel finding that , upon the bre●king forth of light , those old errours and corrupt customes will not be digested ; he then stirreth up some to pretend to reformation , disguising himself that way , that he may both hinder the work and blemish it . this it seemeth was his practice about the time of christs coming in the flesh , to raise up false christs and deceivers , &c. chap. iv. rom. 3. 31. i conceive it is clear , that the apostle , in the two first chapters of this epistle , speaketh of a threefold law : one of which was given to mankind in general , both gentiles and israelites ; the other two were peculiarly delivered to the people of israel . the first of these , scil . that which was given to mankind in general , is that which is called the law of nature , consisting of those notions of good and evil , which were left or new written by the lord in the minds of men and women , after that the nature of mankind was corrupted by sin ; which law , though it be now imperfect , yet in many things it sheweth the difference between good and evil , and hath power over the conscience to inform , convince , excuse , and accuse . the other two delivered peculiarly to the people of israel , are the law of ordinances of ceremonies , and the law moral . and the apostle proveth that none of these laws can justifie the strictest observers of them : all men and women being naturally corrupt , and possest with principles of opposition against the purity and perfection of the moral law : and those that are renewed by grace , being but imperfectly conformed to the law. as for the law of ceremonies : it is in its own nature no perfect rule of righteousness , but consisting of figures and shadows , and such earthly and carnal observances as had a mystical signification of spiritual and heavenly things . the law of nature is comprehended in the moral law , delivered in the scriptures , first published to israel , and then communicated together with the gospel to the nations of the world . so that that which is imperfectly written in the minds of men naturally , is perfectly declared by the law written by the finger of god in tables of stone , scil . the ten commandments , and more fully opened in other parts of scripture . and therefore though it was expedient for the apostle to speak distinctly of them in the former part of his discourse , to convince both israelites and heathens of their unrighteousness and g●ilt ; yet in this place i conceive , the law of nature and the written law , may well be comprehended under one , and so i take the apostles meaning to be , that by the doctrine of free justification through the righteousness of christ , both the ceremonial and moral law are established . to begin with the former , observe this point , that the law of ceremonies is established by the doctrine of the gospel . or thus , the doctrine of free justification through the righteousnes of christ apprehended by faith , establisheth the ceremonial law. for the right understanding of this , we may consider , first , in general , what these ceremonial institutions were . secondly , how they were misunderstood or abused by ignorant and carnal israelites . thirdly , how they are established by the gospel , or doctrine of justification by faith . first , these ceremonial ordinances were instituted by the authority of god himself , as parts of his outward worship and figures of heavenly and spiritual things , to be observed untill the death of christ. 1. they were instituted by the authority of god himself : so circumcision was commanded immediately by god himself , to abraham and his posterity . so the lord gave express directions to moses and aaron , concerning the ordinance of the passeover , and moses being fourty days and fourty nights in the mount , received ceremonial laws from the lord to be observed by the people . secondly , they were parts of gods outward worship . some of them more directly and properly , as the sacrifices which were to be offered to the lord only ; so also the sweet incense , and divers others . other of them , more improperly as things subservient to the worship of god : as the altar of burnt-offerings , the ark , the golden table , &c. thirdly , they were figures of heavenly and spiritual things . who serve unto the example and shadow of heavenly things , as moses was admonished of god , when he was about to make the tabernacle . for see ( saith he ) that thou make all things according to the patern shewed thee in the mount. fourthly , they were to be observed until the death of christ. above when he said , sacrifice and offerings and burnt-offerings , and offering for sin , thou wouldst not , neither hadst pleasure therein , which are offered by the law. th●● said he ( that is christ , ) lo , i come to do thy will o god. he taketh away the first that he may establish the second . by the which will we are sanctified , by the offering of the body of iesus christ once for all . the ceremonies of the law were to continue until christ offered himself in sacrifice , and then they were to be taken away , and to give place to his all-sufficient sacrifice : and accordingly the lord christ himself manifested in the flesh , and made under the law , did in his own person observe the ceremonies of the law. but at his death , the veile of the temple wa● rent in twain from the top to the bottom : which i conceive signified both the abolishing of legal ceremonies , and the opening of the way into the heavenly sanctuary by the death of christ. now there being great abundance and varieties of these ceremonial institutions , i conceive they may be reduced to four heads . 1. sacraments . 2. sacrifices . 3. sacred persons and things subservient to holy uses . 4. sacred observances . 1. sacraments ; and those ordinarily were two , 1. circumcision , whereby they were solemnly admitted into the church , and visibly sealed as parties to the covenant . 2. the passeover , wherein they were admitted by faith to feed upon christ the lamb of god , who taketh away the sins of the world , slain in the eternal counsel of god before the foundation of the world , and to be actually sacrificed in the fulness of time . 2. sacrifices . 1. whole burntofferings . 2. meat-offerings . 3. sin-offerings . 4. thank-offerings , or peace-offerings , and among these especially the daily burnt-offering presented to the lord morning and evening every day in the year . 3. sacred persons and things . such were the priests and levites , especially the high-priest . the holy places , 1. a tabernacle . 2. a temple , with the several parts . consecrated days and times ; the feasts of the passover , of pentecost , of tabernacles , the new moons , the weekly sabbaths as limited to the last day of the week , &c. the utensils of the sanctuary ; the altar of burntoffering , the golden altar of incense , the loaves , the table of shew-bread , the ark , mercy-seat , &c. 4. sacred observances . their divers washings and purifyings , absteining from divers creatures as unclean , with very many usages injoyned . in the second place consider how these things were understood or abused by ignorant or carnal israelites . i conceive 1. that many of them had little or no knowledge of the mystical signification or spiritual meaning of these types and shadows : they did not see christ in them . 2. that they rested in the outward work . if they were outwardly circumcised , they looked not after the circumcision of the heart , mortification of sin , self-denyal , regeneration : having fed upon the lamb with unlevened bread in the feast of the passeover , they minded not the lamb of god , nor sought after the unleavened bread of sincerity and truth . when they offered sacrifice they looked no farther than the beast that was slaine , not minding the perfect all-sufficient sacrifice of christ. it seemeth they were so far from this , that when christ according to the antient prophesies and types , had offered up himself in sacrifice for the sins of the world , they made his death an occasion of stumbling , and took that to be an argument that he was not the christ , which was one of the main evidences that he was the christ. in their legal washings , how did they rest in the purifying of the flesh , without any care to wash their hearts from wickedness ? did not they rest in the high-priest of the order of aaron , without minding an eternal high-priest after the order of melchisedeck ? a multitude of such instances might be given . thirdly , they seemed to have minded the outward observation of these ceremonial ordinances more than the keeping of the moral law. so the lord complaineth by the prophet isaiah , that they rebelled against him , knew him not , forsook him , provoked him to anger , revolted from him , had hands full of blood : and yet it seemeth they were very forward in the ceremonial observances , bringing a multitude of sacrifices , burnt offerings of rams , fat of fed beasts , bullocks , lambs , he-goats . though these were more costly , yet they were more forward in these services than in moral duties , cleansing their hearts and hands from sin , &c. is there not a notable evidence of this in the actings of those iews who killed the lord of life ? they seemed to be so scrupulous in point of ceremony , that they would not enter into the court or judgement-hall , least they should be defiled , but that they might eat the passeover , and therefore pilate the judge was fain to come out of the court and wait upon them to hear what they could say against him , and it seemeth being wearied with going in and out , at last he removed and sate upon a judgement-seat without doors : in the mean time , these wicked murtherers were so violently bent to shed innocent blood , that they defiled themselves with the guilt of a most heinous sin , straining at a gnat , and swallowing of a camel. fourthly , it seemeth they relied upon these ceremonies , or the observation of them , as a part of that righteousness whereby they hoped to be justified in the sight of god. the lord having planted a church at antioch , certain men which came down from iudea , taught the brethren , except ye be circumcised after the manner of moses ye cannot be saved . saith the apostle , i testifie again to every man that is circumcised ▪ that he is a debtor to do the whole law. christ is become of none effect to you . whosoever of you are justified by the law , ye are fallen from grace . doth not this intimate that they relied on the ceremony of circumcision , in part for justification , and under circumcision i understand other ceremonies of the law. fifthly , i conceive it is very clear , that they thought these legal ceremonies were to be obserfor ever unto the end of the world . so in the place mentioned before , they said , except ye be circumcised , &c. and so it seemeth they counted it blasphemy to say that the lord jesus should change the customes delivered by moses . thirdly , the question is , how the doctrine of the gospel concerning free justification through the righteousness of christ apprehended by faith , doth establish this law of ceremonies . to this i answer , 1. negatively . 2. affirmatively . 1. negatively , this doctrine of the gospel doth not establish the law of ceremonies by confirming and continuing the observation of it , but on the contrary , take it away . so stephen b●ing accused for saying that jesus christ should change the customes delivered by moses , told the iews , that moses said unto the children of israel , a prophet shall the lord your god raise up unto you of your brethren like unto me , him shall ye hear . the lord christ was the great propher , by whose spirit moses and the rest of the prophets were inspired . and as he had directed moses to deliver these ceremonial ordinances to israel , to be observed untill his manifestation in the flesh , and departure out of the world again : so now he was to be heard as one of unquestionable authority , declaring unto the church his will and pleasure , concerning the ceasing of these observances . that passage between the lord christ and the woman of samaria , is notable to this purpose : he by telling her of her sinful course , had convinced her thus far , that she made this acknowledgement , sir i perceive thou art a prophet , and therefore it seemeth thought that he might be able to resolve a question of great moment , wherein she desired satisfaction , and that was this , our fathers worshipped in this mountain , and ye say that in hierusalem is the place wherein men out to worship the father . i conceive , the occasion of this controversie between the iews and samaritans , was this ; the samaritans were the posterity of those heathens whom salmanasser king of assyria had placed there instead of the israelites whom he carried away captive , and embraced a corrupt religion mixed of heathenisme and judaisme . toward the end of the persian monarchy , manasses the brother of iaddus the high-priest married the daughter of sanballat a prime man of samaria : whereupon he was required of his brother to lay down his office , his marriage being condemned by the law. manasses acquainted sanballat with his loss , and let him know that though he loved his daughter , yet he would not for her sake lose so great a dignity as that of the priesthood . sanballat answered him , that if he would keep his daughter for his wife , he would make him an high-priest , and with the license and consent of darius king of persia build a temple upon mount gerizim for that purpose . but darius being overthrown in battel soon after by alexander of macedon , he made this suit to him , bringing him eight thousand souldiers to serve him in the wars , and readily obtained his desire . so that this became a receptacle to divers fugitive or apostate iews , who were guilty of breaking the law by pro●aning the sabbath , eating meats forbidden , or the like crimes . this temple having stood about 200 years , was ruined by hircanus , about a hundred years before christ his coming in the flesh or more . now as they that embrace errours and corrupt inventions of men in things pertaining to religion and religious worship , are obstinate in cleaving to their fancies : so the samaritans would make comparisons between their temple which was founded without warrant from god , yea , against his word , and the temple of hierusalem which the lord owned for the peculiar place of his worship . yea , and after their temple was laid desolate , they seemed to please themselves with the imagination of the holiness of the ground on which it once stood ; and therefore saith the woman , our fathers worshipped in this mountain , &c. as if mount gerizim were still an holy mount , though the temple was down : and so there was great enmity between the iews and samaritans . but observe the answer which the lord christ gave her , jesus saith unto her , woman beleeve me , the hour cometh when ye shall neither in this mountain , nor yet at hierusalem worship the father . ye worship ye know not what : we know what we worship ; for salvation is of the iews . but the hour cometh , and now is , when the true worshippers shall worship the father in spirit and truth , for the father seeketh such to wrship him ▪ god is a spirit , and they that worship him , must worship him in spirit and in truth . the woman saith unto him , i know that messias cometh , which is called christ : when he is come he will tell us all things . iesus saith unto her , i that speak unto thee am he . i conceive in this answer , the lord christ sheweth , 1. that both the iews and samaritans were in an errour : for it seemeth both of them thought that the lord had confined his most solemn worship to one certain place throughout all ages , as one party said at mount gerizim , the other at hierusalem ; and that the ceremonies and sacrifices there used should be alwaies continued : bus the lord christ told the woman , that god had not limited himself to either of these places , and that the time was now at hand , when it should be as free to worship god in any other place , as in either of these . 2. he passeth sentence for the iews against the samaritans in this controversie . so far as concerned the present state of things , saith he , ye ( scil . ye samaritans ) worship ye know not what : we ( scil . we iews ) know what we worship , for salvation is of the iews . ye samaritans do ye know not what in your worshipping , ye know not god aright , ye have no warrant from his word , either for your temple , once standing on this mount , or for limiting the worship of god to this place , or for the way of worship ; ye blindly follow the groundless traditions of your fathers : but we know what we worship , we follow the directions of god himself , delivered by moses and the prophets , both for the place and manner of gods worship , for salvation is of the iews . they are the church of god to whom god hath committed his oracles , teaching the way of salvation , and of whom as concerning the flesh , christ the saviour of the world was to come . 3. he confirmeth and amplifieth the first part of his answer , shewing that the lord in a short time would set up a more spiritual way of worship in his church , more sutable to his spiritual nature , to which these carnal ordinances and ceremonial ordinances should give place . secondly , i answer affirmatively , that the doctrine of the gospel , and in particular , this gospel-doctrine of free justification through the righteousness of christ , doth establish the ceremonial law. for , 1. then is a thing established , when it attaineth its proper end . now by the gospel , the law of ceremonies attained its proper end : for , 1. the end of it was , to be a school-master to bring men to christ. circumcision sealed the righteousness of faith , which circumcision it self could not give , but was to be found in christ : it taught men to look after the circumcision of the heart which was to be had in christ alone , by union with him , by faith , and partaking of his spirit . the passeover pointed out unto them christ , the lamb of god without spot , which taketh away the sins of the world . the sacrifices directed them to christ the perfect sacrifice . the blood of the sacrifices led them to the sprinkling of the blood of christ , which alone was sufficient to take away sin . now these and other ceremonies attained their end in christ , and in the justification of sinners through the blood , death , satisfaction , righteousness of christ apprehended and applied by faith , according to the doctrine of the gospel , and so this law of ceremonies was established , and the validity of it declared . but on the other side , they that pretend so much zeal for circumcision and other ceremonies of the law , making it a part of the matter of their justification , and resting in the bare outward observance as pleasing to the lord in it self did cross the main end of the ceremonial law , and propose such false ends as were impossible to be attained . secondly , the doctrine of the gospel , making christ the end of the law for righteousness , in whom wisdom , righteousness , sanctification , redemption and salvation alone is to be had , sheweth that the ceremonial ordinances were no empty shadowes and vain appearances , like those of the heathen , but significant signs and types full of deep mysteries of exceeding great weight and importance , pointing at the person of the lord jesus , his office , his actings , his sufferings , and the fruits and benefits of these : whereas they that so stiffely opposed the strict observation of the ceremonies of the law against the doctrine of christ delivered in the gospel , what did they make of them but begerly elements , empty appearances without fruit , use or profit ? so that the preachers of the gospel did honour the ceremonial law , though they took away the observation of them , by declaring the substance whereof they were shadowes ; and the observers of the ceremonies in the times of the gospel did greatly disparage them . thirdly , the doctrine of the gospel doth still establish the ceremonial law , as an illustration of the mystery of christ in the gospel , and sheweth that great use may still be made of them that way : for the ceremonies were as it were visible prophesies of christ , and the things of christ. and as prophesies are dark before they are fulfilled , but clear after they are accomplished , and do much illustrate the events : so these ceremonies were obscure resemblances of christ ; but now since what they signified is fulfilled , the comparing the types with the antitypes giveth much light . the use which i intend to make of this point is , to compare some of the principal ceremonies of the old testament , with the mysteries of the gospel , that so we may more clearly see how they are established by christ , and that we may improve them for our edification . and first to begin with the sacraments of the ceremonial law ; and there in , 1. circumcision . the institution of this sacrament is laid down , genesis the sevententh : saith the lord to abraham , this is my covenant which ye shall keep between me and you , and thy seed after thee : every man child among you shall be circumcised , and ye shall circumcise the flesh of your foreskin , and it shall be a token of the covenant betwixt me and you . and elsewhere moses saith to the people of israel , circumcise the foreskin of your heart and be no more stiffe-necked . this sheweth that the circumcision of the flesh directed them to the inward circumcision of the heart , the mortification of sinful lusts , inordinate affections , and all sorts of corruptions . to which agreeth that of the apostle , circumcision is that of the heart in the spirit , and not in the letter , whose praise is not of men but of god. the same apostle saith that abraham received the sign of circumcision and seal of the righteousness of faith . these scriptures compared together , shew that circumcision did seal the covenant of grace between god and his people : on the one side confirming the promises of god to them , as a seal added to the blood of his covenant , on the other side engaging them to answer the ends of the covenant by circumcising their hearts , mortifying their corruptions , and forsaking their sins . the sum of gods , promises sealed by the sacrament of circumcision , is delivered in these words , 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 to thy seed after thee . i conceive this conteineth as much as all the promises of the gospel : for what is there in all the promises concerning pardon of sin , justification , adoption , the graces of sanctification , the comforts and joyes of the holy ghost , communion with god , strength against temptation , protection against the assaults of satan and the world , hearing and answering of prayers , support under afflictions , victory over death , everlasting life and salvation , and other promises and priviledges granted to believers in the gospel , i say , what is there in all these which is not comprehended in this promise , i will be their god ? god is all sufficient , he is all in all , and when he giveth himself he giveth all good things and blessings ; and this was sealed by circumcision : now this promise and covenant is fulfilled in christ ; for out of christ , men and women are both strangers and enemies to god , and have no interest in him . the lord is so far from being their god , that he is their enemy , saith the apostle , when we were enemies we were reconciled to god by the death of his son. the best of men and women are in a state of enmity with god until they are reconciled by christ. and that covenant sealed by circumcision wherein the lord promised to be the god of abraham and of his seed was the same for substance with that where he saith , i will bless thee , and make thy name great , and thou shalt be a blessing , and i will bless them that bless thee , and curse him that curseth thee , and in thee shall all families of the earth be blessed . i conceive the promise of christ is twice included here : when it is said , i will make thee a blessing ; and again , in thee shall all the families of the earth be blessed . abraham was made a blessing , and the nations and families of the earth were blessed in him , in this regard , because christ according to the flesh or humane nature was to issue out of his loynes ; according to that , in thy seed shall all the nations of the earth be blessed , that is in christ. so that abraham found that in christ which was sealed to him by circumcision , abraham believed god , and it was counted to him for righteousness , and he received the sign of circumcision , a seal of the righteousness of faith which he had , yet being uncircumcised . circumcision attained its end in christ , and he was the substance of this shadow : in him believers are reconciled to god , and he becometh their god , and they are made his people being justified by his righteousness ; and by his spirit they are circumcised in heart , their corruptions are mortified , and their body of sin destroyed , which is an evidence of their union with christ , and justification by him : and this may move us to labour to be found in christ , that we may be circumcised in heart , that the power of sin may be killed in us , that we may be conformed unto his death , our sinful lusts and affections being crucified by virtue of his death on the cross , that so as the apostle saith , we may be circumcised with the circumcision made without hands , in putting off the body of the sins of the flesh by the circumcision of christ. 2. in as much as circumcision was a seal of that covenant whereby god gave himself to his people to be their god in christ , and a seal of the righteousness of saith , and so of the pardon of sin and justification through the righteousness of christ apprehended by faith , it is clear , that all the arguments of the anabaptists fall to the ground , which they build either upon the pretended difference of baptisme and circumcision , or of the covenants sealed by them , or upon the incapacitie of infants : for it is evident that the same covenant which is confirmed by baptisme was also sealed by circumcision , and if infants under the old testament were capable of circumcision , how are they made uncapable of baptism under the gospel ? and accordingly you may observe how the apostle compareth baptisme and circumcision together , and sheweth how the latter cometh in place of the former ; for having warned believers not to hearken to those who would bring them in bondage unto iewish ceremonies , he telleth them , ye are compleat in hi , ( scil . in christ ) a●d so need not to observe those shadows of the law , in whom also 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. so that they have the same circumcision in christ w ch their fathers had under the law , and therefore needed not the outward circumcision : but lest any should think thus , our faith under the gospel needeth outward helps to confirm it , as well as theirs under the old testament , he addeth these words , ver . 12 , buried with him in baptisme , wherein also ye are risen with him through the faith of the operation of god who hath raised him from the dead : as if he had said , instead of circumcision ye have the sacrament of baptisme , signifying the same thing , and sealing the covenant of grace and righteousness of faith . secondly , the other sacrament was that of the passeover : this was instituted by the lord while israel was in egypt , and was first celebrated that same night that they came out of that house of bondage . the sum of the ordinance was this , that every family should chuse a lamb , a male of the first year without blemish : they were to separate it from the rest of the flock on the tenth day of the month , setting apart four days until the fourteenth day at even : when it was to be killed , they were to take of the blood and strike it upon the two side-posts , and on the upper door-posts of the houses wherein the lambs was to be eaten , and the same night they were commanded to eat the flesh of the lamb roasted with fire , and with unleavened bread , and bitter herbs : but if any family were too little for a lamb , it was to joyne with the next , and they were to eat it in hast with their loines girded , their shoes on their feet , and their staffe in their hand , as men prepared to travel . the reason that was given for it is this in effect , that the lord that night would pass through the land o● egypt and smite all the first born , both of man and beast among the egyptians ; but would spare those houses of the israelite● when he saw the blood of the lamb on the door-posts . this in it self was a great deliverance , but there was a far greater mystery and deliverance intended , which was accomplished in christ. first then , the lamb was a figure of christ whom iohn baptist according to his office pointed out to the people , saying , behold the lamb of god which taketh away the sins of the world : and another day , behold the lamb of god. and the apostle saith , christ our passeover is sacrificed for us . and the apostle peter saith , ye were not redeemed with corruptible things , as silver and gold , from your vain conversation received by tradition from your fathers , but with the precious blood of christ , as of a lamb without blemish and without spot . as the lamb appointed for the passeover was to be without blemish , so christ the lamb of god was without all blemish or spot of sin actual or original , being conceived by the divine power of the holy ghost in the wombe of a pure virgin. again as the lamb of the passeover was taken from the rest of the flock , so christ in regard of his humane nature was taken from the rest of mankind , and made one person with the son of god , that he might be all-sufficient for this great end , scil . to take away the sins of the world . the lamb for the passeover was set apart certain days before it was slain , christ was set apart in the eternal counsel of god , fore-ordained before the foundation of the world . and as the blood of the lamb was to be put upon the door posts of the israelites houses , that so the destroyer might pass over them , and not destroy any of them ; whereas the first-born were slain in those houses that were not marked with the blood of the paschal lamb : so the most precious blood of christ is to be sprinkled by faith upon the souls of believers ; his blood , death , satisfaction , righteousness , is to be applied to their souls by faith unfeigned , that so the destroying curse of the law , and wrath of god may not abide upon them , but pass over them ; while others who have no interest in this lamb of god and his most precious blood , lye open to the curse of the law , and the wrath to come . so that we see also how this ceremony and sacrament of the passeover attained its end in christ , and is accomplished in him , and in that sense established . and in particular , this is declared in the doctrine of justification through the satisfaction and righteousness of christ apprehended by faith : for as the houses marked with the blood of the paschal lamb escaped the destroyer : so those souls who by faith unfeigned , apply the blood and righteousness of christ to themselves , are delivered from condemnation , and accepted of god as righteous . let us labour to improv● this , first , as the israelites were never delivered out of egyptian bondage until they kept the passeover : so let us assure our selves , that as it had been impossible for any men and women to get out of the slavery of sin and satan , unless the lamb of god had been slain for th●● redemption : so none are actually redeemed and delivered from this woful bondage , untill they keep the passeover in a spiritual manner , until they imbrace christ the lamb of god , and feed upon him by the lively actings and exercisings of faith unfeined . many may be convinced of their misery , and sigh for hard bondage as the israelites did in egypt , but they cannot be made free unless they keep this passeover . if the son shall make you free , ye shall be free indeed : if ye be found in christ , and feed upon this lamb of god , ye shall be free indeed , not otherwise . secondly , admire with all thankfulness the infinite goodness of god , who before the foundation of the world , provided such a precious remedy for poor sinners , even a lamb without blemish and without spot , ●eparated from the rest of the flock ; one of the seed of the woman , set apart from among all the rest of the children of men , and personally united to the eternal son of god , that so he might be a full and perfect propitiation for sin , thirdly , as christ is a lamb without spot , so let all that will be saved by him , labour to be more conformed to him in holiness , purging themselves from all filthiness of flesh and spirit , for every man that hath this hope in him purifieth himself as he is pure . what is that but an unsound self-deceiving hope , which doth not stir up the soul to conform it self to christ in purity and holiness ? fourthly , labour with all diligence for faith unfeigned , whereby ye may sprinkle the most precious blood of christ upon your souls , applying his death , suffering , satisfaction , righteousness to your selves , that ye may escape the destroying curse of the law , and wrath of god , that being justified by faith in the blood and righteousness of christ , there may be no condemnation unto you . what had it profited the israelites that the lamb for the passeover was slain , if they had not followed the lord his direction , in putting the blood upon the door posts of their houses ? what shall it profit any that live under the gospel that christ the lamb of god is slain , and in the preaching of the word , set forth as it were crucified before their eyes , if they do not sprinkle their souls in particular with his blood , rightly applying his satisfaction and righteousness to themselves ? will not the lord look upon them rather as egyptians then israelites , and deal with them accordingly ? fifthly , as they did eat the lamb at the feast of the passeover : so let christians endeavour every day to keep this feast unto the lord , by feeding upon this living bread , upon the body and blood of christ , in lively actings of faith upon him ; and more especially in the use of his ordinances , his word , and the holy supper . as they kept the passeover with unleavened bread , so let us keep the feast , not with old leven , neither with the leven of malice and of wickedness , but with the unleavened bread of sincerity and truth . the lord christ warned his disciples to beware of the leaven of the pharises and of the sadduces ; and though at the first they mistook his meaning , yet afterward they understood it of the doctrine of the pharises and sadduces ; so he said unto his disciples , beware of the leaven of the pharises which is hypocrisie : so that all manner of evil outward and inward , in heart , in opinion , in conversation , may be comprehended under this leaven ; and they that will rightly feast with christ , and feed upon him , must strive to purge out this leaven of sin and errour , and keep the feast with the unleavened bread of sincerity and truth . sixthly , this feast of unleavened bread which was joyned with the passover was to be kept seven days , and seven in scripture is noted for a number of perfection , and therefore let christians labour to purge out more and more the old leaven of sin and corruption , and to walk in sincerity and truth all the days of their life , even till the seventh day ; that is , until they come to keep an eternal feast and sabbath of rest with christ in his glorious kingdom . seventhly , as they kept the feast with their loins girded : so let your loins be girded about , and your lights burning , and ye your selves like unto men that wait for the lord , when he will return from the wedding , that when he cometh and knocketh , they may open unto him immediately : blessed are those servants whom the lord when he cometh shall find watching . they that wear long garments need to gird them up , when they are either to walk or to work . they that would have communion with him need to call in , and gather up their straggling thoughts , their wandring minds , their loose affections , to unite the powers of their souls , to fix them upon christ , and the things of christ , that they may be always ready for any way or work of christ. wherefore gird up the loins of your mind , be sober and hope to the end , for the grace that is to be brought unto you at the revelation of iesus christ. as they were to eat the passeover with their shoes on their feet , and their staffe in their hand , as being ready for their departure out of egypt : so let those that will rightly keep the spiritual passeover , and feed upon christ , be affected as strangers and sojourners , expecting daily their departure out of this world , labouring to be ready to enter into the heavenly canaan : how should they condemn that earthly mindedness , when they are of such a temper , as if they had a continuing city here , not seriously seeking one to come ? eighthly , they were to eat the passeover with bitter herbs ; let those then that would indeed feed upon christ unto eternal life , feed upon this lamb of god with bitter herbs of godly sorrow for sin , holy anger and indignation against themselves , afflicting their souls , looking upon him whom they have pierced by their sins , and mourning for him as one mourneth for his only son , and being in bitterness for him , as one that is in bitterness for his first-born . let them feed upon christ by faith with self-denial ( which is as it were a bitter herb to the flesh ) denying themselves in their dearest lusts and carnal affections , not sparing the right hand or the right eye . let them joyn repentance with faith , otherwise they can never keep the feast according to the mind of christ. lastly , ye may read of the law of the passeover and unleavened bread ; and presently after that the ordinance of the first-fruits . speak unto the children of israel , and say unto them , when ye be come into land which i give unto you , and shall reap the harvest thereof , then ye shall bring a sheafe of the first fruits of your harvest unto the priest , and he shall wave this sheafe before the lord to be accepted for you , on the morrow after the sabbath the priest shall wave it . it is conceived that this sabbath , or day of rest , was the first day of unleavened bread , scil . the fifteenth day of the first month , on whatsoever day of the week it fell , but in the year wherein christ suffered , it fell upon the last day of the week , so that it was a double sabbath ; the paschal sabbath and the weekly sabbath meeting together upon the same day . now the sheaf of first-fruits was to be waved or offered before the lord on the morrow after the sabbath , which was the day on which christ rose from the dead . see how the apostle applyeth this , christ is risen from the dead , and become the first fruits of them that sleep . it seemeth there was such an exact agreement and correspondence between the type and the antetype , the shadow and the substance , that the lord christ arose from the dead , the very same day that the sheafe of first fruits was to be offered ; and he arose as the first fruits of them that slept , or of the dead . i conceive the meaning is , that as the first fruits being offered to god , did sanctifie the whole increase of the fruits of the earth that year ; so christ as the first fruits of the dead arose from death to eternal life and glory ; and in himself , and his resurrection , did as it were offer up to god the dead bodies of all his members , not always to lye under the power of death and corruption , but to be raised to immortality and everlasting glory . let us labour then to have part in the first resurrection , rising with christ by virtue of his quickning spirit to newness of life , that this may be an earnest and sure evidence unto us of a second resurrection to everlasting life . so much for the sacraments of the ceremonial law. chap. iv. secondly , in the next place follow the sacrifices . it seemeth there were but few sorts of creatures used for sacrifices . of sensible creatures such as have life and sense , but five sorts : whereof three were of four-footed beasts scil . bullocks , sheep , and goats , old or young , and so comprehending under them calves , lambs and kids ; and two sorts of fowls , as turtle doves and young pigeons . thefe were creatures that were meek and gentle above many others , and such as were in a special manner subject and serviceable to men : so the lord christ who was appointed to be a sacrifice to the justice of god , was meek and lowly in heart , he was lead as a sheep to the slaughter , and like a lamb dumb before the shearer , so opened he not his mouth : who being in the form of god thought it robbery to be equal with god , but made himself of no reputation , and took upon him the form of a se●vant and was made in the likeness of men , and being found in fashion as a man , he humbled himself and became obedient unto death , even the death of the cross. lions , bears , tigres , leopards , wild-beasts , beasts of prey , fierce and cruel creatures ; eagles , hawks , vultures , or other ravenous fouls were not appointed for sacrifice : these were not fit to represent the lord christ in his state of humiliation , in his suffering condition , as he was appointed to be a sacrifice for sin : it is true christ is called the lion of the tribe of iudah , i conceive to represent him in regard of his mighty powers , in protecting his church , and subduing his enemies , but not to resemble him as a sacrifice , for so he was in a state of suffering and of service ; and therefore christians according to his command should learn of him who is meek and lowly of heart , and be content to be conformed to him in sufferings , taking up his cross and following him . they should be useful and serviceable as christ was , who was figured by such creatures offered in sacrifice . 2. ye may note in general , that an offering presented to the lord , was called in the hebrew korban of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw near . this may teach us that none was fit to offer an offering to the lord , but only the lord jesus christ , and those that come to god by him ; for all mankind since the fall were a far off at a great distance from god , but the lord iesus christ being god and man , is nigh unto the father . in regard of his godhead , he is the only begotten son of god in the bosom of the father , as he is man personally united to the son of god , he is one person with the son of god , and being without spot of sin , he came near to god to present himself an offering and a sacrifice unto him . secondly , none can come nigh unto the lord to offer any spiritual sacrifice to him , or to have any inward communion with him , but in and by the lord jesus christ , but now in christ iesus , ye , who sometime were afar off , are made nigh by the blood of christ. christ being nigh to god , drew nigh unto him actually with the sacrifice and offering of himself , and so made way for sinners who were afar off from god by their sin and guilt , to draw nigh to god by virtue of his blood ; that applying his blood , satisfaction , and righteousness to themselves , they might be made nigh unto god in regard of their estate , being taken into covenant with him as his confederates , and so into communion , and that they might draw nigh unto him from time to time , in offering spiritual services and sacrifices to him by jesus christ. let us all see our great need of christ , there is no coming nigh unto god but by him , neither in respect of our estate , nor of our services , but in christ there is access to be had in both respects . but more especially , first , the burntoffering . this was called in hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth ascending or ascension , because all the flesh of the beast being burned upon the altar was to ascend or go up towards heaven in fire : so the lord jesus christ when he was here on earth in the flesh , offered up himself to his father in heaven ; the infinite virtue of his sacrifice ascending to the throne of god , for the appeasing of his wrath and satisfying of his justice for sin . this may teach us also that we should present our whole selves , souls and bodies , sacrifices living holy acceptable to god , and that they which will thus present themselves to the lord must be heavenly minded , their souls and hearts must be raised and ascend upward : how many carnal , outward , dead hearted services are dropped down before the lord , that never ascend upward , having nothing of heaven nor of christ his spirit in them . secondly , he that offered the burntoffering was to lay his hand upon the head of the creature that was to be slain : so he that will have benefit by the sacrifice of christ , must lay hold of him by the hand of faith . thirdly , the bullock for the burntoffering was to be killed , the blood of it to be poured out : this , 1. was fulfilled in christ , according as it was prophesied of him , he is brought as a lamb to the slaughter , he was cut off out of the land of the living , ver . 9. his grave and death are expresly mentioned , thou shalt make his soul an offering for sin , ver . 12. he hath poured out his soul unto death . and daniel prophesied that messiah or christ should be cut off or slain , and without shedding of blood there is no remission . 1. this may move christians to pitty , and earnestly pray for the poor blinded israelites , that the lord would be pleased to take the vail from their hearts : is it not lamentable to consider that they should make the cross and death of christ a stumbling block , whereas his death and sufferings are so clearly foretold in the law and the prophets which themselves acknowledge to be the word of god ? yea , all those millions of sacrific●s slain and offered according to the lord his appointment , did clearly foreshew the death of christ , and the shedding of his most pretious blood for the sins of the world . but how is man left to the darkness of his own mind , and blinded by satan ? secondly , see here how odious sin is in the sight of god which nothing could wash away but the blood of christ , figured by the death and blood of these legal sacrifices : for it is not possible that the blood of bulls and goats should take away sins , these did signifie the blood of the son of god infinitely more pretious , of sufficient virtue to wash away the greatest and foulest sins . how should we tremble at sin ? should we not look upon every sin as bloody , as murtherous , either as slaying the sinner himself , or as killing his saviour ? either thy sin must be washed away with the blood of christ , or it will cost thee more then thy best blood is worth . thirdly , this is for comfort to souls burdened and oppressed with the guilt of sin , that that one sacrifice even christ himself , figured by so many millions o● sacrifices is offered to satisfie for sin ; that that blood figured by the blood of so many offerings is shed to take away sin ; and that god hath purchased his church with his own blood : it is the blood of god because of him who is god and man in one person , though not the blood of the god-head . the blood of jesus christ the son of god cleanseth from all sin ; it is of infinite value , it is of more virtue then all the bloody sacrifices of the law. 4. woe unto those wretches that dare to swear prophanely by this pretious blood , or by those bleeding wounds of the son of god. is not this to trample under foor the blood of the covenant ? 4. the death of these sacrifices may teach us 〈◊〉 kill our dearest sins , to slay our lusts , to mortifie our corruptions : christ did not dye for sin that thou mightest live in sin , but that thou mightest dye to sin , and live to him ye righteousness and holiness . i beseech you therefore brethren by the mercies of god , that 〈◊〉 present your bodyes a sacrifice living , holy and acceptable to god ; a sacrifice and therefore slain and yet a living sacrifice . present your selves a sacrifice dying to sin , and a sacrifice living quickned with grace , living in the spirit . again , among all the burnt offerings , ye may take particular note of the continual burnt offerings sacrificed to the lord every day , one lamb in the morning and another in the evening : so the people of god had need every day morning and evening to flee to christ , and to apply his sacrifice and satisfaction to themselves , and through him to seek pardon of god for their dayly sins and infirmities , every day sprinkling the blood of christ the lamb of god upon their souls . 2. this may stir up christians dayly to offer up a morning & evening sacrifice to the lord , in confession of sins , prayers , praises , thanksgivings . we read of special blessings which the lord vouchsafed at those times . the king of iudah , israel , and edom , with their army , were in danger to perish for want of water , and in this great distress they had recourse to the prophet elisha : now it is said ver . 20 , and it came to pass in the morning when the meat-offering was offered , that behold there came water by the way of edom , and the country was filled with water . so dan●ul having prayed with much importunity for the church which was then in captivity , saith , the man gabriel ( to wit the angel gabriel in the likeness of a man ) being caused to fly swiftly , touched him about the time of the evening oblation , and so ( as it followeth there ) opened the counsels of god unto him according to his request . i conceive it is very probable , that the people of israel in their several houses did use to pour out their prayers to god about the time of the morning and evening sacrifices ; and that daniel and others of the godly , when they were in captivity did observe those times though then the temple was destroyed , and the daily sacrifice interrupted . a second sort of sacrifices were sin offerings , this kind of offering is called in the hebrew expresly † sin , because in a typical or figurative way , the guilt or sin of him for whom the sacrifice was offered , was laid upon the creature sacrificed . so the apostle sheweth that god hath made him ( scil . christ ) to be ●in for us who knew no sin , that we might be made the righteousness of god in him . the sin-offering called sin , figured the imputation of mens sin to christ , who had no sin of his own , bnt voluntarily took upon him the guilt of mens sins , as a surety taketh upon him anothers debt . 1. see here how exceedingly the son of god abased himself for sinners , as to stand under the guilt of numberless sins . if we consider the infinite holiness , glory and majesty of christ , is it not evident , that this degree of humiliation and abasement passeth all understanding ; admire therefore his infinite love and unconceivable goodness which moved him hereunto : learn highly to exalt and honour him . 2. see here the baseness of sin , which th● abased the son of god , when he took the guil● of it upon him , out of compassion to sinner● no outward estate , condition , calling , imployment , doth so abase any , as the least sin doth , in the lord his account ; and yet ho● vain is the corrupt heart of man , in being ashamed of many other things more th● of sin : yea , how many are there that ar● ashamed of holi●ess , and ready to glory i● sin . 3. if christ did thus abase himself for th● sins of others , as to be made a sin-offering or to be made sin by imputation : how shoul● we take shame to our selves , and be exceedingly humbled and abased for our own sins as david , i have sinned greatly in that i ha● done , i have done very foolishly . and 〈◊〉 i abhor my self , and repent in dust 〈◊〉 ashes . 2. the blood of the sin-offering was to sprinkled seven times before the lord , and se● is noted for a number of perfection . the sou● and consciences of sinners are so deeply sla●ned and defiled with sin , that they nee● much purging . how often should we labo● by ●aith to sprinkle the blood of christ upon our souls , and to apply it to our selves this blood of the sin-offering was to b● sprinkled seven times before the vail of 〈◊〉 holy place : so it is the blood of christ 〈◊〉 maketh way for believers to the mercy-seat which their sins had shut up against the● having therefore brethren boldness to ente● into the holiest by the blood of jesus , by a new and living way which he hath consecrated for us through the vail , that is to say , his flesh : and having an high-priest over the house of god , let us draw near with a true ●eart in full assurance of faith , having our hearts sprinkled from an evil conscience , and our bodies washed with pure water : with hearts and souls sprinkled with the blood of christ by faith , and so purged from the guilt of sin ; and bodies washed with pure water , being baptized outwardly and inwardly with water , and the sanctifying graces of the holy spirit . 3. some of the blood was to be put upon the horns of the sweet incense altar , scil . the golden altar : so christians are to ground their faith and confidence in offering up the incense of prayer upon the blood and mediation of christ , having no hope of acceptance , but only through him and his satisfaction and intercession . the golden altar being a type of christ as he intercedeth for his people . the blood of the sin-offering put upon this altar may intimate unto us that christ intercedeth with his father , and pleadeth for his people , by presenting to him his blood , the merit of his death , and fulness of his satisfaction , which he underwent , not for himself ( who had no need ) but for them . 4. the fat of the inwards , kidneys , &c. were to be burned upon the altar . the fat may signifie carnal security , senselessness , and sottishness , in heavenly and spiritual things . make the heart of this people sat , and make their ears heavy , and shut their eyes : and the kidneys and fat upon them may signifie fleshly lusts ; and therefore as these things were consumed by fire upon the altar ; so let christians earnestly pray and labour for more and more of the spirit of christ , to consume and burn up their earthly and carnal affections and sinful lusts . and it shall come to pass , that he that is left in sion , and he that remaineth in ierusalem shall be called holy , even every one that is written among the living in hierusalem , when the lord shall have washed away the filth of the daughters of sion , and shall have purged the blood of hierusalem from the midst thereof by the spirit of iudgement , and by the spirit of burning . 5. the skin of the bullock for the sin-offering and all his flesh , with his head , and with his leggs , and his inwards , and his dung , even the whole bullock was to be carried without the camp , where the ashes were poured , and there to be burnt ; and as this was to be done without the camp while they were in the wilderness ( as they were when these things were written ) so it seemeth after they were settled in canaan , it was done without the city . the apostle giveth us the interpretation of this mystery , for the bodyes of those beasts whose blood is brought into the sanctuary by the high priest for sin , are burnt without the camp : wherefore iesus also that he might sanctifie the people with his own blood , suffered without the gate . and he bearing his cross , went forth unto a place called the place of a skull , which is called in the hebrew golgotha . it seemeth this was a loathsome place without the city , where they executed the vilest offenders : and so at that time there were two malefactours crucified with the lord jesus christ , one at each hand : a place of a skul where there were ( it is likely ) many skuls and bones of such as had been there put to death : even as the sin-offering was burnt at the place where the ashes were poured out . first , here we have an other evidence of the wonderful abasement of the lord of glory ; thrust out of the camp , out of the city , as an outcast , as an unclean and cursed thing : so extreamly was he vilified , whom all the angels of god worship , and to whom every knee must bow of those in heaven , &c , and therefore let us make the same use of it as was formerly hinted . secondly , in particular , let us make the use of it which the apostle points us to ; let us go forth therefore unto him without the camp , bearing his reproach . both iews and gentiles conspired together in crucifying the lord christ , and therefore believers must go out of the iews camp , and out of the worlds camp , bearing the reproach of christ ; they must not joyn with the obstinate iews in observing legal ceremonies , nor be conformed to the world , but labour to be conformed to a crucified saviour , and be content to endure scorn , reproach , persecution , for christ , following the lamb whithersoever he goeth . many will seem to close with christ if they can find him in the camp , if they can enjoy their credit , their favour with the world , their earthly interests : but how few will go forth to him out of the camp , bearing his reproach , so as to be rejected by the world , and dealt with as outcasts and the off scouring of all things ? for saith the apostle , here have we no continuing city , but we seek one to come . if christ suffered without the gate of the city , let us not be so affected as if this world were the place of our rest ; let us not mind earthly things , let us have our conversation in heaven , labouring to make sure of our interest in that everlasting inheritance ; let us therefore fear lest a promise being left us of entring into his rest , any of you should seem to come short of it . the apostle urgeth from this type of the sin-offering , that they which would still rest in the observation of iewish ceremonies had no right in christ , we have an altar whereof they have no right to eat which serve the tabernacle , for the bodies , &c. as before . the bodies of the sin-offerings were burnt without the camp , and so the priest did eat no part of their flesh , whereby was signified that they who would feed upon christ , and partake of the benefit of his sacrifice , must leave the tabernacle or temple , priesthood , sacrifices , ceremonies of the law , now that christ hath suffered ; for thus are all established by christ , not so as to be observed much less to be rested in , but so as to attain their end in christ , in whom it appeareth that they are no empty shadowes , but lively types of great and weighty mysteries whereof also they are useful illustrations . thirdly , i proceed to somewhat of meat-offerings . it seemeth these were sometimes offered by themselves , and sometimes joyned with other sacrifices , as they were offered by themselves , we have them set down lev. 2. the original word is taken for a gift or present : so these meat-offerings were to be given and presented to the lord , and this offering was to be fine flower of the purest part of the wheat , and so it is conceived to signifie the perfect purity of christ offering himself to god for his people , resembled by pure flower without any mixture of bran . the lord christ is brought in speaking to his father , sacrifice and offering thou wouldst not , but a body hast thou prepared me , in burnt offerings and sacrifices for sin thou hast had no pleasure . then said i , loe i come ( in the volumn of the book it is written of me ) to do thy will o god. i conceive here those three sorts of sacrifices are mentioned , burnt-offerings , sin-offerings , and meat-offerings , none of these could satisfie the justice of god for the sins of men , and therefore he prepared or fitted a body for his son , an humane nature fitted to suffer for the sins of men , a pure humane nature ( as the pure flower of wheat ) by the miraculous operation of the holy ghost . this humane nature united in one person with the son of god , was sufficient to make full satisfaction to the infinite justice of god , which all the sacrifices of the law could not do . in respect of his body or humane nature , he was fitted for a sacrifice ; in respect of his god-head , he was an all sufficient sacrifice of infinite value . labour then to lay hold on christ by faith , and to turn to the lord by repentance , that ye may have interest in this most pretious offering , this compleat and most perfect sacrifice , every way fitted for this use ; for as christ is the only son of god , he is most nigh unto the father , the same god with the father , and infinitely beloved of the father , of infinite worth and excellency , and so able to make full satisfaction to his justice : as he is the son of man , so he is nigh unto men , their brother , one of the seed of that woman who was the mother of all living , one of the same nature , and so of a nature fit to suffer , and therefore he is able to save them to the uttermost that come unto god by him . 2. this meat offering of fine flower seemeth also to signifie the offering up of believers to christ , because the members are to be conformed to their head . they shall bring all your brethren for an offering to the lord out of all nations . the word there translated offering , is the same that elsewhere is rendred meat-offering . suitable whereunto is that of the apostle : saith he , that i should be the minister of iesus christ to the gentiles , ministring the gospel of god , that the offering up of the gentiles might be acceptable , being sanctified by the holy ghost . although the gentiles were prophane idolaters and defiled with manifold abominations , and so fitly resembled by the beasts that were unclean under the law , yet the apostle preaching the gospel to them , and the holy spirit of christ working in and with his ministry upon their souls , were renewed , cleansed , sanctified , and so presented as an acceptable offering to the lord , 1. let all christians pray for the success of the gospel in all places , particularly in the place where they live , that those that are unclean may become an acceptable offering unto the lord , being sanctified by the holy ghost . is it not much to be lamented , that where there are many people living under the gospel , the lord should have so few offerings ? that so few shloud give clear evidence that they are as fine flower sifted from the bran of their natural corruption , and so fit to be presented as meat-offerings to the lord ; and how restless should each particular soul be , until 't is thus sifted and sanctified by the holy spirit , that it may be a holy offering unto the lord. 2. oyl was to be poured upon the fine flower . this may signifie the annointing of christ concerning whom it is said , god even thy god hath annointed thee with the oyle of gladness above thy fellows . those pretious graces of the spirit poured forth abundantly upon christ , were resembled by oyle , and therefore it is said of him , he is full of grace and truth , and of his fulness have all we received and grace for grace . he hath an overflowing fulness of this heavenly oyl , of these spiritual graces enough for all that are united to him , for god giveth not the fpirit by measure unto him . let all be stirred up to come to christ , and turn unto him that they may receive of his fulness grace for grace . they that are wholly empty of saving grace may receive from him , they that have some beginnings may receive increase from him . is it not want of exercising faith upon christ , and keeping close to him , that maketh christians so defective in grace ? it is said the pretious ointment upon the head of aaron the high-priest went down to the skirts of his garment . the unconceivable fullness of grace poured upon christ the eternal high-priest , is ready to distill upon his members if they be not wanting to themselves . 3. there was also frankincense put upon this meat-offering : so the lord christ gave himself for his people an offering and a sacrifice to god for a sweet smelling favour , and god the father proclaimed from heaven concerning him , this is my beloved son in whom i am well-pleased . the sweet odour and savour of christs sacrifice is so pleasing unto the father , that he is appealed toward all that are truly united to christ , and reconciled to him by christ : and this also maketh the services of such well-pleasing to the lord ; the sweet savour of christ his sacrifice perfumeth their offerings . 4. an handful of this meat-offering was to be burnt upon the altar as a memorial , and the rest belonged to the priests , the sons of aaron . 1. the memorial may signifie that the lord is moved to remember his covenant of grace by the merit of christ his sacrifice . not that the lord is subject to forgetfulness , or needeth to be put in remembrance , but it is spoken after the manner of men , and to help the weak faith of his people , and therefore they may assure themselves that the lord will ever be mindful of his covenant and shew himself faithful in his promises . again in a secondary way it may be a ground of much comfort to the people of god in respect of their duties and services which they offer up to god by christ in sincerity . the lord will have them in remembrance : the lord hear thee in the day of trouble remember all thine offerings . so the angel told cornelius , thy prayers and thine alms are come up for a memorial before the lord. 5. the remnant of the meat offering was to be aarons and his sons who were priests of the lord. the apostle inspired and directed by the holy spirit argueth thus from hence , do ye not know that those which minister about holy things , live of the things of the temple , and they which wait on the altar are partakers with the altar ? even so hath the lord ordained that they which preach the gospel should live of the gospel . they that did service at the altar under the old testament did partake with the altar , as here in the meat offerings the altar had part , and they that waited on the altar had part . so the apostle shews that it is the lords own ordinance , that they that preach the gospel should live of the gospel . they therefore that oppose the ma●ntenance of the preachers of the gospel , do resist the ordinance of god , and presumptuously oppose his supream authority . 6 , the meat offering was to be seasoned with salt . yea , it seemeth this was to be used , not only in this case , but also generally in all sacrifices , for so it is said , every oblation of this meat offering shalt thou season with salt , neither shalt thou suffer the salt of the covenant of thy god to be lacking from thy meat-offering , with all thy offerings thou shalt offer salt . 1. salt consumeth crude and raw humours and preserveth from putrefaction and rottenness : so christ by his spirit seasoneth the souls of true believers , and worketh out the natural corrupt distempers of their hearts , and where the spirit of christ is wanting , men are left to the bent of their own spirits : how wofully are they filled with corruption , and rottenness , and therefore it is said , have salt in your selves , get the graces of the spirit to season your hearts . 2. salt maketh things savory and of good relish : how unsavory and loathsome is a carnal unregenerate soul in gods account , that savoureth not the things of christ his spirit , for they that are after the flesh do mind or savour the things of the flesh . they are loathsome and unsavory unto the lord , they have not salt in themselves , but they that are after the spirit do mind or savour the things of the spirit , they have salt in themselves though not of themselves , they have it of christ , yet they have it in themselves . 3. salt when it meeteth with sores causeth smart . the grace of the spirit , and the word of grace in which the spirit worketh , seemeth smarting to corrupt hearts , yea , to gracious hearts so far as they have corruptions remaining in them ; but they that will present themselves living , holy , acceptable sacrifices to god through christ , must be willing to be salted with the grace of christ his spirit , and with the word of grace though the flesh smart , for every one shall be salted with fire , and every sacrifice shall be salted with salt . every one that will be acceptable to god must be salted with fire , the power of christs spirit as a fire from heaven to consume the dross of their lusts , and to refine their souls . and every sacrifice , &c. every one that will be a pleasing sacrifice to god ▪ must be salted with this salt of the sanctuary , he must have the graces of christ to mortifie his corruptions , and to cause him to savour the things that be of god ; and the spiritual sacrifices which he offereth , the duties which he performeth must have a tincture and favour of christs spirit in them . 4. salt preserveth things from perishing , and so may note unto us perpetuity ; therefore it is called the salt of the covenant of god , and a sure and everlasting covenant is called a covenant of salt : so abijah pleading the right of davids posterity to the kingdom of israel , said , ought ye not to know that the lord god of israel gave the kingdom over israel to david for ever , even to him and to his sons by a covenant of salt ? this was imperfectly fulfilled in david and the kings that sprang from his loyns before christ his coming , but it was compleatly verified in christ the son of david after the flesh , to whom god gave the throne of his father david that he should raign over the house of iacob or israel for ever . the covenant of grace established by christ his sacrifice , is a covenant of salt that shall never fail . how earnestly should we labour to break off all leagues with sin and satan , and turn to the lord by unseigned repentance , and lay hold of christ by faith , that in him we may be reconciled to god , and made parties to this unchangeable covenant , enjoying the everlasting blessings and priviledges of it . 2● to the meat-offering was added a drink-offering , a quantity of wine . the meat-offering consisting of fine flower , and the drink-offering of wine , how fitly do they resemble the pretious body and blood of christ , which is meat and drink indeed , upon which christians are to feed by faith ? and how exactly doth the bread and wine in the sacramental supper of the new testament answer to this meat and drink offering consisting of the same materials ? fourthly , now followeth the peace-offering● conceive this was offered especially in a way of thankfulness for mercies and deliverances , ●ometimes upon a conditional vow made be●ore , sometimes without a vow ; and therefore may also be called thank-offering : and ●hese may signifie the duties of christians in general , their spiritual sacrifices and services , which they are to offer unto god continually in thankfulness for his saving mercies towards them in christ. and therefore the apostle having largely shewed that the sacrifices of the old testament were not to be observed in the times of the gospel , since they are fully accomplished in christ , toward the end of that epistle he calleth upon believers to offer spiritual sacrifices by him ( scil . by christ ; ) therefore let us offer the sacrifice of praise to god continually , that is the fruit of our lips , giving thanks to his name , but to do good and to communicate forget not , for with such sacrifices god is well-pleased . all these and the like spiritual sacrifices believers are to offer up by christ their high-priest in his name , presenting them to the father by his hand , that they may find acceptance through him , and whatsoever we do in word or deed , do all in the name of the lord iesus , giving thanks to god and the father by him : all these sacrifices are to be offered in his name , and to be presented to god by and through him . 2. for a peace offering and thank-offering , liberty was given to sacrifice either male or female : so saith the apostle , there is neither iew nor greek there is neither bond nor free , there is neither male nor female , for y● are all one in christ iesus . the lord maketh no difference of persons now , either in respect of nation , condition , or sex , if they be in christ , ( whatsoever they are in other regards ) the lord accepteth them in his beloved son , and they may present themselves as living holy sacrifices unto him , assuring themselves that he will graciously receive them ; and by the same reason they may offer up their services and duties to him by christ as spiritual sacrifices . 3. the fat and the kidneys of the peac●-offerings were to be burnt upon the altar , but what was to be done with the rest of the flesh , that you may find in lev. 7. the breast and the right shoulder were to be given to the priests the sons of aaron , whereof the former was to be waved before the lord , the latter to be heaved or lifted upwards , and then they were to be given to the priests . it seemeth the rest of 〈◊〉 flesh of the peace-offerings was to be eaten by him that brought the sacrifice of the peace-offering before the lord , who together with his family was to celebrate a holy feast with spiritual rejoycings before the lord. 1. the breast was to be given to god ▪ for what was given to the priests was given to god , because it was given to the priest for the attending on the service of god. this may teach us to give up our breasts , hearts , affections to god in holiness and ob●dience , a my son give me thine heart . thou shalt love the lord thy god with all thy heart , b and with all thy soul , and with all thy mind . 2. the breast was to be waved before the lord , or shaken to and fro . the original word is taken for sifting with a five : so this waving of the breast may teach us what stir●ings of heart , what lively workings of spirit and affections there should be in christians in performing services to the lord. it is not a dead soul without spiritual , life and motion , which the lord regardeth , but it is a wave-breast that he calleth for , an active heart and soul , a stirring spirit like that of david , bless the lord o my soul , and all that is within me bless his holy name . 3. the right shoulder was to be heaved up before the lord , or to be lifted up . this may ●each christians to lift up their souls to the lord as david , vnto thee o lord do i lift up my soul : to seek the things which are above where christ sitteth on the right hand of god , ●o set their affections on things above , not on things on the earth , to have their conversation in heaven . these parts being to 〈◊〉 given to the priests by the lord his command , here we have another ground esta●lishing the maintenance of gospel ministers ●ecording to that of the apostle mentioned be● . the rest of the flesh of the peace-offerings ●●ting to be eaten by him that brought the ●●●rtices , with his houshold , rejoycing in the lord , may teach christians that as christ offered up himself in sacrifice to god to satisfie his justice for the sins of his people , so he inviteth them to feed and feast upon him by faith , with rejoycing , with joy of the holy ghost : this they should do in reading and hearing the gospel , in meditating upon the word , upon christ and the things of christ. and in the use of the lords supper , i conceive this feasting upon the remainder of the facrifice was a special act of communion which the people of israel had with god , part of the beast being offered to god on the altar , part being given to god for the use of his priests , and the remaining part being eaten by him and his houshold who presented his sacrifice : so that in this ordinance they had special fellowship with god , shewing the great priviledge of true believers who have fellowship with the father and with his son jesus christ. saith the lord christ , behold i stand at the door and knock , if any man hear my voice and open the door , i will come in to him and sup with him and he with me : how careful should christians be to keep constant communion with god , that their negligence may not deprive them of this blessed priviledge ? saith the apostle , behold israel after the flesh : are not they that eat of the sacrifices partakers of the altar ? i conceive the apos●le in this place sheweth the christian corinthians that it was not lawful for them to feast with their idolatrous neighbours in their idol-temples , upon the remainders of their sacrifices offered to idols , because their feasts were idolatrous and kept in honour of their iidols : so the israelites in eating of their peace-offering , were partakers of , or with the altar : the altar had part , and they had part , then saith he , the things which the gentiles sacrifice , they sacrifice to divels and not to god , and i would not that ye should have fellowship with divels : the gentiles in scrificing to idols sacrificed to divels , and when they offered part of the sacrifice upon the idols altar , and feasted and fed upon the rest in honour of these idols , they had fellowship with divels : and on the other side , the godly israelitet in the time of the old testament , offering part of their peace-offerings to god upon the altar , and presenting part of it to him for the use of his priests by his command , and then feeding upon the rest , had fellowship with god. the lord christ having offered up himself to god for his people , doth also now offer himself to his people , that they may feed upon him , and in feeding upon him by faith , may have communion with the father and the son. so much of sacraments and sacrifices . now in the third place may be considered , sacred persons , and things subservient to sacred or holy uses : and first the persons ; and among these priests , and principally the high-priests or cheif preists : this officer was an eminent type of the lord jesus christ , and , 1. in regard of his commission or calling to the office. no man taketh this honour unto himself but he that is called of god as was aaron . so also christ glorified not himself to be made an high priest , but he that said unto him thou art my son this day have i begotten thee . as he saith also in another place , thou art a priest for ever after the order of melchisedeck . the lord christ as he was man , was immediately called of god to his office : as he is god , the act of calling was his as well as the fathers , their acts being the same . so god saith of christ as he is man , behold my servant whom i have chosen . he was called and chosen of god to be an eternal high-priest ; and how wonderfully was his calling and commission ratified and evidenced by many infallible signs and tokens ! when he had cured a leprous person , he said , go thy way ▪ shew thy self to the priest , and offer the gift that moses commanded for a testimony to them , that this work may witness that i am called and sent of god : and when he had cast a divel out of the dumb man that was possessed , so that the dumb spake , the multudes marv●lled saying , it was never so seen in israel ; since israel was a nation and a church , there never was a man raised up among them gave such evidence that he was called of god. nicodemus though a young scholar in the school of christ , saith unto him , we know that thou art a teacher come from god , for no ●an can do these miracles that thou dost except god be with him . had he known christ more perfectly , he might have said , except god be in him , except he be personally united to god ; for christ did these things by his own authority , and by his own power had declared so much , and yet such was the ignorance or insolence of the chief-priests and elders , that they took upon them to examine him saying , by what authority dost thou these things , and who gave thee this authority ? had they not been grossely ( if not wilfully ) blind , they might have seen his authority abundantly and most gloriously confirmed by his mighty works . 1. here see the unspeakable goodness of god , instead of those imperfect high-priests under the old testament , to call one to the office who is most perfect every way , even the man christ jesus , personally united to his only and eternal son , even one who is holy , harmless , undefiled , separate from sinners , and made higher then the heavens , one who continueth ever , and hath an unchangeable priesthood , being able to save them to the uttermost that come unto god by him , seeing he ever liveth to make intercession for them . 2. therefore neglect not to come to him , and to god by him . and , 3. if ye come to him in truth , doubt not but he will save you to the uttermost , having a peculiar call from god for this end above all other creatures in heaven and earth . 4. see the humility of the man christ , who did not usurp this high office and dignity , but took it upon him as called of god : how great is their presumption who rashly thrust themselves into such imployments in the church to w ch they were never called of god. 2. in respect of his annointing , but of that i have spoken in the meat-offering . 3. the garments and ornaments of the high-priest were expresly appointed by the lord , who gave particular directions about them . these things might seem to be of small moment considered in themselves , but the spiritual mysteries are to be regarded which were shadowed by them . 1. in general , they are called holy garments for glory and for beauty . i conceive these may signifie the perfect holiness , the incomparable beauty and glory of the lord jesus . his perfect holiness both in his state of humiliation and exaltation , his beauty & glory chiefly in his state of exaltation , as he now sitteth on the right hand of god. labour for an eye of faith to behold the beauty and glory of the lord jesus christ , which if it were clearly discerned , would eclipse all worldly glory , take off the gloss of the creatures and make them appear as dead and withered things . the reason why we are so ensnared with earthly vanities is , because we look upon things in a carnal manner with fleshly eyes , not with a spiritual eye of faith , not with such an eye as moses did , seeing him him who is invisible , and so despising earthly things . labour for union with christ , that partaking of his spirit ye may partake of his holiness and graces , and so of his beauty and glory . holiness beautifieth and adorneth the soul and ptepareth it for perfection of heavenly beauty and glory , whereas sin doth both defile and disfigure the soul , filling it with deformity . this being noted in general i intend to mention some few of the particulars . first , the two precious stones upon the two shoulders of the ephod , or priestly robe , wherein were ingraven the names of the twelve tribes of israel , six in one stone and six in the other , so that the high-priest bare their names upon his two shoulders . 1. this may note unto us , the support which the lord giveth unto his church and to all the living members of it . he beareth them as it were upon his shoulders , hence it is that his little flock hath been preserved in the midst of so many wolves from age to age , vpon this rock i will build my church , aud the gates of hell shall not prevail against it . what a blessed priviledge have they that are in christ , being built upon him as a rock immoveable , and upheld by him , born upon his shoulders who is their eternal high-priest . 2. see how precious the people of christ are in his account , as if their names were engraven in precious stones and set in ouches or bosses of gold. 2. the breast-plate of iudgement , in which was to be set four rows of precious stones , three in a row , in all twelve stones of several kinds , and in these again were ingraven the twelve names of the twelve tribes of israel and so aaron was to bear the names of the children of israel in the breast-plate of judgment upon his heart , when he went into the holy place , for a memorial before the lord continually . 1. see the tender love and affection which the lord christ hath toward his people , he beareth them upon his breast , upon his heart continually ; he shall feed his flock like a shepherd , he shall gather the lambs with his arm and carry them in his bosom , next his heart , and therefore it seemeth the church prayes to christ , set me as a seal upon thine heart : that tender love which moved him to let out his heart blood for their redemption is still so powerful and prevailing with him that he beareth them upon his heart in heaven . 2. ought not christians then to bear christ upon their hearts , to entertain him to dwell in their hearts by faith , to cleave unto him in love , and walk in him following the guidance of his spirit ? 3. christ this eternal high-priest beareth the names of his people upon his breast-plate or heart , now that he is in heaven , before his father , for a memorial before his face continually . i conceive this noteth christ his intercession for his people ; he presenteth their names before his father in heaven , as the high-priest did in the holy place on the earth , which was a figure of heaven . blessed are they whose names god the father readeth engraven upon the breast-plate written upon the heart of his beloved son , in whom he is well-pleased . what is there that such may not obtain of the father through the son ? and how should all labour to give in their names , and to give up their hearts to christ , that he may bear their names upon his heart for a memorial before the face of god continually . thirdly , vpon the hemme of the high-priests robe were placed golden bells , and pomegranates , that his sound might be heard when he went in unto the holy place before the lord , and when he came out : so the lord christ entring in to the most holy place in heaven , after his death and resurrection , maketh a most sweet and pleasing sound in the ears of his father far , beyond that of golden bells ; his mediation and intercession in behalf of his people , grounded upon the merit of his death , sacrifice and satisfaction , maketh heavenly melody before his father ; jesus the mediator of the new covenant and the blood of sprinking , which speaketh better things than the blood of abel . and these pomegranates may well resemble the sweet savour of christs sacrifice . again , aarons bells were heard to sound , not only when he went in to the holy place , but also when he came out . now although the lord christ as he is man continueth within the most holy place not made with hands , and doth not come out again , yet he sent down his spirit upon his apostles soon after , and caused these golden bells to give a most pleasant sound throughout the several quarters of the world , publishing the glad tidings of pardon and salvation through christ to the comfort and refreshing of many thousand souls , and the precious promises of the gospel published in the name of christ , were as pomegranats that yeilded a pleasant smell to the reviving of many fainting hearts and drooping spirits . had we circumcised hearts and ears , gracious spirits , heavenly affections , how pleasant would the sound of the gospel preached , how sweet would the promises of it be unto us ? fourthly , the lord gave this command , thou shalt make a plate of pure gold , and grave upon it like the engravings of a fignet , holiness to the lord , and this golden plate was put on the forefront of the mitre , and so to be worne on the forehead of the high-priest that he might bear the iniquity of the holy things which the children of israel should hallow in all their holy gifts , and it was to be always upon his forehead , that they might be accepted before the lord. the inscription i suppose may be read , either holiness to the lord , or , the holiness of the lord. 1. here see how the lord christ whose holiness and righteousness is of infinite worth and value , the holiness and righteousness of iehovah , of him who is very god , taketh away the iniquities and pollutions of the duties , services , spiritual sacrifices offered by his people . aaron did bear these but in a figure and in a way of representation , christ did really bear them , and his holiness and righteousness of jehovah is imputed to them , and is alone sufficient to take away all their uncleanness , and to procure acceptance for them . how should christians be humbled , that such is the corruption of their natures and imperfection of their graces , that the best of their services , the holiest of their offerings , have such iniquity cleaving to them , that they need the imputation of christs righteousness to cover them . and again , this may comfort them that are in christ , and are sincere in their services , and stir them up to thankfulness , that such a precious remedy is provided them in this case , even the holiness of jehovah . 2. this golden plate with this inscription on the forehead of the high-priest , may intimate unto us , that god the father in the forehead and face of his beloved son , readeth such an inscription of perfect holiness and righteousness that beholding his people in him , he accepteth them as perfectly righteous through him : that as this golden plate with this inscription was placed so eminently on aarons forehead , that it was visible and obvious to the bodily eyes and sight of the people of israel : so the perfect righteousness and holiness of the lord jesus christ is eminently visible to the spiritual eye of his peoples faith , that they may receive sweet comfort in the assurance that their iniquities are taken away through him , and may behold the fatherly love and kindness of the father towards them , and his gracious acceptance of their sevices in the face of jesus christ. one thing more was to be added before , as belonging to the breast-plate of judgement , scil . vrim and thummim ▪ concerning which there is a great question what it was ? wherein it seemeth that neither iewish nor christian writers are yet agreed , whether it were these words engraven upon a golden plate and put upon a breast-plate , or whether the twelve precious stones upon the breast-plate were so called , or what other thing it might be ? howsoever the meaning of the words is plain , which being both of the plural number , signifie lights and perfections . these may point out unto us the fulness of heavenly light , wisdom ▪ and knowledge , and perfection of grace that is in the lord jesus christ. saith he , i am the light of the world : again , i am the truth . and the apostle saith , in him are hid all the treasures of wisdom and knowledge , for in him dwelleth all the fulness of the godhead bedily . this may shew that all by nature are darkness and imperfection , and therefore needing such a saviour who is fullness of lights and perfections , ye were sometimes darkness ▪ but now are light in the lord. god who is rich in mercy , for his great love wherewith ●e loved us , even when we were dead in trespasses and sins , hath quickned us together with christ. and ye are compleat in him , who is the head of all principality and power . they that are natur●lly full of spiritual death , darkness , imperfection , receive spiritual life , light and grace from christ , when once they are truly united to him , and so are compleat not in themselves but in him , upon whose breast are vrim and thummim , in whom is fullness of lights and perfections . and malachy who seemeth to be one of the last prophets before christs coming , to raise up the hearts of the godly in expectation of christs appearing in the flesh , told them , or rather god speaking by him , assured them thus , but unto you that fear my name shall the sun of righteousness arise with healing under his wings , with light to deliver you from darkness , and with healing graces ; the influences of his heavenly perfections to cure the diseases , defects , distempers , of your souls . sixthly , the high priest was appointed for men in things pertaining to god , to offer gifts and sacrifices for sins : so the lord christ was ordained for men in things pertaining to god to offer sacrifice for sins . christ hath loved us and given himself for us , an offering and a sacrifice to god for a sweet smelling savour : how much more shall the blood of christ , who through the eternal spirit offered himself without spot to god , purge your conscience from dead works , to serve the living god ? where it is manifest that he is both the high-priest and the sacrifice , both the offerer and the offering ; as he is the offering or sacrifice , so he was figured by such sacrifices as those formerly spoken of . as he is the offerer or high-priest , so he is figured by the high-priest of the old testament . none was worthy to offer this sacrifice of infinite value but christ himself ; and the infinite worth of christ , god and man , who as the high-priest or sacrificer presented this offering to god the father , and the infinite worth of the same christ presented as an offering , may assure the greatest sinners which truly turn to the lord and come to him , that there is enough done to make atonement and reconciliation between god and them ; only take heed least by neglecting so great salvation , the infinite worth of the high priest and sacrifice prove in the issue an aggravation of your guilt and condemnation . seventhly , the high-priest having killed the bullock of the sin-offering , was to take a censer full of burning coals of fire from off the altar before the lord , and his hands full of sweet incense beaten small , and bring it within the vail , scil . into the holy of holies , and then fire the incense , that the cloud of the incense might cover the mercy-seat , and then to sprinkle of the blood of the bullock upon the mercy-seat , and before the mercy-seat seven times● : so first the lord christ having sacrificed himself entred with his own blood , scil . with the merit and virtue of his blood , into the most holy place within the vail , that is , into heaven it self ; into the second , sci . the most holy place , went the high priest once every year , not without blood , which he offered for himself , and for the errours of the people , but christ being being become an high-priest of good things to come , by a greater and more perfect tabernacle not made with hands , that is to say , not of this building , neither by the blood of goats and calves , but by his own blood , he entred once into the holy place having obtained eternal redemption : so that the merit and virtue of christ his most precious blood is always presented before god in heaven , in behalf of those that truly lay hold on christ. also the sweet incense put upon the fire in the golden censer , and resting as a cloud upon the mercy-seat , may teach us that the sweet incense of christ his sacrifice and offering make way for the persons , prayers , and services of gods people , that so they may approach to the mercy-seat or gracious presence of god in heaven . the blood also sprinkled upon and before the mercy-seat , may note unto us , that the blood of christ procures mercy with god for repenting and believing sinners , and maketh way for them to draw nigh unto god. and so much for this eminent type of christ. the high-priest of the old testament figuring christ the eternal high-priest . in the next place , somewhat might be spoken of the inferiour priests which were of the posterity of aaron . these i take to have been types of the members of christ , of whom it is said , that christ hath loved them , and washed them from their sins in his own blood , and made them kings and priests unto god and his father : to whom also peter saith , ye are are a chosen generation a royal priesthood , an holy nation , a peculiar people . and these are first to offer themselves as sacrifices to god ; i beseech you brethren by the mercies of god , that ye present your bodies , that is i conceive , taking a part for the whole , their bodies and souls , their whole selves , a sacrifice living , holy , acceptable unto god. and therefore all that will approve themselves unto god , must look upon themselves as under a double consecration , as dedicated to god under a twofold notion and respect , both as priests and as sacrifices ; how then should they study , labour , and follow after holiness ? both priests and sacrifices under the old testament were consecrated to god as holy . he that was unclean was not fit as a priest to sacrifice . how should they strive to be holy as the lord is holy , who should be both priests and sacrifices ? and therefore it is said , be not conformed to this world , but be ye transformed by the renewing of your mind , that ye may prove what is that good , that perfect and acceptable will of god. as the priests were chosen out and separated from other men , and consecrated as holy to the lord , and the sacrifices were chosen out and severed from the common herds and flocks , to be offered up to god : so christians must not be conformed to this world , nor follow the common throngs and herds according to the course of the world , but be transformed , new framed in conformity to christ , that they may be both priests and sacrifices acceptable to the lord. secondly , as priests of the new testament , they must offer holy services and duties of obedience as spiritual sacrifices to the lord. offer the sacrifices of righteousness , and put your trust in the lord. the sacrifices of god are a broken spirit : a broken and a contrite heart o god thou wilt not despise . so the apostle speaking of that contribution which the philippians sent unto him , being a prisoner for the gospel of christ , said , i have all and abound , i am full having received of epaphroditus the things which were sent from you , an odour of a sweet smell , a sacrifice acceptable , well pleasing to the lord. it might also be noted how the priests and levites were teachers in israel , as christ is the great preacher and prophet of the church : but i know not whether herein he be not more lively represented by the prophets of the old testament , this belonging to his prophetical office . but here by the way , i think it seasonable to put you in mind that in all the new testament , i am confident it cannot be found that the ministers of the gospel are called priests in respect of their particular calling or office . the extraordinary ministers are called prophets , apostles , evangelists : the ordinary are termed pastors , teachers , sometimes bishops or overseers , elders or presbyters , never priests ; for a priest by office is one that offereth sacrifice for propitiation , for appeasing the wrath of god : and so there is no priest of the new testament but the lord jesus christ : and therefore when prophane persons do in scorn call the preachers of the gospel priests , they commit a double sin , and shew double prophaneness : 1. attributing that name to them which i● proper to christ. 2. accounting that title of christ a word of reproach . and therefore i find not , that ministers of the new testament are any where called priests in scripture , but only as all other true believers are , which christ hath made kings and priests to off●● spiritual sacrifices . if the popish shavelings will take upon them that title , as pretending to offer the very body of christ to god i● the mass , what is that to the ministers of the gospel who detest that abomina●●on ? sixthly , take notice of some sacred thing● that were subservient to sacred or holy ●ses . and , first , the tabernacle , which the lord directed moses to raise , instead whereof afterwards solomon erected a temple . in some things these two agreed , in some they differed . 1. both of them were framed by the lords appointment : for the tabernacle th● lord gave command to moses , exod. the 25 and the 26. and david shews that the lord made choice of solomon his son to build hi● house and his courts , and david gave to solomon the pattern of the temple , and th● things belonging to it by the spirit : all th● said david the lord made me to understand by his hand upon me , even all the works 〈◊〉 this pattern . 2. both were dedicated to god as places designed for his special presence , and therefore each of them was called his house , both were places appointed for special ordinances of god , not to be used elsewhere . they differed in that the tabernacle was a slight frame of boards and curtains , the temple a substantial building . the tabernacle was a moveable tent that might be carried from place to place : the temple fixt upon its foundation in one certain place . i conceive both of them did , 1. primarily signifie the precious body , the flesh , the humane nature of christ : the word was made flesh , and dwelt among us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as in a tabernacle , in a mortal weak body , exposed to sufferings and death . christ being come a high-priest of good things to come , by a greater and more perfect tabernacle not made with hands , &c. so the lord christ calleth his body a temple , destroy this temple , and in three days i will raise it up : the iews seemed to take it of the temple of hierusalem , but he spake of the temple of his body . as god is said to dwell in the tabernacle and temple made with hands , because there he vouchsafed his special presence , there he setteth up his worship and ordinances : so god dwelleth in a peculiar manner , in the humane nature of christ ; in him dwelleth all the fullness of the god-head bodily , or substantially . the godhead is united personally to the humane nature of christ , for verily he took not on him the nature of angels , but he took on him the seed of abraham . the lord christ made choice of the nature of man for his tabernacle , rather than of the nature of glorious angels . hence that part of the great mystery of godliness , god was manifest in the flesh ; the invisible god taking the humane nature into the unity of his person became not only visible but actually seen and manifest in the flesh . this sheweth , 1. his wonderful condescension and voluntary abasement of himself , that he who filleth heaven and earth , was pleased to dwell as it were in a cottage , in the flesh , in the nature of man. the creator became a creature , yet still remaining the creator : the son of god became also the son of man. he who made all things as he is god , was made of a woman as he is man. 2. herein appeareth his unconceivable love to mankind , that he was pleased to become bone of their bone , and flesh of their flesh , their kinsman of the same blood ; for all nations of men are made of one blood : so that there is a consanguinity between christ and other men ; he was pleased to become their brother , he is not ashamed to call them brethren . 3. let all be stirred up to turn to the lord and lay hold of christ , that they may be united to him , as he is united to their nature , though not by the same kind of union ; but as he is personally joyned to the nature of man , so they may be spiritually united to him , receiving his spirit , embracing him , by faith that through union with him , they may be united to god , for the father is in the son. in as much as christ hath made so near an approach to us , as to become one person with our nature , let us take heed lest we become guilty of despising his love , in suffering sin or the world to keep us at a distance from him , to withhold us from closing with him ; for he partaking of our nature , hath made way for us to partake of his divine nature , by participation of his spirit and graces : for by the exceeding great and pretious promises of the gospel , men may be partakers of the divine nature , that is , by christ partaking of the humane nature , who is the substance of the promises , and in whom they are all , yea and amen . 4. how should christians abhor to defile themselves by sin , to pollute that nature of man in their own persons , which christ in his person hath exalted to the right hand of god , far above angels , principalities and powers . when he bringeth in the first begotten into the world , he saith , and let all the angels of god worship him , all the holy angels worship man in the person of christ. take heed then of abaseing the nature of man in your own persons to the service of sin ; and abase your selves exceedingly before the lord , for abaseing your nature in this kind . again in a secondary consideration , i take the tabernacle and temple , for a representation of the church of christ , the multitude of believers . iohn saw the new hierusalem , and heard a voice saying , behold the tabernacle of god is with men , and he will dwell with them . so the church of god is called the house of god , for ( saith the apostle ) ye are the temple of the living god , as god hath said , i will dwell in them and walk in them . 1. how should all that live within the church , professing themselves christians , take heed of defileing the lords tabernacle , and polluting his temple by sin ? how highly is god dishonoured when his temple is polluted ; when any live in a course of sin , or commit gross acts of sin where his gospel is preached or professed ? the priest was commanded to bring the blood of the goat of the sin-offering within the vail , and there to sprinkle it : then it followeth , he shall make an attonement for the holy place because of the uncleanness of the children of israel , and because of their transgressions in all their sins ; and so shall he do for the tabernacle of the congregation that remaineth among them in the midst of their uncleanness . see the cursed ● nature of sin , it defileth the tabernacle and temple of the lord it polluteth his sanctuary , his church , when it is committed within his church , that is among those that profess themselves christians , attend upon his ordinances , believe his gospel : ye that harden your hearts in any evil ways , and make light of continuing in sin , though ye live in the visible church , humble and judge your selves before the lord , depart from iniquity , otherwise assure your selves your sin will find you out . secondly , it is a great height of wickedness when any rejoyce in scandalous sins committed within the church , and make a sport of them : do not these shew themselves prophane graceless wretches ? if thou hadst any sincere love and respect to his glory , thou wouldst not take pleasure in such things as tend highly to his dishonour , but rather bewail and lament them . i conceive the apostle in the 2. of corinth . mentioneth his former epistle written to the same church , and there he saith , out of much affliction and anguish of heart i wrote unto you with many tears , for in that epistle he had reproved divers disorders and scandalous sins committed in that primitive church which was of his planting , and it was such a matter of grief unto him , that he wrote about these things out of much affliction and anguish of heart , with many tears : with what a spirit are they led , who make a sport of such things ? scandalous sins i● the church are to be reproved and lamented as things that defile the sanctuary of christ , and dishonour him : but who can find in their hearts to rejoyce in them but they that are enemies to christ ? again , the tabernacle and temple represented particular christians , each true believer being a spiritual temple to the lord. know ye not that ye are the temple of god , and that the spirit of god dwelleth in you ? if any man defile the temple of god , him shall god destroy . flee fornication : every sin that a man doth is without the body : but he that committeth fornication sinneth against his own body . what! know ye not that the body is the temple of the holy ghost which is in you ? both body and soul is to be consecrated and dedicated to god as his temple for him to dwell in by his spirit . the body is as it were the outward court ; the inferiour faculties of the soul may be compared to the inner court within the first vail : the superiour faculties , the understanding , judgement , conscience , will , may be likened to the inmost court within the second vail , the principal and most holy place of the temple . now as all the courts of the temple and tabernacle were holy being consecrated and dedicated to the most holy god , and sanctified to his holy services and ordinances , and were to be kept holy free from profanations and defilements : so the souls and bodies of christians are to be consecrated and sanctified as holy temples to the lord , and to be kept from all filthiness of flesh and spirit , and to be cleansed dayly ; and when they are defiled by sin , the lord is dishonoured and his wrath is provoked , he accounteth it a defiling of his temple ; whereas the apostle s●emeth to say that every sin except fornication is without the body , &c. i conceive it is to be understood comparatively , that fornication . adultery , whoredom , and sins of that kind , do in more special manner defile the body than other sins ; other sins defile the body also , scil . outward acts of sin wherein the body or any of the members of the body act sinfully . and when the body is defiled with sin , the heart and soul is first defiled , for sin beginneth there , for out of the heart proceed evil 〈…〉 murders , adulteries , fornications , thefts , 〈◊〉 witness , blasphemies , these are the things which defile a man : these and all other sins are the things which first defile the heart and soul , where they are conceived and bred , and then so many of them as are brought forth into outward act defile the body also , some of them more some less , according to their natures and degrees . now there is a severe threatning formerly mentioned , if any man defile the temple of god , him shall god destroy . as ye desire the salvation of your souls and bodies , to prevent the destruction of both , take heed of defiling these temples of god , make a through search , and cast out all the filth which ye find there , by sincere repentance and reformation ; watch against all future defilements : and as atonement was made for the tabernacle by the blood of the sin-offering , so seek to clear your selves from the guilt of your sins by the sprinkling of the blood of jesus applied by faith . seventhly , next to the tabernacle or temple , ye may take notice of the altar of burnt-offering , and as the sacrifices offered up on this altar , and high-priest who was the principal officer , were types of chirst , so it seemeth was the altar , we have an altar whereof they have no right to eat that serve the tabernacle . 1. it was commanded to be made of shittim wood which is thought to have been a choice kind of wood that would not rot , and so fit to resemble the precious body of our lord jesus christ , of whom it is said , he whom god raised again , saw no corruption . the lord christ though he freely laid down his life for his people , and suffered death , yet he rose again in so short a time as to prevent all putrefaction and rottenness , he saw no corruption , and as he preserved his own natural body from corruption , so he shall deliver his mystical body , his church , and the members of it out of corruption , and raise them incorruptible . but , 2. the altar was to be over-laid with brass , for though the wood might be free from rotting and corrupting , yet i conceive it could not endure the force of that fire which was to burn upon it , and therefore it was to have a brazen covering . this seemeth to note unto us the godhead of christ united to his manhood , or that strength which the godhead thus united gave to the manhood , whereby it was so mightily for●ified , that the wrath of god due to the sons of men did not consume it , as the wood of the alta● was not consumed by the fire wherewith the sacrifices were burnt . 3. this altar was placed by the door of the tabernacle , of the tent of the congregation ; it seemeth this was set in the open court that all the people might see it , and behold the sacrifices offered upon it , that their hearts might be raised in expectation of that great and all-sufficient sacrifice of christ which alone satisfieth for sins : so now christ in the preaching of the gospel , is set forth as it were crucified before the eyes of believers . the altar upon which the sacrifices were offered was set by the door of the tabernacle at the entrance into it : whosoever will have a place in the courts of the lord , and abide in his house for ever , must get entrance by christ and his sacrifice ; sin shutteth the door against all , only christ makes way for those that truly come to him and by him to god. saith the lord christ , i am the door , by me if any man enter in he shall be saved . and again , i am the way , &c. no man cometh unto the father but by me : whosoever will come to god , enjoy his favour , enter into covenant , and have communion with him , must come to him by christ. 4. there was an altar to burn incense upon of the same wood with the former , but overlaid with pure gold : christ is the golden altar upon whom the prayers and other services of his people are offered up as sweet incense unto god , by whose merit and intercession they find acceptance . 2. no strange incense was to be offered thereon : so no strange worship must be offered to god in the name of christ of mans deviseing , only such services are to be presented to him as the lord himself hath appointed in his word . in vain do they worship me , teaching for doctrine the traditions of men . the lord alloweth not any strange incense to be offered up to him . eighthly , there was the ark overlaid with pure gold , into which was put the testimony : by which i understand the tables of stone wherein the law was written by the finger of god. this ark was a special token of god his presence with his people , and upon the ark was placed a mercy-seat of pure gold , and the mercy seat was put above upon the ark. as the mercy seat was set above upon the ark wherein the law was , so the lord in dealing with repenting and believing sinners in christ , exalteth and magnifieth his mercy , and covereth their sins whereby they have transgressed his holy law : he sitteth upon a mercy-seat to receive poor sinners that fly from the curse of the law for refuge to the riches of his grace in christ. let all poor souls without strive and hasten to escape from the severity of gods dreadful justice to his mercy-seat through christ , whose blood hath opened a way unto it . they that are sincerely willing to renounce their dearest sins , and to yeild subjection unto christ , may have free access to the mercy-seat , and receive an answer of peace in christ. this ark wherein the tables of the law were written , and the mercy-seat was of the same measure for breadth and length : so they that will have their hearts assured of the saving mercy of god in christ , must have the law of god written by the finger of god in their hearts ; they must be regenerate and renewed by the spirit of christ , and conformed to his holy law. poor souls pursued with the guilt of their consciences and curse of the law , must flee to the mercy-seat of god in christ ; though as yet they do not find any such work in themselves ; but they cannot have their hearts established in the assurance of this priviledge that their sins are forgiven , until they find this gracious work wrought in them , and therefore the lord in d●c●aring his covenant joyneth these two together , this is the covenant , &c. i will put my laws into their mind , and write them in their hearts : and i will be merciful unto their unrighteousness , and their sins and their iniquities will i remember no more . the lord promiseth to the same pr●sons to pardon their sins , and to write his laws in their hearts : as for those that go on securely in sin and yet rely upon the mercy of god in christ for pardon of sin , they deceive themselves . the ark wherein the law was put and the mercy-seat were just of the same size : and repentance which is a change of heart and life , is always joyned with forgiveness of sins . there were two cherubims of beaten gold at the two ends of the mercy-seat with their faces one to another looking towards the mercy-seat : so the holy angels attend upon god the father and the lord jesus christ , for the service of his church ministring for them who shall be heirs of salvation . they are ready with their wings stretched out to execute the will of christ , and do his pleasure for the protection and good of his people . 2. the holy angels look into the mysteries of christ in his gospel , as the cherubims toward the ark and mercy-seat , which thing the angels defire to look into . and the apostle having spoken of the glorious mysteries of christ in the gospel , made known to him by revelation , and made known by him in his ministery , who preached among the gentiles the unsearchable riches of christ , addeth this , to the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of god. how inexcusable is the negligence of those that will not take pains to be acquainted with the mysteries of christ which the glorious angels did search into . ninthly , the fire that was used in the sacrifices of the law , may be considered , 1. as the fire burned the sacrifices which were offered to the lord : so the fire of gods wrath fell upon christ for the sins of the world , when he offered himself in sacrifice to his father to satisfie his justice ; and therefore he was in a grievous agony , and his sweat was it as were great drops of blood falling down to the ground , and he complained my soul is exceeding sorrowful even unto death . and when he was upon the cross , he cried out with a loud voice saying , my god my god why hast thou forsaken me ? 1. see here the love of christ toward sinners , interposing himself between the burning wrath of god and them ; that which was of such a scorching heat to him , would have been a consuming fire to them . 2. how should the hearts of believers be inflamed with love to christ , who endured the flames of divine wrath to save them from everlasting burnings ? 3. how restless should all be until they are sound in christ , that his righteousness may shelter them from the fire of gods wrath ? how unsufferable will that be to them which was so grievous to him . secondly , this fire came from heaven , there came a fire out from before the lord and consumed upon the altar the burnt-offering , &c. and so in the temple built by solomon , fire came down from heaven and consumed the burnt-offering and sacrifices : so the lord sends down that heavenly fire of his spirit upon his people to consume their dross , warm their hearts with holy flames of love and zeal , refine their spirits . so christ is said to baptize his people with the holy ghost and fire . thirdly , this fire was to be kept burning upon the altar continually and never to go out : christians having once the heavenly fire of grace and holy affections kindled in their hearts by the spirit of christ should labour to keep it continually burning , take heed of quenching the spirit . tenthly , the vail may be taken notice of : the apostle intimateth a twofold va●l , for he speaketh of a second vail : i conceive then this second and inward vail was that which was hanged before the most holy place , and the first was that hanging mentioned ; there being three courts in the tabernacle , the first and outermost where the people were : the second where the priests were , between the which two was the first vail : the third which was the most holy place , into which went none but the high-priest , and this was divided from the middle court by the second vail . so the mysteries of the gospel were hidden in a great measure before christ his coming in the flesh , by a vail of ceremonies which are now revealed in christ , at whose death the vail of the temple was rent in twain from the top to th●● bottom . chap. vi. something may be spoken also of sacred observances , which were required of israel under the ceremonial law , these being 〈◊〉 many and of great variety , i intend to touch some of them and pass by the 〈◊〉 . and , 1. consider that restraint that was laid upon them in the use of the creatures ; many of these they were forbidden to eat , as being unclean , not in their own nature , but by the ordinance of god , in this law of ceremonies . 1. this sheweth whereas israel and other nations were all alike by creation , being all ●ade of one blood in the first man and wo●●n , from whom they all descended as so many branches of one common root or stock , ●nd were all alike corrupted by sin unclean in the sight of god , and children of wrath : yet the lord according to the counsel of his own will , was pleased to make a diffe●●nce or distinction , separating the nation 〈◊〉 israel from the rest of mankind , conse●rating the people of israel as a peculiar people to himself , and rejecting the rest as ●nclean . so it is said to israel , thou art an ●oly people to the lord thy god , and the lord ●ath chosen thee to be a peculiar people unto himself above all the nations that are upon the earth . then followeth this prohibition , restraining them from eating divers creatures , the lord hath chosen iacob for himself , and israel for his peculiar treasure . he sheweth his word unto iacob , his statutes and his judgements to israel . he hath not dealt so with any nation , and for his judgements they have not known them . balaam extolling the priviledges of israel , among other passages saith , for from the top of the rocks i see him , and from the hills i behold him . loe the people that dwell alone and shall not be reckoned among the nations , although balaam spake it , yet the lord put the word in his mouth . the people of israel dwelt alone , being separated by the lord from the rest of the world , as a peculiar people and church of god , and was not reckoned among the nations ; they were not put into the common account , and therefore the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated gentiles and heathen signifying properly nations , and being used in scripture for all people except the people of israel , agree exactly with this passage , and shewe●●● that israel was not reckoned among the nations . 1. this sheweth that the lord as a soveraign , a supreme and absolute lord dealeth with his creatures according to his pleasure . what man is able to give a reason why this people should be preferred above all others ? that for so many hundred years the rest of the world should be excluded as aliens from the common-wealth of israel , &c. and israel alone taken into covenant with god ? it was not for any righteousness the lord sound in them , as moses told them , understand that the lord thy god giveth thee not this good land to possess it for thy righteousness , for thou art a stiff-necked people : it was not because of the greatness of thy nation , or the multitude of thy people . the lord did not set his love upon , and chuse you because you were more in number then any people ( for ye were the fewest of all people ) but because the lord loved you , &c. it was a pure act of grace , and work of gods free love towards israel ; and therefore the apostle as one transported with admiration of that which he could not comprehend , breaketh out into this exclamation , o the depth of the riches both of the wisdom and of the knowledge of god , how unsearchable are his judgements and his wayes past finding out ! 2. let us magnifie the goodness of god towards the nations of the world in these latter days , that he hath sent his only begotten son into the world , manifested in the flesh , to break down the partition-wall that was between iew and gentile ; that as now that difference between several sorts of beasts , &c. is taken away , so that they are not opposed to each other as legally clean and unclean , as they were under the law of ceremonies : so the difference between israel and other nations is now also abolished , and it is as free for an people as for the posterity of abraham to partake of the covenant of grace in church-priviledges , both was declared to peter by a vision and a voice from heaven ; for cornelius an heathen captain being directed by an angel to send for peter , the lord prepared this apostle for the journey , by casting him into a trance , and causing him to see heaven opened , and a certain vessel descending unto him as it had been a great sheet , wherein were all manner of four-footed beasts , and wild-beasts , and creeping things , and fowls of the air ; and there came a voice to him , rise peter , kill and eat , but peter said , not so lord , for i have never eaten any thing common or unclean . and the voice spake unto him again the second time● what god hath cleansed , that call not thou common . now when peter came to cornelius and his company , he said unto them , ye know how that it is an unlawful thing for a man that is a iew to keep company , or come unto one of another nation , but god hath shewed me that i should not call any common or unclean . the lord spake of beasts , &c. peter rightly applyeth it to men : so that the lord christ took away the difference of clean and unclean that was under the ceremonial law , both between men of several nations , and between other creatures . how should we in particular stir up our selves to be thankful to the lord , that he hath reserved us for these times , wherein it is as free for us descended from heathen ancestors , to partake of the priviledges of god his covenant , as for the people of israel ; yea , when the israelites being natural branches are cut off through unbelief , we may be grafted in by faith . let us take heed then least our unbelief , impenitency , security , deprive us of this blessed priviledge ; for though none now are unclean , in respect of the nation whereof they are , more then others , yet all are unclean in the sight of god , who remain dead in trespasses and sins , out of christ , whose natures are not renewed and cleansed from their filthiness . 3. observe with thankfulness the liberal use of the creatures which god hath given to his people now under the new testament through christ , above that which he allowed the people of israel under the old testament , for now every creature of god is good , and nothing to be refused if it be received with thanksgiving . nothing that is wholesome for mans body is to be refused as unlawful : and so the same apostle saith , all things are lawful for me , viz. all sorts of meats , for of such things he speaketh in that place ; and therefore whereas blood in particular was forbidden under the old testament , it is now lawful . but it hath been objected that blood was forbidden upon a moral reason , taken from the nature of the the thing forbidden , because the blood is called the life of the creature . for answer i conceive , this is no moral reason , but a natural reason , implying a mystery , scil . to shew that men should abhor cruelty and bloodshed : and so i suppose if we did throughly understand the natures of all the creatures which the israelites were forbidden to eat ; there might be some natural reason given for it comprehending the mystery . again , it seemeth there was also a farther mystery in the prohibition of blood ; for eating of blood and fat are both forbidden together ; scil . such fat as used to be sacrificed , because the blood and fat were both in a peculiar manner to be offered unto god. the blood poured forth signified the taking away the guilt of sin by the death of christ and shedding of his blood . the burning of the fat ( it seemeth ) signified the mortification of sin by the spirit of christ ; and so they might be forbidden both the eating the blood and fat , to teach all not to take to themselves the honour either of their justification or of their sanctification , but to ascribe it wholly unto christ. but it may be said , that blood was forbidden after christ his death and resurrection , by the apostles and elders in the synod of ierusalem . i answer , it was but a temporary decree imposed upon the believing gentiles , that they might not give offence to weak believers among the iews who were not yet clearly satisfied about the abolishing of legal ceremonies , and the extent of that christian liberty which christ had given them . secondly , an other ceremonial observance , was the keeping of their solemn festivals . 1. in general . these feasts may intimate unto christians that gound and matter of joy which true believers have through christ , and accordingly that duty of holy rejoycing in christ which they are called unto : so the angels said unto the shepherds , fear not , for behold i bring you good tidings of great joy , which shall be unto all people , for unto you is born this day in the city of david , a saviour which is christ the lord. and the apostle saith , we are the circumcision which worship god in the spirit , and rejoyce in christ iesus . this is that spiritual feast which the lord promised . in this mountain shall the lord of hosts make unto all people , a feast of fat things , a feast of wines on the lees of fat things full of marrow , of wines on the lees well refined . 2. in special , there were three solemne feasts which they were commanded to observe every year . 1. the feast of unleavened bread , which was annexed to the passeover : of this somewhat hath been formerly spoken . 2. the feast of harvest , which was called the feast of weeks , it seemeth because it was as it were a week of weeks , after that other feast of the passeover and unleavened bread ; scil ▪ seven weeks , the same that is called pentecost , it is called the feast of harvest , their harvest being much earlier then ours in that hot country . this may teach christians to stir up their hearts to sincere thankfulness unto the lord for all his blessings , particularly for the increase of the fruits of the earth , that they may serve the lord with joyfulness and gladness of heart for the abundance of all things . at this feast of harvest , of weeks , or pentecost , the lord christ having ascended into heaven about ten dayes before , did in a more glorious manner send down the holy ghost upon his apostles , that so he might furnish them abundantly with gifts , graces , abilities to gather in his harvest , to bring in the nations of the earth into his barn , into his church , which before were in the open field of ahe world , being strangers to christ , and subject to satan the god of the world and prince of darkness , he had said unto them , lift up your eyes and look on the fields , for they are white already to harvest . and herein is that saying true , one soweth and another reapeth : i sent you to reap that whereon ye bestowed no labour , other men laboured and ye are entred into their labours . the ancient prop●ets that foretold of christ his coming , death , resurrection and ascension into heaven , and that great and glorious harvest wherein the nations of the world should be gathered into christ , were ●eedsmen that did not live to see this rich crop brought into the barn : they died long before the son of god was manifested in the flesh , and the gentiles converted , but the apostles were called to harvest-work , to reap what the prophets had ●own , to gather in the nations of the earth unto christ ; and here the lord christ told them it was harvest-time , the fields looked white● , the fulness of time was come , and they were the reapers that must bring in his harvest , which he had so dearly paid for , even with the price of his most precious blood ; but it was needful that that they should be furnisht in an extraordinary measure and manner for such a work , and therefore the lord christ said unto them , behold i send the promise of my father upon you , but tarry ye in the city of hierusalem until ye be endued with power from on high : do not fall rashly upon the work until i have fitted you for it ; and so he told them , ye shall receive power after the holy ghost is come upon you , and ye shall be witnesses unto me , both in hierusalem and in all iudea , and in samaria , and unto the uttermost parts of the earth : after ye are thus fitted and enabled for so great a work , ye shall go over the large field of the world to bring in mine harvest ; and accordingly at this feast of harvest , the day of pentecost , the lord christ sent down his spirit upon them , wonderfully enabling them for this service . thirdly , there was a third feast , scil . the feast of ingathering , at the end of the year , when they had gathered in their labours out of the field ; i conceive when the last of their fruits , their vintage or grapes , &c. were gathered in : this i take to be the same which is called the feast of tabernacles : this was to begin on the fifteenth of the seventh month which seemeth to answer to our september , and continued seven days ; and again , it is said to be at the time when they had gathered in the fruit of the land ; and they were commanded to take boughs of goodly trees , branches of palm-trees , and the boughs of thick trees , and willows of the brook , and to rejoyce before the lord their god seven days ; they were also commanded to dwell in boothes seven days , that their generations might know that the lord made the children of israel to dwell in booths when he brought them out of the land of egypt . this feast was solemnly kept after the peoples return from captivity . 1. this again may stir up christians to thankfulness unto the lord for all his blessings , and particularly for the fruits of the earth as before . 2. this dwelling in booths and slight tents or tabernacles made of green boughs in memory of their condition when they came out of the land of egypt , the house of bondage , may teach christians often to call to mind their afflictions and low condition out of which the lord hath at any time delivered them ; especially they that are in christ should often and seriously remember that woful bondage and misery under sin and satan , and the danger of condemnation , out of which the lord christ hath delivered them , and labour to be exceedingly thankful for it . 3. they were to go out of their dwelling houses to dwell in booths when they had gathered in their fruits , least when their barns and store-houses were plentifully filled they might forget god who gave them all these things , and set their hearts upon the creatures , resting in their outward enjoyments , giving themselves up to voluptuousness , like him spoken of , luk. 12. soul thou hast goods laid up for many years , eat , drink and be merry : but god said unto him , thou fool this night shall thy soul be required of thee ; then whose shall those things be which thou hast provided ? learn then in the midst of the greatest abundance , to raise up your hearts above all earthly things , to make god your portion , to walk with him in the light of his countenance . 4. this dwelling in booths or tabernacles may teach christians to be affected as strangers here on earth , having no continuing city in this world , their bodies being slight and weak frames easily dissolved , like summer-houses made of green boughs that will suddenly wither ; labour then to make sure of a building of god , an house not made with hands , eternal in the heavens , purchased by the blood of christ for all those that are sound in him : in as much as ye have no continuing city here , seek one to come , and labour for sound evidence to clear your title to it . fourthly , besides these three great feasts , there was to be a memorial of blowing the trumpets upon the first of the same seventh month ; and then upon the tenth day of that month , a day of atonement , solemne humiliation , repentance , and afflicting the soul : so the silver trumpet being sounded in the preaching of the word , summons the hearers to repentance , to afflict their souls , to abase and humble themselves , to turn to the lord with all their hearts , cry aloud , spare not , lift up thy voice like a trumpet and shew my people their transgressions and the house of iacob their sins . this silver trumpet was sounded by iohn baptist preaching in the wilderness of iudea , and saying , repent ye for the kingdom of heaven is at hand , for this is he that was spoken of by the prophet isaiah saying ; the voice of one crying in the wilderness , prepare ye the way of the lord , make his paths strait . yea , the lord christ himself in his own person sounded this silver trumpet , from that time iesus began to preach and to say repent for the kingdom of heaven is at hand . he who gave himself for a sacrifice , and poured forth his blood to make atonement and reconciliation between god and sinners , did preach repentance to them to prepare them for atonement and reconciliation . it is very lamentable to consider how many live under the sound of the silver trumpet many years , and yet are not prepared for atonement and reconciliation to god through christ , nor brought to the beginnings of sound and saving repentance ; but either are secure , careless , dead-hearted , minding earthly things , or resting in outward performances , or openly profane and wicked . oh how dreadful will the sound of that trumpet be at the last day ? for the lord himself shall descend from heaven with a shout , with the voice of the arch-angel , and with the trumpet of god. i say how dreadful shall the sound of that trumpet be to such who go on hardning their hearts in security and impenitency against the sound of the silver trumpet of the gospel . 2. the day of atonement and humiliation was about four or five days before the feast of tabernacles wherein they were to rejoyce before the lord : so sincere humiliation and repentance make way for sound spiritual joy ; blessed are they that mourn for they shall be comforted ; godly sorrow maketh way for heavenly rejoycing : but when a man goeth on to glut himself with the pleasures of sins or earthly contents , not afflicting his soul for sin , he hath no part in this spiritual feast : to such belongs that sad threatning , wo unto you that laugh now , for ye shall mourn and weep . fifthly , consider their manifold washings with water in divers cases , to purifie themselves from legal uncleannesses , ceremonial pollutions ; as when any was cleansed from the leprosie he was to be sprinkled with water mingled with blood seven times , and afterwards to wash both his cloaths and his body in water ; so they that had running issues when they were cleansed from them , were commanded to wash their cloaths and their bodies in water , and so in divers other cases . now the apostle iohn proves that the lord jesus is the christ , thus , this is he that came by water and blood , even iesus christ , n●● by water only , but by water and blood , and i● is the spirit that beareth witness , because the spirit is truth : whereas there was great use of water and blood in the law of ceremonies , the blood of the 〈◊〉 and the water many wayes used for cleansing and purifying , it sheweth that all these things were accomplished in christ , and attained their end in him , he performed and fulfilled what was signified and typified both by water and blood . his blood was shed as the blood of the most perfect sacrifice to take away the guilt of sin , and to justifie sinners and save them from condemnation ; and the sanctifying spirit and grace of christ , cleansing his people from the filth of sin , washing their hearts from wickedness , and making them holy as he is holy , and therefore he addeth , ver . 8 , there are three that bear witness in earth , the spirit , the water , and the blood . and ver . 10 , he that believeth hath the witness in himself ; he that savingly believeth in christ , being united to him by faith , hath this threefold witness in himself : the spirit of christ witnessing with his spirit that he is in christ , reconciled to god by christ , an adopted child and heir of god through christ the only begotten son of god , and heir of all things : the blood of christ cleansing his conscience from the guilt of sin ; the grace of christ resembled by water , sanctifying him and conforming him to christ in holiness ; so that such an one hath an evidence in his own soul , both that jesus is the very christ , and that he is his christ ; for he findeth that christ hath fulfilled that in and upon his soul which was figured by the blood and water under the law of ceremonies . this is a blessed and most precious priviledge which all that are under the gospel should labour with all diligence to make their own . oh , what an happiness is it for christians to have this threefold witness in themselves ! in the mouth of two or three witnesses shall every word be established . here are three witnesses beyond exception . a christian having this threesold witness in himself , in the poorest outward estate , is richer and happier , then all the treasures of the earth and all the kingdoms of the world can make him ; but how few are they that have any other witness of their interest in christ but their own fancy ? how few do seriously and diligently seek for any other ? in that great and last day , how will ye stand in the presence of god when numberless sins are charged upon you ? will ye say christ hath satisfied for your sins , what shall this profit you unless ye be united unto christ ? will ye plead that ye believe in christ , and so are made one with him , where is your witness ? oh take heed of appearing before the all-seeing god without a witness ? and therefore i beseech you consider seriously of your condition , and rest not till ye are in christ , and until he come into your souls both by water and blood , and give you the witness of his spirit . 2. those frequent washings under the law of ceremonies , may stir up christians to frequent endeavours dayly to purifie themselves as christ is pure , to cleanse themselves from all filthiness of flesh and spirit , perfecting holiness in the fear of god , to draw cleansing and sanctifying virtue from christ more and more by faith . they were to wash their bodies and cloaths , to be sprinkled with water seven times . there is a fountain opened for sin and for uncleanness , a fountain of most precious blood , and water of most soveraign virtue : the sufferings of christ and the grace of god are to wash away the guilt of sin , and the uncleanness and pollution of sin . do not forsake your own mercies and neglect so great salvation . it is sad that when such a precious fountain is opened , so few are washed and cleansed . thus much concerning the ceremonial law , to shew how and in what respects it is established by the doctrine of the gospel . chap. vii . there are two other laws mentioned by the apostle in the former part of this epistle , by neither of which men can be justified in the sight of god : one is the law of nature , the other is the moral law , written and delivered in the scriptures . it was needful for the apostle to speak distinctly of both these : for , 1. his great design was to make known the only way whereby men might be justified and accepted as righteous in the sight of god , the righteous judge of all the world , that so they might be everlastingly blessed and saved ; whether by their own works and performances , or by the grace and free favour of god , imputing to them the righteousness of the lord jesus christ , and working faith in their hearts by his spirit , thereby enabling them to receive christ and apply his righteousness to themselves . 2. for the deciding of this question , or the determining this controversie : the hearts , lives , and actions of men were to be tried and examined by a rule of righteousness which the supream law-giver had given unto men . 3. the apostle in this dispute having to do with two sorts of people : 1. the gentiles , or such as were strangers to the commonwealth or church of israel , who had no written law of divine authority among them , he dealeth with them another way , and goeth about to convince them of their guiltiness and unrighteousness and sinning against the law of nature . 2. the people of israel who for many hundred years had been the peculiar covenant-people or church of god , and who had the moral law of god written briefly with the finger of god in tables of stone , and more largely opened in other parts of scripture , by holy men inspired and moved by the holy ghost . these he trieth by this more full and perfect law , and proveth them guilty of sin against the law ; and so concludes that both israelites and gentiles were guilty before god , and there was none of them righteous by his own works , no not one : and therefore all of them were to go out of themselves and to flee to christ by faith , that being found in him they might be freely justified by his righteousness . i conceive therefore that the question or objection in this text being occasioned by the apostles former discourse , doth concern all those laws which he mentioned before , by which he proveth that men could not be justified , scil . the ceremonial law , the law of nature , and the moral law written ; and accordingly the answer taketh in all , yea we establish the law. but because these two do concern the same things , forbidding the same sins and commanding the same duties ; and what is more imperfectly contained in the law of nature , is far more perfectly declared in the moral law written . i do not hold it so necessary to shew how these two are severally established by the doctrine of the gospel ; for if this be made evident concerning the moral law written , which being more large and full comprehendeth the law of nature in it , it will follow that the law of nature is established also . notwithstanding in as much as the apostle hath shewed that none can be justified by the light and law of nature , i think fit to speak something briefly of that also , as conceiving it to be included in this objection , and the apostles answer to it . the point then which i observe is this , that god hath given to men a light and law of nature : this i take to be plainly expressed in divers passages of the first and second chapters of this epistle , and twice implyed in this verse : 1. in the objection , do we then make void the law through faith ? doth the doctrine of justification through the righteousness of christ applied by faith , excluding all other ways of justification , make the law of ceremonies , the law moral , the light and law of nature ( as formerly mentioned ) of no effect , altogether void , of no force or use ? 2. in the answer , we establish the law ; and as the law of ceremonies , and the law moral , so the law and light of nature : so that the apostle sheweth according to the point , that god hath given unto men a light and law of nature . that which may be known of god is manifest in them , for god hath shewed it unto them ; for the invisible things of god are clearly seen , being understood by the things that are made , even his eternal power and godhead , so that they are without excuse● , because that when they knew god , they glorified him not as god , &c. where it is manifest the apostle speaks of the law and light of nature common to men in general , even to those that had no light of scripture , nor written law of god , 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 hearing witness , and their thoughts the mean while ( or between themselves ) accusing or excusing one another . for the underderstanding of this point let us consider , 1. what this light or law of nature is ? it may be described thus , it is the knowledge which god hath given unto man in their natural estate since the fall of men , whereby he hath in some degree made known unto them himself , and the good they ought to do , and the evils they ought to shun . 1. it is given of god : so in both those places of scripture mentioned before , in the one 〈◊〉 is said , god hath shewed it unto them : in the other , they shew the work of the law written in their hearts . now who can write immediately upon the heart and soul , but god who is the father of spirits , who formeth the spirit of man within him , and therefore i do not call it the law of nature in this sense , as if it were propagated from adam by natural generation , but because it is given of god to men as generally , as if it were born with them . the prophet sheweth that god giveth to the husbandman his skill and knowledge , for his god doth instruct him unto discretion , and doth teach him ; this also cometh forth from the lord who is wonderful in counsel , and excellent in working . so the lord saith of bezaleel , i have filled him with the spirit of god in wisdom and in understanding and in knowledge , and in all manner of workmanship , to devise cunning works , to work in gold and in silver , and in brass , &c. so that if god be the giver of skill and ability for arts and handy-crafts , we need not doubt but he is the author of the light and law of nature given unto man , whereby they see a difference between truth and falshood , good and evil ; and the lord may give excellent gifts of this kind to such men , to whom he giveth no sanctifying and saving graces . 2. it is a knowledge . so it is said , they knew god : they have a knowledge . so it is said of christ , that was the true light which lighteth every man that cometh into the world . the son of god giveth this common light generally to men . this light differeth much from that light of life which christ giveth to them that follow him , whereof he speaketh , chap. 8. i am the light of the world , he that followeth me shall not walk in darkness , but shall have the light of life . this is meant of a spiritual saving light leading men to everlasting life , which is given to none but them that follow christ : but there is a common light and knowledge which christ giveth to them that are strangers to him ; yea , to such as are his enemies . 3. this light and law of nature , is given unto men in their natural estate since the fall , since their nature was corrupted by sin . before the fall , while man was in the state of primitive integrity , as god had created him in his own likeness after his image , that is in wisdom righteousness and true holiness , the light and law which god implanted in man was clear and perfect , man had an exact rule imprinted upon his soul to walk by . but this rule being defaced by the sin of man , the lord gave men some degree of light and knowledge in this state of corrupt nature , which in many things might restrain their corruptions from breaking out into such extremities as satan and their own lusts might stir them up to , and whereby they might be reduced into a more orderly course of life : and manifest effects of this have been found , not only in natural persons living under the gospel which were strangers to the life of grace , but also in many heathens who never heard the doctrine of salvation ; yea , in some heathen persecutors of the church , as trajan , antoninus philosophus , and iulian the apostate . 4. it was said in the description that by this light of nature god hath in some degree made known himself unto them . so the apostle saith , that which may be known of god is manifest in them , for god hath shewed it unto them , i conceive by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which may be known of god , the apostle meaneth that which may be known of god without special revelation , such as is declared in scripture ; this was manifest in them by that common general light of nature which god had given them : for , 1. they had inward principles of natural light . and , 2. they had the works of god , 1. his works of creation ; for the invisible things of him from the beginning of the world are clearly seen , being understood by the things that are made , even his eternal power and godhead . the heavens declare the glory of god , and the firmament sheweth his handy-work ; their line is gone out into all the earth , and their words unto the end of the world . the creatures do as it were speak out the excellency and glory of their creator to all the nations of the world . 2. his works of providence : god hath made of one blood all nations of men for to dwell on all the face of the earth , and hath determined the times before appointed , and the bounds of their habitation , that they should seek the lord , if happily they might feel after him and find him , though he be not far from every one of us , for in him we live , move , and have our being . so the same apostle told the heathens that god in times past suffered all nations to walk in their own waies , not giving them the light of his word to guide them in the way of salvation , nevertheless ( saith he ) he left not himself without witness in that he did good and gave us rain from heaven , and fruitful seasons , filling our hearts with food and gladness : by his works of providence he made some discovery of himself unto them . i conceive by this light of nature within them , and the light which was held forth unto them by the works of god from without , they might know that there was a god , and that this god was of infinite perfection , eternal , almighty , most wise , good , righteous , that he was to be served and worshipped iu such a way as was pleasing to him , that as the world was made by him , so both it and all the creatures in it were under his government , that as a righteous judge he would punish evil doers , and reward the righteous . they might by the light of reason , conclude that none of the creatures could make themselves ; for nothing can act before it hath a being , and therefore all the creatures must receive their beings from a cause that was before them : hereupon they might assuredly gather , that there is a first universal cause of all things , who is eternal without beginning , of infinite perfection . the orderly and perpetual motion of the heavens , sun , moon , and stars : the continual succession of day and night : the spring , summer , harvest , winter : the correspondency and harmony that is between the creatures , being fitted and suited to each other ; the sun drawing of vapours from the earth , and waters into the air , there to be botled up in the clouds , the clouds sending down showers upon the earth , the earth bringing forth grass , herbs , corn , and other fruits for the use of men , beasts and fowls ; and the beasts and fowls themselves , fitted for the use of men ; the senses of the body and their objects fitted and suited to each other : there are sounds and voices , and an ear to receive them , there are colours , and there is the eye fitted to behold them , so of the rest ; yea , how exactly are the several parts of the same body fitted and suited to each other ? these and many other things discernable by the light of nature , might clearly convince men that there is a god of infinite power and wisdom who is the cause and author of all . fifthly , it was said that by this light and law of nature , god hath given unto men in some degree to discern the good which they ought to do , and the evil which they ought to shun . so ye heard before , the apostle saith , the gentiles having not the law , do by nature the things contained in the law ; they do some things contained in the written law of god , though they have not this law : how ? by nature , by the light and law of nature ; and in so doing they shew the work of the law written in their hearts . the heathen philosophers have written much in commendation of moral virtues , and set forth the odiousness of many vices and dishonest practices . abimelech king of gerar blamed abraham , when out of weakness calling his wife his sister , he seemed to lay a snare before him , and give him occasion to commit adultery unawares : what hast thou done unto us ? and what have i offended thee that thou hast brought on me and on my kingdom a great sin ? thou hast done deeds unto me that ought not to be done . so he said to sarah concerning her husband abraham , behold he is to thee a covering of the eyes , unto all that are with thee , and with all other : thus she was reproved . thus much of the description . secondly , we may consider the imperfection of this law and light of nature . 1. in general , it is not sufficient to bring men to blessedness and salvation . the lord christ saith , i am the way the truth and the life , no man cometh unto the father but by me , neither is there salvation in any other , for there is none other name under heaven given among men whereby we must be saved . whosoever shall call on the name of the lord shall be saved : how then shall they call on him on whom they have not believed ? it must be a prayer of faith , and where sound faith is there are other saving graces . and how shall they believe in him of whom they have not heard ? and how shall they hear without a preacher ? so that the light of nature was not sufficient unto salvation . 2. in special , i conceive the law and light of nature was defective and imperfect , 1. in it self : i suppose it did not make known unto men the great mystery of trinity in unity , three persons in one god , nor the state of perfection wherein man was created , nor his woful fall and revolt from god. their own experience taught them that the nature of man was inclined to evil , the powers of the soul disordered , the senses misleading the affections , the affections leading reason captive ; but they had no light to discover to them the first cause of all this mischief : they were as far to seek concerning the remedy . that great depth of the incarnation of the son of god , of god manifest in the flesh for mans redemption , was hidden from them : their own consciences accused them and condemned them as guilty , but they had no light to shew them how divine justice might be satisfied ; they knew not of the blood , righteousness , sacrifice , satisfaction of jesus christ god and man , that is sufficient to take away sin and to make peace between god and sinners . the light of nature could not enable them to see into the mystical union between christ and believers by his spirit and their faith . the doctrines of free justification by the righteousness of christ imputed , of regeneration , adoption , sanctification , communion with god , resnrrection unto glory , are not revealed by the light of nature . this light did nor shew them how to walk before god , unto all pleasing ; it did not teach them the right way of mortifying their lusts , of walking in the spirit ; it did not discover to them the special institutions of god , and ordinances of his worship . secondly , it was defective and imperfect by reason of the subject , the soul of man in which it was : this light and law of nature being given to men in their corrupt natural estate is much darkned by the natural blindness , errours , vanities , lusts that are in the minds and hearts of men ; as if a man write upon fowl and blurred paper , how much is lost of that which is written ? and how hardly is it read , sometimes a sentence broken off in the midst , here and there half words , one letter mistaken for another : so the light and law of nature being put into the defiled hearts and souls of men , hath many defects in it . thirdly , it may be considered of what use this light and law of nature was , sith ▪ it was defective , and not sufficient to lead men to salvation . it might be useful , 1. for the glory of god , who by this means had a witness in the hearts and consciences of men , of natural men , yea ▪ of heathens , that he loved righteousness and hated wickedness , their own consciences pleading for god against them . 2. it was of use for the preservation of humane societies , in families ●nd common-wealths , keeping men within some limits of common honesty , and preventing those outrages which the violence of mens lusts , and the power of satan might hurry them into . 3. i conceive it might be useful as a remote preparative for the receiving of the gospel in some to whom the word of salvation was tendred , for though the pride and prejudice of mens natural spirits might cause them to resist the holy ghost , speaking in the gospel preached : yet the light of nature well improved , finding nothing in the doctrine of the gospel contrary to it , but far above it , might incline the minds of many to attend to a far higher and more glorious light , shining in the doctrine of salvation . i speak of this but as a remote preparative whereby ingenuous spirits might be moved to give heed to the gospel , but it must be a far higher cause even the mighty power of christ his spirit , that can bring them to receive the gospel in an effectual and saving way . fourthly , how doth this light and law of nature leave men without excuse ? i conceive , first , because they did in many things shut their eyes against the light , not seeking to increase that light received , by improving their reason and understandings : as one candle lighteth another , so one degree of light improved begetteth another , and so there is lumen de lumine , light ( as it were ) springing from light , whereas light smothered endeth in darkness . 2. because they did not act according to that light received , nor walk according to those natural abilities which they had . the heathens lived in gross idolatry against the light of nature , whereby they might have learned that dead images were utterly unfit to represent the living god. carnal christians sin against the light of nature : as in many other things , so i conceive in not submitting to that higher light of spiritual mysteries , so as to receive the love of the truth that they may be saved . the use of this may be , 1. to inform us , that acts againt the law of nature are sings against god , not only as they are against his written law , but also as they are against the law of nature , because ( as the point sheweth ) god hath given unto men this light and law of nature : the impression of this law of nature upon the hearts and souls of men , is one of the acts of his legislative power . i conceive when the prophet saith , the lord is our iudge , the lord is our law-giver , the lord is our king , he will save us , he speaketh of god in reference to his church , to whom he hath a more peculiar relation of this kind : he gave them his law written in the scripture , and he raigneth over them as a king in a special maner , blessed is the nation whose god is the lord , and the people whom he hath chosen for his own inheritance : the church is the lords inheritance . a king may have an hereditary ▪ kingdom which he maketh greatest account of , and he may have other tributary kingdoms subject to him to which he giveth law also . so david was king of israel in a peculiar manner , but he had also the kingdoms of edom , moa● , ammon , syria , &c. under him . the lord looketh upon the church as his peculiar kingdom , and to them he hath given a perfect law in writing in the holy scirptures ; but besides that , he hath a universal soveraignty and dominion , the authority of a law-giver over all the nations of the world , iews , turks , indians , &c. the lord most high is terrible , he is a great king over all the earth . and again , god is king of all the earth . and so he is a law-giver to all the nations of the earth : if he giveth not the light of his word and his law written in the scriptures to many nations , yet he giveth to them all the light and law of nature ; and therefore the transgressions of the law of nature are sins against god. the apostle saith , until the law sin was in the world , but sin is not imputed where there is no law : nevertheless death reigned from adam to moses , even over them that had not sinned after tbe similitude of adams transgression . sin was in the world before the law was given on mount sinai , but how can it be just to charge sin upon them who had no law against which to sin ? nevertheless death raigned from adam to moses , even over them that had not sinned after the similitude of adams transgression : who are they ? some seem to understand infants only , who sinned not actually in their own persons as adam did , yet dying in their infancy , were guilty of original sin . others take it for all that lived between the time of adam and moses who sinned not after the similitude of adams transgression , because they sinned not against an express law , given by revelation from heaven , as adam did , who sinned against that express prohibition of god , forbidding him to eat of the fruit of the tree of knowledge of good and evil , under the pain of certain death and destruction . i conceive this latter sense more probable , because of that special limitation of time from adam to moses ; for the case of those that dye in their infancy , for ought i know , is the same , whether before or after the time of moses , before and after the law written ; but the condition of those that lived between adams time and that of moses differed from those that lived after . now the apostle sheweth that death the punishment of sin fell upon them , so did many other judgements , the flood destroying the old world , the showr of fire and brimstone upon sodom fell within the compass of that time ; and therefore certainly they were guilty of sin , and justly punished , because these calamities ▪ were the just judgements of god , who is the righteous judge of all the world ; and therefore although these sinned not against any positive law of god delivered to them either by word or writing , yet they sinned against the light and law of nature which god had given them . secondly , this may shew us the reason and the justice of those severe executions of god upon heathen nations , who had no scripture nor written law to sin against . they sinned against the light and law of nature , for the wrath of god is revealed from heaven against all ungodliness and unrighteousness of men , who hold the truth in unrighteousness , because that which may be known of god is manifest in them , for god hath shewed it unto them , &c. the judgements and calamities publick , national , private , personal , brought upon any of mankind in several ages , are evidences of gods wrath and displeasure against them , and therefore proofs of their sin and guiltiness against god ; otherwise the lord who is perfectly righteous would not bring these evils upon them : and among the rest , the death of the body is a universal declaration of the wrath of god against mankind for sin . if any should be free from all other evils , yet this alone would be a sufficient proof of their sinfulness ; and therefore the lord said unto adam , and in him to each particular person of his posterity , soon after he had sinned , and they had sinned in him , dust thou art , and to dust thou shalt return . by one man sin entred into the world , and death by sin , and so death passed upon all men , for that all have sinned . euery dead corps , every funeral that ye see or hear of , all the persons that have died from the beginning of the world unto this day , have by their death manifested the wrath of god against sin , and mens guiltiness before the lord : for though through the grace and mercy of god in christ , the death of a true believer is turned into a blessing and made an inlet or entrance into everlasting life , yet in its own nature it is a consequent of sin , and sin was the original of it . in special , the heathens who had not the mind of god so fully revealed to them as those within the church , yet had the light and law of nature , and in sinning against that light and law were justly punished ; for they held the truth in unrighteousness . this common light and law of nature was the truth of god , und they by opposing their wills and lusts against it , and so not following the guidance of it , were found guilty of fighting against god and crossing that light which the lord had given them , and therefore the lord dealt with them as enemies . so the lord punished sodom and the cities adjoynning with fire and brimstone . so the canaanites and amorites were destroyed for their sins against the light and law of nature , and israel was planted in their land. the lord told abraham that his seed should possess it , but not until after four hundred years , why ? because the iniquity of the amorites was not yet full : so that it was the fullness of their iniquity which was the cause of their destruction ; it was because their sin was come to its full height , that they were rooted out . so the lord having forbidden israel the practice of divers great sins saith , defile not your selves in any of these things , for in all these things the nations are defiled which i cast out before you . and the land is defiled , therefore i do visit the iniquity thereof upon it , and the land it self vomiteth out the inhabitants . the lord threatned divers grievous judgements by the prophet amos against many heathen nations , syria , the philistines , tyrus , edom , ammon , moab . all the miseries of war brought upon heathen nations , what were they but revelations and reall demonstrations of the wrath of god from heaven for their sins against the law and light of nature ? the ruining of the babylonish monarchy by the medes and persians , of the persian by the macedonians and grecians ; the macedonians by the romans ; of the roman by the saracens and turks on the one side and divers northern nations on the other ; these and the like were just judgements of god upon heathens for sins against the light and law of nature . so i conceive the cruel spaniards were unjust executioners of the righteous judgements of god upon the poor indians or americans for their sins against the same common light and law of nature : for the lord executeth just judgements by wicked men , yea by divels , who aime not at all at the lords end , but either delight to exercise their malice and cruelty , or act thus to make a ful conquest , and utterly disable a people to make head again . thirdly , this may clearly convince us that the sins of christians are far more heinous then the sins of infidels and heathens , because they sin against the same law and light of nature which heathens did , and beside against a far clearer light and more perfect law delivered to them in the holy scriptures of the old and new testament ; for the light and law of nature though it was given to the heathen , yet it was not peculiar to them , it was not limited to them alone , but was common to them with others : it is given also to iews who have the old testament also ; it is given to christians who have both old and new testament , and therefore their sins are highly aggravated . so the the lord by the prophet amos , having threatned heavy judgements against those heathen nations mentioned before , then turneth his speech to the people of iudah , thus saith the lord , for three transgressions of iudah and for four i will not turn away the punishment thereof , because they have defiled the law of the lord , and have not kept his commandment , and their lies caused them to err , after the which their fathers have walked ; but i will send a fire upon iudah and it shall devour the palaces of ierusalem : they had the written law and commandments of god which the other had not , and therefore they despised and kept not ; they had the truth of god revealed from heaven , and delivered to them by moses and the prophets immediately inspired by the holy spirit of god , but they rather chose to walk in lyes after the example of their fathers , and therefore their sins were much more sinful than those of the heathens . then he threatneth israel , scil . the rest of israel , the kingdom of the ten tribes who followed the sin of ieroboam ; charging them first with barbarous cruelty and oppression contrary to common humanity , because they sold the righteous for silver , and the poor for a pair of shoes . i conceive he speaketh especially against that great sin of judges and magistrates , in perverting justice for bribes , and withal against them which hired such corrupt officers to act unjustly by giving them rewards ; they sold the righteous for silver , they exposed the innocent to the lust and will of their adversaries for mony , and the poor for a pair of shooes . either because being once corrupted with some considerable gains , they afterward were so hardened in their sins , that they would pervert justice for a pair of shooes , for a triflle ; or else because they could not get much for giving sentence against a poor man in his cause , because their adversaries would not offer much to have their will of them who had little to loose : these corrupt judges would transgress for a petty-bribe where no more was to be had . that pant after the dust of the earth on the head of the poor , or as one readeth it , that pant or breath after the head of the poor , that they may cast it down to the dust of the earth : if we take it the former way , the sense may seem to be this , when they have overthrown the poor and laid him in the dust , such is there inhumane cruelty , that they are not satisfied with his misery , but desire his utter ruine and destruction . 2. an other sin was abominable uncleannness , that father and son would lye with the same woman ; which is set forth and heightned with this aggravation , they prophaned the holy name of god , pretending to be the people of god , and yet committing such lewdness : this highly redounded to the lords dishonour above the sins of meer heathens . 3. their wicked glorying and triumphing in their oppression and prophaning that worship which themselves had embraced as religious , laying themselves down upon clothes laid to pledge by every altar , keeping the garments of the poor which they had taken to pledge , and being so far from restoring them according to the law , that they durst lye upon them by the very altars , and drink the wine of the condemned in the house of their god , feasting themselves in the temple of their god with the very spoils taken from those whom they had unjustly condemned , these sins of israel are aggravated divers ways in the words following : there israel and iudah are both joyned together , hear this word that the lord hath spoken against you o children of israel , against the whole family which i brought up from the land of egypt , saying , you only have i known of all the families of the earth , therefore i will punish you for all your iniquities : the lord had owned them above others , and made himself known to them above all other people , and therefore their sin was greater than others , and they might expect more gievous punishments : how much more are sins of professed christians more heinous than those of the heathens ? who have greater light then the people of israel had , having the new testament added to the old ; who have the lord jesus christ set forth before them in the gospel , not under types and shadowes , but clearly , not as to come , but as already come , actually crucified for sin , buried , risen again , ascended into heaven ? the lord christ sheweth that the sins of corazin and bethsaida were more heinous than those of tyre and sidon , and their condemnation would be more intolerable in the day of judgement , because they sinned against greater light . the like comparison he maketh between capernaum and sodom . and the very name of christian is an aggravation of the sins of those who profess themselves christians . this name was first given to them that professed the faith of christ at antioch , because of the great success of the gospel there . barnabas and saul or paul , a whole year assembled themselves with the church and taught much people , and the disciples were called christians first at antioch . the denomination of a christian is derived from the blessed and glorious name of christ himself as he is annointed of god the father with the spirit above measure : what signifieth a christian then , but 1. a member of christ united to him as the head of the whole mystical body of the church ? how great is the sin of those that can themselves christians , and suffer themselves to be led by satan the enemy of 〈◊〉 , readily entertaining his suggestions and temptations , serving this prince of darkness in the work of darkness ? saith the apostle , shall i take the members of christ and make them the members of an harlot ? god forbid , or let it not be : what , know ye not that he which is joyned to an harlot is one body ? for two saith he , shall be one flesh . it is a fearful thing for a man professing himself a christian , that is , a member of christ , to make himself a member of an harlot : or for a woman making the same profession , to make her self the member of a fornicatour or adulterer . 2. the name of a christian signifieth one that partaketh of the annointing of christ , of the same spirit and the same graces , in some measure wherewith christ was annointed above his fellows , yea above measure : he which stablisheth us with you and anointeth us is god. the graces of christ derived from him to christians , are compared to that precious ointment under the ceremonial law , that was made of principal spices , pure myrrhe , sweet cynamon , sweet calamus and cassia , sweet aromatical choice ingredients , which being artificially compounded together , what a sweet and fragrant smell did it yeild ? but how far doth the sweet savour of that spiritual ointment , the graces of the spirit derived from christ to true christians , excel this material ointment ? how great is their guilt in the sight of god that profess themselves christians , that is , anointed of god , and yet cherish in their hearts noisome and unsavory lusts , and wallow in the mire , and in the stinking sinks of abominable sins ? who profess themselves christians , i. e. anointed with heavenly gragrac●s , and yet remain graceless and profane . 3. the name christian signifieth a disciple , a scholar , a follower of christ. how great is thy sin ? 1. if under this name thou livest in ignorance , dost thou not herein cast a great reproach upon the lord jesus christ ? hast thou been 20 , 30 , 40 years his disciple , his scholar , and hast thou learned little or nothing all this while ? hadst thou any sincere love to christ and his doctrine , how is it that thou hast profited no more ? 2. wilt thou call thy self a christian , that is , a disciple or follower of christ , and dost thou not cease to act and walk contrary to him , in drunkenness , in riot , revellings , chamberings , wantonness , &c. dost thou not herein highly dishonour christ in calling thy self a christian or follower of christ ? is not this as if thou shouldst say christ taught thee these things , and walkt before thee in such ways as these ? oh take heed lest thou be found guilty of a kind of real and implicite blasphemy ! is it not either a mocking of christ , or an implicite blaspheming of christ for people to call themselves christians , that is , followers and scholars of christ , and to go on from time to time in lewd and wicked courses ? how grievous is the sin of them that live under the gospel and are more obstinate , more stubborn , more hardned in their sins than divers of the heathens ! so the lord christ sheweth that the heathens of tyre and sidon would have repented in sackcloth and ashes , if the same means had been afforded them which corazin and bethsaida had . the men of nineve shall rise in judgement with this generation , and shall condemn it because they repented at the preaching of ionas , and behold a greater then ionas is here . if the ninevites abounding in wealth and pleasure , their city being the head of the assyrian monarchy , an heathenish people , did so far relent at the preaching of ionas who came among them from a strange nation ; oh tremb●e to think of your account if ye continue to harden your hearts against so many sermons , so many messages brought unto you in the name of christ and confirmed by his authority . will ye be able to hold up your faces before the men of nineve in the day of judgement ? how grievous is the sin of professed christians living under the light of the word and gospel of christ , who on the one side having nothing in them better then the wiser sort of heathens . and 2. live in such practices as the better sort of heathens abhorred and scorned ? 1. how many living under the gospel have nothing in them better then some of the heathens ; nothing practically better , no better frame of soul , no better resolutions and affections , nothing of christ his regenerating spirit , nothing of his renewing grace , nothing of the new creature . it may be they have some more knowledge of christ and his gospel then heathens ; so have the divels : but they have no better hearts than heathens . 2. how many such live in the ordinary practice of such sins which the wiser sort of heathens abhorred and scorned ? how disgraceful was drunkenness by the light of nature to sober heathens , and how did they despise drunkards ? what discourses have seneca and pliny against drunkenness , setting it forth not only as odious but as ridiculous , shewing the baseness and sillyness of such courses : yea , are there not many turks at this day who would scorn to make themselves such sotts as many professed christians do ? what notable passages hath tully against chearing and indirect dealing in matter of contracts , bargains , &c. the like may be said of many other cases . let us then lay to heart the abounding of sin and wickedness among us against the light and law of nature , aggravated by the light of the written law , the everlasting gospel of christ , and yet humble our selves and cry mightily unto the lord , if it be possible that his wrath may be turned away from us ; and let us every one in particular exceedingly tremble to be found christians in name , and heathens in heart and life , and therefore worse than meer heathens . chap. viii . i proceed now to the moral law , concerning which the apostle saith it is established by the doctrine of justification through the righteousness of christ apprehended by faith without any consideration of the works of the law performed by the person justified . by the the moral law i understand , the law written in the scripture , whereof we have a brief sum or abridgment in the ten commandments , which again is contracted into a narrower compass , thou shalt love the lord thy god with all thy heart and with all soul , and with all thy mind . this is the first and greatest commandment , and the second is like unto it , thou shalt love thy neighbour as thy self . the law thus abridged , is largely unfolded in other parts of scripture , with the additions of many threatnings against disobedience , and promises to obedience . 1. then i intend to propose a general point of doctrine , and then to point at the particulars comprehended in it . the general doctrine is this , that the gospel teaching the free justification of believers without consideration of any works of theirs done in obedience to the law , but through the righteousness of christ alone , applied by faith , doth establish the moral law. so it is shewed in this text , through faith the law is established . that which i desire to clear unto you is , how or wherein the moral law is established by faith : this may be shewed . 1. negatively . 2. affirmatively . and so we may come to the several branches or special doctrines comprised in this general . 1. negatively , thus , the moral law is not established , but declared to be of no use for the justification of sinners in the sight of god , by the doctrine of justification through the righteousness of christ imputed of god and applied by faith : or , more briefly for help of memory thus , iustification by faith in christ , excludeth justification by the works of the law. this ye may take as a point of doctrine implied in the text , if it be compared with the apostles foregoing discourse , to which it hath relation . for the apostle speaketh of it as of a thing strongly proved and concluded as clear and certain , that it being declared and demonstrated that none have fulfilled the law but all are found guilty of sin against the law , therefore none can be justified in the sight of god by the works of the law ; hence it followeth that there is no way remaining for any of mankind to be justified and approved righteous before god , but only through the righteousness of christ imputed to them of god and applied by faith : hereupon ariseth the q●estion or objection in the text , do we then , &c. and the answer is , yea , we establish the law , that is , it is established in other respects , and for other ends and uses , but is declared to be void and of no use at all for the justifying of sinners by any works which they can perform in obedience to the law. so that as the ceremonial law is declared by the doctrine of the gospel to be of no use either for justification of sinners or for outward observation , and yet established in other respects as hath been shewed : so the moral law by the same doctrine of the gospel , is declared to be of no force for justification of sinners , and yet established in other respects . for the present the negative is to be considered . so the apostle having spoken of the priviledges of the people of israel above the gentiles , as in other regards , so chiefly because unto them were committed the oracles of god , then moveth a q●estion , what then ? are we better than they ? no in no wise : for , we have before proved both iews and gentiles that they are all under sin , as it is written , there is none righteous no not one . the israelites though they had outward church-priviledges above the gentiles , yet were no better by nature than they ; they were children of wrath by nature as well as others , and it was as impossible for them to be justified by their own righteousness or works of obedience to the law , as it was for the heathen . therefore by the deeds of the law there shall no flesh be justified in his sight . two things may be considered here for the opening and confirming this point . the first is this , what grounds there are in general to prove that none can be justified by their own works p●rformed in obedience to the law. 2. how this is declared by the doctrine of the gospel . of the former , the general grounds may be three , the first taken from the consideration of the state of man , as he is in and of himself . the second from the law. the third from god who is both the lawgiver and iudge . 1. from man. he is from his birth a lump of flesh filled with carnal lusts and fleshly corruptions . that which is born of the flesh is flesh ▪ and in this flesh dwelleth no good thing , and this carnal and fleshly mind is enmity against god ▪ it is not subservient to the law of god , neither indeed can be ; so then they that are in the flesh cannot please god , they are all dead in trespasses and sins ▪ inclined to walk according to the course of this world , according to the prince of the power of the air , the spirit that now worketh in the children of disobedience , and are by nature the children of wrath ; and therefore every imagination of the thoughts of mans heart by nature is only evil continually : and therefore the apostle counted all things which he had of himself out of christ loss and dung , for the excellency of the knowledge of christ jesus : all his own righteousness and best performances out of christ were as loss and dung , and therefore of no weight nor worth towards his justification , of no value at all towardrs the satisfying of gods justice . if any say that after he was in christ renewed by his spirit his works were of some value , i answer , 1. that is nothing to the business in hand ; for when once the soul is united to christ it is already justified upon another account , scil ▪ through the perfect righteousness of christ , and none can find acceptance with god for their persons or services until they are in christ and justified ; and therefore these services and duties make nothing towards their justification , but follow upon their justification . 2. the best duties of the best saints of god in this life are not answerable to the perfect purity and exactness of the law : and that is the second ground whereby it may appear that none can be justified , or approve themselves righteous before the lord by any works of obedience to the law , scil . 1. the consideration of the purity and perfection of the law. 2. the severity of the law , not bearing with the least aberration or swerving from it or transgression against it . 1. the perfection of the law. the law is holy and the commandment holy and just and good . the law is spiritual , it is a compleat and perfect rule of righteousness , and it is not for the imperfection of the law that it doth not make men righteous , but it is because of the imperfection and corruption of men who cannot answer the perfection of the law. 1. the law requireth a full and perfect conformity of the whole man , of all the powers of the soul and affections of the heart , and so of all the sences and parts of the body , to the strait and pure rule of the law , that there should be nothing contrary to the law , nothing defective or wanting . this is the voice of the law , hear o israel , the lord our god is one lord , and thou shalt love the lord thy god with all thy heart and with all thy soul , and with all thy migbt , and these words which i command thee this day shall be in thine heart . the law requireth a perfect conformity unto its self , that the whole heart and soul should be filled with the love of god , that the whole strength of the heart and soul , all the might of the inner man should be bent upon god , and carried after god in love , and so by consequent that there should be nothing in the heart or soul in the least degree contrary to the love of god , not the least love of any sin , nor the least inclination towards it ; for the least declining of the heart or soul toward sin is contrary to the law , which requireth the whole heart or soul to be given up to god in love , and that with all its strength or might : yea , the least remission of love , the want of love in the full perfection of it , is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is against the law , and condemned by the law : the want of the perfection of holiness and righteousness in the ●rame of the heart and soul is against the law. i am the lord your god , ye shall therefore sanctifie your selves , and ye shall be holy , for i am holy . the lord in his law proposeth himself , his own perfect holiness as a pattern of holiness to men and women . so the lord in his law saith , thou shalt love thy neighbour as thy self . so that the least want of love unto our neighbour , the least defect in love is condemned , the least inclination contrary to love is forbidden . then again whatsoever is contrary to the right order of the affections in relation to god and our neighbour is against the law , for the law commandeth to love god with all the mind , &c. and this is the first and greatest commandment , that of love to our neighbour is the second , and therefore love to god is to hold the chiefest place : and so the weighty and principal duties of the first table , scil . those toward god are to be looked at as the principal , and love to our neighbour is to be subordinate unto this love to god. god is to be loved for himself : men are to be loved in the lord and for the lord. now every inordinate affection , every disorder of the affections this way , is against ●he law. when the first and greatest commandment is ( as it were ) turned into the second , when any man hath an higher place or greater share in thine affections then god. the law forbiddeth and condemneth whatsoever in the heart or soul is contrary to any commandment of the law : not only ●ctual thoughts , but the inherent corruption , every inclination to evil , whatsoever distemper there is in the heart and soul contrary to any branch of any command either of the first or second table . all sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever is contrary to the law. now the very inclination to sin is contrary to the law and therefore sinful . every inclination to distrust , to idolatry , superstition , to the dishonour of god , &c. is condemned by the law. this is the sin that naturally dwelleth in every one , the corruption of nature propagated from adam , the body of sin cross and contrary to the body of the law in every point , in every iota or title . 3. all omissions of duties towards god and men are condemned by the law. 4. all commissions of sin in thought , word , and deed , are condemned by the law , every evil thought , every vain thought , every profane , ●ngodly , obscene , unchast , malicious speech , every idle word , every action contrary to the law , grosser actions , looks , gestures . and as we are to consider the perfection of the law : so on the the other side take notice of the severity of the law. the law spareth not the least sin , but denounceth a curse against every one , cursed is every one that confirmeth not all the words of the law to do them , and as the apostle hath it , cursed i● every one that continueth not in all things written in the book of the law to do them . nothing contrary to the law can escape the curse o● the law. the word spoken by angels , was steadfast , and every transgression and disobedience received a just recompense of reward . this word was the law , in the delivering whereof , the lord was pleased to use the ministry of angels . such is the severity of the law , that it spareth no transgression or disobedience , but layeth a penalty upon every one . 3. consider the perfect , the infinite justice , holiness , purity , majesty of god , who is both the law giver and the judge , who gave his pure and perfect law , and who will judge impartially by the law , shall mortal man be more just than god ? shall a man be more pure than his maker ? behold he put no trust in his servants , and his angels he charged with folly . how much less on them which dwell in houses of clay whose foundation is in the dust . saith the psalmist , o lord my god thou art very great , thou art cloathed with honour and majesty , who coverest thy self with light as with a garment : behold the nations are as a drop of a bucket , and are counted as the small dust of the ballance : behold he taketh up the isles as a very little thing . all nations before him are as nothing , and they are counted to him less than nothing and vanity , the prophet isaiah in a glorious vision beheld a representation of the divine majesty , saith he , i saw the lord sitting upon a throne high and lifted up , and his train filled the temple : about it stood the seraphims , each one had six wings , with twain he covered his face , and with twain he covered his feet , and with twain he did fly , and one cried unto another and said , holy , holy , holy is the lord of hosts , the whole earth is full of his glory . with what terrour , glory and majesty did the lord appear on mount sinai , when he published the law to the people of israel ? there were thunders and lightnings , and a thick cloud upon the mount , and the voice of a trum●et exceeding loud , so that all the people that was in the camp trembled , and mount sinai was altogether on a smoak because the lord decended upon it in fire , &c. and moses told the people , the lord thy god is a consuming ●re , even a jealous god. now lay these things together , the woful corruption of mans nature every way contrary to the holy law of god as darkness is to light , having nothing in it conformable to the law , the ●umberless sins of omission and commission ●f each person against the law , the just ●igour and severity of the law denouncing ●curse against every transgression and dis●bedience , the unspeakable , unconceivable , ●●finite purity , justice , majesty of god , who 〈◊〉 both law-giver and judge : and then ●ow clear is it that none can be justified in the sight of god by any works of theirs performed in obedience to the law ? secondly , but there was a second thing proposed , scil . to shew how it appeareth by the doctrine of the gospel , that none can be justified by any works performed by themselves in obedience to the law. the angel said to ioseph concerning christ , thou shalt call his name iesus , for he shall save his people from their sins . he shall save them , and therefore their own works shall not save them . he shall save them from their sins , and therefore he found them in their sins , poor , guilty , condemned creatures , and such as could not be saved or justified by their own works or righteousness . the lord christ the night before he died said , this is my blood of the new testament which is shed for many for the remission of sins . the lord christ did shed his most pretious blood for the remission or forgiveness of sins : he by his death and obedience satisfied the justice of god , for the sins of those who could not satisfie for themselves by any works of righteousness of their own : compare this with that of the apostle , i do not frustrate the grace of god , for if righteousness come by the law , then christ is dead in vain . this sheweth clearly that justification by the righteousness of christ and justification by a mans own works performed in obedience to the law cannot stand together . christ died to purchase forgiveness of sins , and justification for his people ; but if any would be justified by the law , they go about to frustrate the grace of god , as if christ had died in vain . christ is become of none effect to you , whosoever of you are justified by the law , ye are fallen from grace : when he saith , whosoever , &c. he doth not grant that any are or can be justified by the law , but whosoever rely upon the works of the law for justification , hoping to be justified by the law , they loose the benefit of christs death and satisfaction . the lord christ is able to save them to the uttermost that come unto god by him , and therefore none of them do save themselves , or justifie themselves in any part . there is a most clear place to shew that justification by works , and justification by faith cannot stand together , that no man is justified by the law in the sight of god is evident , for the just shall live by faith , or , the just by faith shall live , and the law is not of faith , but the man that doth them shall live in them . justification , righteousness , everlasting life and salvation , is obtained by faith in christ , applying his righteousness to the soul ; but the law is not of faith , but the man that doth them shall live in them . the law is a covenant of another nature , the man that doth the works of the law shall live in them . there is no possibility of being justified by the law , unless a man could perfectly fulfill it : this is impossible for any man to do . 1. because of the corruption of his nature which is every way contrary to the law. 2. because all , and far more than all that he can do for the time to come is due debt to the justice of god , and cannot make the least satisfaction for his sins past , no not for any one of those numberless sins whereof he was formerly guilty . 3. because the best mans righteousness is imperfect , and falleth short of the perfection of the law , & no righteousness can satisfie the justice of god , but that which is compleat and perfect ; and therefore the righteousness and performances of the holiest men are of no account at all in the sight of god towards their justification . but it may be said , that the apostle iames saith , ye see then how that by works a man is justified , and not by faith only . for answer to this , i conceive , that this apostle iames here directeth his speech to this end , s●il . to shew the vanity and folly of those who deceive themselves with a shadow of faith , presumptuously fancying to themselves an interest in christ , imagining that their sins are forgiven , and their persons justified by his death , satisfaction , and righteousness , but their faith is not sound , it is not such a faith as truly receiveth christ into the heart , whereby believers are made one with christ , possessing him , partaking of his spirit which stirreth them up to conform themselves to christ , to follow him , to bring forth the fruits of the spirit ; and therefore he saith , ver . 20. faith without works is dead . so it is a working faith which justifieth , because such a faith alone doth truly lay hold of christ and his righteousness : on the other side , holiness and good works do not at all justifie believers in a proper sense , but evidence the persons to be justified , because they shew that such by faith unfeigned are united unto christ , whose righteousness alone doth justifie , and therefore he saith , what doth it profit my brethren , if a man say he hath faith and have not works ? can faith save him ? he speaketh of such as say they have faith , not of those that have a lively saving faith indeed . so ver . 19. he speaketh to such , thou believest that there is one god ; thou dost well , the divels also believe and tremble . so that he sheweth that a dead faith is but such a faith as the divels have , which is far from justifying and saving those that have it . 2. i conceive his meaning is , that holiness and the fruits of faith do declare and manifest true believers to be justified before men . a man will say thou hast faith and i have works ; shew me thy faith without thy works , and i will shew thee my faith by my works : as if he had said , natural life shews it self by the motions and actings of life : so doth spiritual life evidence it self by the motions and actings of spiritual life . true faith embracing christ and his righteousness for justification , is a principle of spiritual life : thou therefore who pretendest to have this faith , how canst thou make it appear , how canst thou shew or declare it , when thou puttest forth no motions or actings of spiritual life ? the use of this may be , 1. to shew us the miserable and woful estat of all that are not in christ. they are no justified , they cannot be justified in that condition , for there is no way for men to be justified in the fight of god by any works of their own performed in obedience to the law , and if they be not justified , then they are condemned , there is no middle estate between these two . so the apostle implieth , where speaking of those that are in christ , he faith , it is god that justifieth , who is he that condemneth ? this sheweth that they that are justified and accepted as righteous in the sight of god are not condemned , and so on the contrary , they that are not justified are condemned : all then that are not in christ are in the state of condemnation , so it is implied , ver . 1. there is therefore now no condemnation to them which are in christ iesus , who walk not after the flesh but after the spirit . so on the other side , there is no justification , no salvation to them that are not in christ jesus , he that believeth not is condemned already , he is condemned for his sin , the sentence of condemnation is passed upon him by the lord , and he wanteth a sound saving faith to lay hold on christ , and his righteousness , whereby alone he might be justified and freed from the sentence of condemnation , and therefore while poor souls remain in this condition , what can they do , but treasure up wrath against the day of wrath , and the revelation of the righteous judgement of god ? people may attend upon ordinances , perform divers duties in publick and in private , and yet still lye under the sentence of condemnation : they may make some kind of reformation , refraining from some outward gross acts of sin , they may be civil and orderly in their conversations above many other , and yet the wrath of god may still abide upon them . in this case it is not enough to alter your course in some things , but your state and condition must be altered : nothing can help you while you are out of christ and stand upon your own bottoms . israel which followed after the law of righteousness hath not attained to the law of righteousness : wherefore ? because they sought it not by faith , but as it were by the works of the law. those israelites that were zealous of the law , and sought to be justified by it , while they were not in christ their zeal was not according to knowledge , and they might take a great deal of pains , and use earnest endeavours to attain righteousness , to approve themselves just in the sight of god , but all was in vain : they attained not to such a righteousness as could bear them out in the sight of god , the righteous judge of all the world . they were like men that run very swiftly , but run quite out of the way and never come near the mark . but some may say our case is not like that of the unbelieving israelites , for we look for justification , forgiveness of sin and salvation by jesus christ. i answer ; it is not the hearing of christ preached nor an historical faith , believing that none can be justified but by the righteousness of christ , no nor a conceipt that we are justified by him , that makes your case differ in the main from that of unbelieving israelites : ye have some notions which they had not , but ye are in the same state wherein they were , i. e. ye are out of christ , and therefore while ye content your selves with this condition , your endeavours after righteousness are like those that run out of the way . and therefore in the second place , see your extream need of the lord iesus , and go out of your selves , flee to him , and give your souls no rest untill ye are found in him . consider , as ye cannot be justified by your own righteousness or works done in obedience to the law , whether ye look upon your selves as ye are in your selves , or upon the purity , perfection , and severity of the law , or upon the infinite justice , holiness or majesty of god ; so on the contrary , christ and none but christ is able to justifie you by his righteousness in all these respects . 1. he is a lamb without spot and blemish , and that from the first moment of his conception . so the angel said to ioseph , thou son of david fear not to take unto thee mary thy wife , for that which is conceived in her is of the holy ghost , the blessed spirit framing a body for christ in the womb of a virgin , free from all stain of sin . there was never any thing in him contrary to the perfect purity of the law , no inclination to evil . saith he , the prince of this world cometh , and hath nothing in me . satan could find nothing of his in christ to fasten upon , no sinful infirmities or corruption in the least degree ; and therefore in respect of christ himself , he could have no power by his instruments to take away his life : but in regard of the sins of others which he took upon himself , and for which he voluntarily gave himself an offering and a sacrifice . 2. if we look to the law , christ hath that in him which is wanting in us , he answereth the exactest purity and highest perfection of the law. he was perfect in love. that which we have , psal. 40. is applied to christ by the apostle , sacrifice and offering thou didst not desire , mine ears hast thou opened : burnt offering and sin-offering hast thou not required : then said i , lo i come , in the volumn of the book it is written of me , i delight to do thy will o my god , yea thy law is within my heart : his heart was filled with the love of god , and full of the law of god , he was freely ready to do or suffer any thing for his fathers glory . as the law is holy , so he is the holy and the just one . as the law is spiritual , so he was annointed with the holy ghost . he received the spirit not by measure . he is a quickning spirit . as the law is a perfect rule of righteousness : so christ fulfilled all righteousness . 3. he endured the uttermost rigour and severity of the law. he bare the penalty of it , cursed is euery one that continueth not in all things which are written in the book of the law to do them : then it followeth , christ hath redeemed us from the curse of the law , being made a curse for us , for it is written , cursed is every one that hangeth on a tree . the curse of the law is enough to swallow up all the guilty souls in the world , and to keep them under for ever , but christ bare this curse and overcame it , he payed the uttermost farthing that was due to the justice of god for the sins of his people : he fully discharged all those vast summs wherein they were indebted . saith the apostle , christ hath loved us and given himself for us , an offering and a sacrifice to god for a sweet smelling savor . christ through the eternal spirit offered himself without spot to god. what tongues of men or angels are able to declare the weight and worth of that which is noted in this expression , that christ gave himself an offering and sacrifice for sins ; what could the extreamest severity of the law require more than this , when the son of god gave himself to satisfie it . 4. he is every way able and fit to stand before the infinite justice , purity , holiness , majesty of god ; he is the express image of his fathers person , and the brightness of his glory ; and he is able to bear the brightness of his glory . of him the father witnessed , this is my beloved son in whom i am well pleased : he being in the form of god , thought it no robbery to be equal with god. he being god and man , as he was man did undergo the penalty and curse of the law , and by the power of his godhead overcame it , and being god and man , he is able to bear the brightness of his fathers glorious majesty , and to stand before his perfect justice : saith the scripture , when he had by himself purged our sin , he sate down on the right hand of the majesty on high . now then in as much as the lord christ is every way a compleat and most perfect saviour , labour out of a deep sense of your lost condition in your selves , and your extream need of him , his satisfaction and righteousness , to go out of your selves , to break off your sins by repentance , to flee to christ , to close with him by faith unfeigned ; that being found in him , his righteousness may be imputed to you of god , and accounted yours , and ye may be accepted through him : be exceedingly earnest with the lord to work in you that pretious faith of his elect : cry unto him to stretch out his hand , to put forth the divine power of his spirit and grace , to draw you effectually that you may come to christ , and being cloathed with his righteousness , ye may not be found naked , but the shame of your sins may be covered , and ye may have holy boldness and confidence before the lord. what a blessed priviledge hath the soul which can say with the apostle , i am crucified with christ , nevertheless i live , yet not i , but christ liveth in me , and the life which i now live in the flesh , i live by the faith of the son of god ▪ who loved me and gave himself for me . how happy shalt thou be , if finding thy self in christ , and finding christ dwelling in thine heart , thou canst assure thy self that thou art washed in his bloud from all thy sins , that he hath crossed all thy sins out of the debt book of gods justice , that he is thine advocate with the father , and the propitiation for thy sins , pleading thy cause at the right hand of god , and bearing thy name among the rest of the israel of god , upon his breast-plate for a memorial continually : bend thy care and endeavour to the uttermost toward this one thing necessary , to make sure of christ , and his most perfect righteousness . 5. renounce all trust , abhor any degree of confidence in thine own graces , duties , services . grow in grace and in the knowledge of the lord jesus christ , watch alwayes , fear alwaies , bring forth much fruit , labour to do holy duties in sincerity with servency of spirit , strive after perfection more & more , that thou maist fill thy mouth with arguments , abundance of evidence , that thou art truly united unto christ by a lively principle of faith unfeigned , and so justified by his righteousness ; but do not entertain the least thought that way , as if all that thou hast done or canst do should make the least satisfaction to the justice of god for any of thy sins , or any way help toward thy justification : in a word , take heed of splitting thy soul against either of these two rocks , either on the one side deceiving thy self with a dead faith without holiness and fruits of faith , and so thinking thy sins to be pardoned , and thy person justified , when it is nothing so : or on the other side resting with any confidence upon any graces or duties . labour after these , and look upon them as evidences of the soundness of thy faith , but lean not upon them as grounds to support thy faith . so much for the negative . let us now consider the affirmative , whereby it may appear how and in what regard the moral law is declared to be established by the doctrine of faith. i conceive the law is established in five respects : first , by that full obedience performed to the law by the lord iesus christ. secondly , by that full satisfaction which he made to the law in bearing the penalty of it . thirdly , in the imputation of his perfect righteousness to believers . fourthly , in that he establisheth the law as a rule of obedience for his people . fifthly , in that he conformeth his people to the law : and these may be so many branches of the general point , and therefore so many special points of doctrine . 1. then observe this point , that the lord iesus christ did establish the law by fulfilling it : or , he did perform full and perfect obedience to the law , and so establish the law : wherein you may note two particulars , first , that christ did fulfill the law. secondly , that in fulfilling it he did establish it , 1. of the former ; so he said , think not that i am come to destroy the law and the prophets , i am not come to destroy but to fulfill . i conceive this speech was delivered soon after the lord christ began publickly to preach , and this was seasonable to prevent or remove dangerous prejudices or mistakes . for besides that general expectation of the messias about that time , the scepter being departed from iudah , and they being subject to a forreign yoak , there were many extraordinary things which happened at the birth of christ ; then the testimony which iohn baptist gave him , the heavens opening , the holy ghost descending upon him in the visible form of a dove , god the father by an audible voice from heaven , proclaiming this is my beloved son in whom i am well-pleased ; his fasting forty days and forty nights when he was led of the spirit into the wilderness to be tempted of the divel ; his wonderful diligence in preaching in divers places ; his glorious miracles in healing all manner of sickness and diseases , especially in delivering those that were possessed with divels ; the great multitudes of people following him from galilee , decapolis , hierusalem , iudea , and from beyond iordan , in somuch that his fame was spread abroad suddenly beyond the borders of the land of israel throughout all syria : these and the like things might well raise the peoples expectation , and give them occasion to look for some notable change to be wrought by him : and as men are lead by divers principles , are upon such occasions apt to fancy some one thing some another ; so it is likely the most did expect that he should set up an earthly kingdom ; some might think that he would take away the law , which god delivered to their fathers by moses , and the doctrine of the prophets , and hereupon some might seek advantage to disparage his person and his doctrine ; others might hope that he would open a door for carnal liberty , as in our dayes upon occasion of far lesser changes , some have embraced strange fancies , as if the time were come to cast off those ordinances , which christ hath appointed to be used until the end of the world , as if an universal liberty must be granted to all corrupt opinions , heresies , blasphemies , under colour of favouring tender consciences . now the lord to remedy these things , telleth plainly that he came not to destroy , but fulfill the law and the prophets . 1. he fulfilled the ceremonial law , by exhibiting the substance of those types , and accomplishing those things which were signified and represented by them . 2. he fulfilled the prophets , verifying their prophesies , teaching , doing , and suffering that which they foretold . 3. he fulfilled the moral law. 1. doctrinally rejecting the ●orrupt interpretations then received , and giving the true and full sense of the law. 2. he fulfilled the law practically , by performing full and perfect obedience to the law , which is the thing in hand : so he said before , it becometh us to fulfill all righteousness . god sent forth his son made of a woman under the law , he was made under the law by his own voluntary act , taking upon him the nature of man , and the office of a mediatour between god and men ( though as god he was the lawgiver ; ) and therefore having put himself into this estate , he was bound to obey the law fully in every particular , and could not have failed in one jot or tittle without being guilty of sin ; and therefore all those texts which declare his perfect righteousness being compared with this , do prove that he performed perfect obedience to the law : so where stephen calleth him the just one , and paul saith , he knew no sin , scil . no sin either original or actual , either of commission or omission , in thought word or deed : and peter saith , he was a lamb without blemish and without spot , who did no sin , neither was guile found in his mouth : and that he suffered for sins the just for the unjust : these and the like passages compared with that place , prove that he performed perfect obedience to the law , for being as was said made under the law , it was absolutely necessary that he should fulfill it , that he might approve himself to be the just one , knowing no sin , a lamb without blemish and without spot , &c. because every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever is against the law is sin , whatsoever is contrary to the r●le of the law , whatsoever is defective and falleth short of the perfect purity of the law is sin ; and therefore in as much as the lord was made under the law , and yet was found to be without all spot of sin , when he offered up himself in sacrifice , and poured forth his blood for the sins of the world : it is most clear , that he performed full and perfect obedience to the law , and this was necessary : 1. that he might be a perfect high priest. the priest in the old testament being a type of christ , was to be without outward blemish in his person or body , no man that hath a blemish of the seed of aaron the priest , shall come nigh to offer the offering of the lord made by fire : and in the next chapter , there is a severe threatning against any of aarons posterity , if having any legal uncleanness upon them , they should presume to meddle with the holy things of the tabernacle : suppose they were polluted with leprosie , or a running issue , or by touching an other that was unclean , &c. this figured the perfect purity and holiness of christ , the true and eternal high-priest , who was to offer up himself in sacrifice to god , for such an high-priest became us , who is holy , harmless , undefiled , seperate from sinners , made higher than the heavens , who needeth not dayly as those high priests , to offer up sacrifice , first for his own sin , and then for the sins of the people , for this he did once , when he offered up himself . he is an high-priest , holy , harmless , undefiled , separate from sinners , and whereas the high-priests of the old testament were subject to sin , and therefore needed to offer sacrifice for their own sins , as well as for the peoples ; he being free from sin offered not , needed not to offer for any sins of his own : they offered dayly , often renewing their offerings , because they were imperfect , and had respect to the perfect offering of christ , but he offered himself once for all for the sins of his people ; his sacrifice being most perfect and compleat , never to be renewed . 2. it was necessary that the lord christ should perform full and perfect obedience to the law , that he might be a pure offering , a spotless sacrifice to take away the sins of his people . how much more shall the blood of christ , who through the eternal spirit , offered himself without spot to god , purge your conscience from dead works to serve the living god ? that the vertue and efficacy of christ's blood might reach to the inward man , and purge the soul and conscience from sin : it was necessary that he should offer up himself a sacrifice without spot , as one whom the law could not charge with the least aberration or swerving from the perfect purity of it . the second particular noted was , that the lord christ by fulfilling the law , did establish it . here we may consider , first , that god gave man his law in the creation , writing a perfect law of righteousness and true holiness in the mind and heart of the first man and woman , god created man in his own image , in the image of god created he him , male and female created he them . now what was this framing of man in the image of god , but the fashioning of his heart and soul according to the wisdom , purity , holiness and righteousness of god , which was the writing and imprinting his law upon the sould of man , as he gave to other creatures natural properties , and natural instincts according to their several kinds , each of which was a law unto them , scil . the law of their creation . so he imprinted the likeness of his own wisdom , righteousness and holiness upon the first man and woman , as the law of their creation . now this likeness of god , his holiness and righteousness imprinted upon the souls of our first parents , was the same for substance with that moral law written in the scriptures ; for as the moral law written in the scriptures is a declaration of the wisdom , righteousness and holiness of god , and a rule of righteousness and holiness to men : so was that image and likeness of god imprinted upon the souls of the first man and woman : it was the moral law written in their hearts and minds . secondly , consider that the great mischeivous design of the devil , 1. was to destroy this law of god written in the heart of man , to deface the likeness of god , his wisdom , holiness and righteousness , in their souls , to make void and abolish the law of mans creation for ever ; that none of mankind should ever have either knowledge or ability or will to do any thing pleasing unto god ; and therefore the apostle declaring the woful ruines of mankind brought upon them by sin and satan , and shewing what all are by nature , saith , there is none righteous , no not one , there is none that understandeth , there is none that seeketh after god , none righteous , none able to please god , none that understandeth , none that know how to do it , none that seek after god , none that have a will truly bent and resolved upon it . 2. to subject and enslave the souls of men and women to a contrary law , to the law of sin and death , called a law of sin in regard of the nature of it , and a law of death and destruction in respect of the end toward which it leadeth : his design was to fill the souls of men with darkness , errour , false conceits about things that concern salvation , with rebellion against god , and his law , with lusts and corruptions , inclining him to all manner of sins against the law , and therefore it is said , they are all gone out of the way , they have a law of sin in their hearts and souls , that hath turned them quite out of the way , to which the law of god directed them , and set them in a course derectly contrary to it . 3. i conceive the devil herein aimed at two things : 1. the dishonour of god. 2. the destruction of mankind , excercising his malice both against god and man. 1. the devils being cast down by the justice of god from their glorious estate and habitation for their apostacy from god , and reserved under chains in darkness , acted an high degree of rebellion against god , opposing him in his soveraignty , in h●s legislative power and authority , striving to abolish the law , and to deface the likeness of god's holiness out of the minds of all mankind for ever , that god should have none amongst the children of men , to serve , obey , and honour him , but all of them should become slaves and vassals to the devils , being led captive by them at their will. 2. they aimed at the destruction of mankind , to bring them into the same condemnation with themselves , by blotting out the law written in their minds according to which they should have walked , and according to which they shall be judged , and bringing them under a contrary law of sin and death : so then god having written this law in the soul , and the devil having blotted it out , and brought mankind under a contrary law of sin . in the third place let us consider the work of the lord iesus christ that was to destroy the works of the devil . saith the apostle iohn , he that committeth sin is of the devil , for the devil sinneth from the begining ; for this purpose the son of god was manifested , that he might destroy the works of the devil . he that committeth sin , he that maketh sin his business , sinning with the full bent of his will , is of the devil ; he remaineth in that condition into which the devil brought mankind at the first , subject to the law and power of sin , which is quite contrary to that law of righteousness and holiness which god imprinted upon the soul of man in the creation ; for the devil sinneth from the beginning , he sinned and fell from god , and he drew men into sin , and still leadeth them on in a course of sin and disobedience against god. now ( saith the apostle ) for this purpose the son of god was manifested , that he might destroy the works of the devil : he doth not say barely that the son of god destroyed the works of the devil ; but for this purpose the son of god was manifested , that &c. one great work of the devil , as ye heard , was to deface the likeness of god in the soul of man , and to bring him under a law of sin . this work among others , christ came to destroy , where note , 1. that no meer creature was able to destroy this work of the devil . it may be some may think that good and holy angels might be as able to undo this evil work , as devils or evil angels were to do it . but it is not so , the reason is not because the good angels have less power than the devils , but because of the nature of that work of the devil , for the work of the devil was a destroying work , as hath been shewed ; it was the destroying of the law of mans creation which was written in his soul , the defacing and blotting out of gods hand-writing , the likeness of gods holiness , and the subjecting of man to the destroying law of sin ; it was the taking away of mans spiritual life , by dividing him from god the fountain of life . now to destroy or undo this destructive work of satan , is to abolish that law of sin and death in man , and to write that contrary law in the soul of man , which satan had blotted out , that is to restore man to the likeness of god , to fashion him again after the image of god , in knowledge , righteousness , and holiness , to raise man , whom satan had murdered , to spiritual life . now it requireth a far greater power to repair and restore , then to destroy , one murderer may take away life , all the angels in heaven , nor all the men on earth cannot restore life to the dead : none but the living god can do it , who is the fountain of life : so the devil , and man yeilding to the devils suggestion , could destroy spiritual life . the law written in the heart of man , that primitive perfection and integrity of mans nature framed after the image of god , in knowledge , righteousness and holiness , but no meer creatures , none but the prince of life , the supream law-giver , by whom all things were made , could restore spiritual life , write this primitive law in the soul of man. but it may be objected , that this work which the apostle iohn saith christ came into the world to do , is a work of destroying . i answ. we are to consider the object of this destroying work of christ , what it was that christ destroyed ; that was a destructive work wrought by the devil that great destroyer and murderer : christ came to destroy that destruction which satan had wrought ; & to destroy destruction is to repair and restore that which was destroyed , to destroy death is to restore life : so the apostle speaking of the resurrection of believers to glory , saith when this corruptible shall have put on incorruption , and this mortal shall have put on immortality ; then shall be brought to pass the saying that is written , death is swallowed up in victory . death had slain thousands of saints , and christ by restoring them to life , raising them to immortality and everlasting life , shall swallow up death in victory : so in the prophecy of hosea , i will ransome them from the power of the grave , i will redeem them from death , o death i will be thy plague , o grave i will be thy destruction . the lord may be said as it were to kill death , and to destroy or bury the grave , when he ransometh his people from death and the grave , and raiseth them up to everlasting life : so in this case , when christ is said to destroy the destructive works of satan , ye must understand that he was to restore that which satan had ruined . this no meer creature in heaven and earth was able to do ; and therefore in the second place , the son of god undertook it , it was a work of almighty power to restore the law of mans creation , spiritual life , the likeness of god , his righteousness and holiness to any of adams posterity , to any of the seed of the woman , and to inable any of them to perform ●ull and perfect obedience to the law : none but god could do it , and therefore the son of god , who is very god performed it . the devil seemed for ever to have deprived mankind of the image of god , and for ever to have disabled all the sons of men from fulfilling the law , but the son of god confounded satan herein , and destroyed this destroying work of the devil , by restoring that which he had destroyed , by framing one of adams posterity , one of the seed of the woman , after the image of god in righteousness and holiness , and inabling him perfectly in every point to fulfill the law. thirdly , the apostle shews how the son of god performed this great work , it was by the manifestation of himself ; for this purpose the son of god was manifested , &c. his manifestation was his incarnation , his being made flesh , taking the nature of man into the unity of his person , for the son of god in his divine nature is invisible , not manifested , but when he became man he was manifested and made visible , and so framed this humane nature thus united to his god-head after the image of god in perfect righteousness and holiness , and inabled it to perform full and compleat obedience to the law. and thus the work of satan was destroyed , one of the sons of adam , one of the seed of the woman after the fall of mankind , being inabled to fulfill the righteousness of the law. fourthly , ye may note by the way , that i do not speak of this as the full sense of this text , as it this were all that christ did in destroying the works of the devil , and in restoring what he had ruined , but i speak of it as a part of the apostles meaning , and a part of that work of christ concerning the point in hand . fifthly , observe that by this work christ established the law : for first , as the law was given to man , so the son of god took upon him the nature of man , and subjected it to the law , as it is said , he was made under the law. 2. he wrote this law of perfect holiness and righteousness upon this humane soul , thus united to his god-head . 3. in this nature of man , he perfectly fulfilled the law , by all which he acknowledged the law to be a perfect rule of righteousness , which as man , he was bound to obey , and so did really confirm and ratifie the authority of it , whereas on the contrary , they that taught m●n to seek justification , and to approve themselves as righteous in the sight of god , by their own personal works of obedience to the law , though they pretended to magnifie the law , they did make void the law , because their righteousness was far short of what the law required ; and therefore to profess that they looked to be justified or found righteous in the sight of god by their own imperfect works done in obedience to the law , was to accuse the law of imperfection , and so to make void the law. saith david , the law of the lord is perfect , and therefore none can be justified by the law , unless their righteousness be perfect . now for sinful men whose natures are contrary to the law , whose sinful omissions and commissions are numberless , whose best works are exceedingly imperfect and defective , to profess themselves justified by the law , is to deny the perfection of the law , and so to abolish or make void the law. so much for the first particular point comprehended in the general doctrine . the second is this : that the lord iesus christ established the law by making full satisfaction to the law : where note two particulars : 1. that christ did make full satisfaction to the law. 2. that hereby he did establish it . 1. for the former , when christ was gloriously transfigured upon a certain mountain in the sight of three of his disciples , behold there talked with him two men , which were moses and elias , who appeared in glory and spake of his decease , which he should accomplish at ierusalem . these two holy men of god , who many ages before had been taken out of this world , by an extraordinary dispensation of god , were sent to meet the lord christ upon this mount ; and why these two ? moses was the lawgiver , i mean the ministerial law-giver , the minister , servant , or instrument of the lord , by whom god who is the only authentical , the supream law-giver , delivered , and as it were handed over his law to the people of israel ; elias was one of the most eminent among all the prophets , and exceeding zealous of the law , and by an extraordinary warrant from god , slew divers hundreds of false prophets for idolatary , and for teaching the people to transgress the law , and when he complained against israel for their heinous sins against the law , the lord directed him to annoint hazael to be king over syria , iehu to be king over israel , and elisha to be prophet in his stead , as so many executioners of gods justice upon backsliding israel for their horrible sins against the law. it seemeth then that these two were sent to shew that the lord jesus christ was he of whom the law and the prophets spake , whom the ceremonial law shadowed out by types and figures , who was to perform full obedience to the moral law , and make full satisfaction for the transgressions of men against the law , and to accomplish what was foretold by the prophets ; and it is said expresly , that they spake of his decease , which he should accomplish at hierusalem . they spake of his death and sufferings , whereby he should make full satisfaction for the sins and transgressions of men against the law , and fulfill the sayings of the prophets . it is not barely said he should dye or suffer death , but that he should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accomplish his decease , he should fully and compleatly suffer such a death as should make full satisfaction to the law : he should undergo the full penalty of the law , and make full payment of all the debts which the law could charge upon his people . to make this appear more clearly , consider these particulars : 1. that the lord iesus christ was very god , in the beginning was the word , and the word was with god , and the word was god , the same was in the beginning with god , all things were made by him , and without him was not any thing made that was made . the son of god is called the word , god the father manifesting himself by the son , as a man maketh known his mind by his words or speech . there is the coessential word of god , and there is the declarative word of god ; the son of god is the coessential word of god , of the same essence with god the father . the declarative word of god is that which we have in the holy scriptures : so christ prayed to his father for his people , sanctifie them through thy truth , thy word is truth . for this cause , saith the apostle , thank we god without ceasing , because when ye received the word of god which ye heard of us , ye received it not as the word of men , but ( as it is in truth ) the word of god which worketh effectually in you that believe . these and the like places shew the folly of those who seem to hold , that there is no other word of god but christ , whereas it is plain , that the holy ghost calleth the word written in the scriptures , and the word preached and taught according to the scriptures , the word of god , scil . his declarative word , but christ is the coessential or co substantial word of god : and here it i● said , he was in the beginning , declaring his eternity , when the world and the creatures in it were made , he was not made , but he was from eternity , before all things ; and accordingly he saith to his father , o father glorifie thou me with thine own self , with the glory which i had with thee before the world was , that is , from all eternity . and the word was with god , that sheweth the personal distinction betwixt the father and the son , who are one god and two distinct persons , then his god-head is expresly asserted . and the word was god , the same god with the father , all things were made by him , and without him was not any thing made that was made , all the creatures were made by christ of nothing , and therefore he is very god , for 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 , not only all visible creatures on earth , but also all the glorious angels of heaven were created by him , and his eternity is declared , he is before all things , his almighty power is asserted , by him all things consist . the frame of the world would fall in peices , the beings of the creatures would be disjoynted , dissolved , did not his almighty arm hold all together : he upholdeth all things by the word of power , and least any blasphemous adversary of christ his god-head should object that christ might create the world as a● instrument and inferiour agent under the father . the apostle telleth us , all things were created , not only by him , but also for him ; he is the principal agent , and he is the cheif end of the creation : they were made for his glory , a clear evidence to prove him to be very god , the same god with the father , for it is the peculiar prerogative of god to be the highest of the whole creation , for whom all things were made ; for of him , and through him , and to him are all things ; to him in this place , and for him in the other , have the same sense , and the original is the same in both , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the apostle shews , that christ being in the form of god , thought or judged it to be no robbery to be equal with god , in all eternity he was in the form of god , he was really , properly , essentially god , and therefore judged it to be no robbery to be equal with god. this cutteth off all cavils , for how could it have been less then an high degree of robbery or sacriledge , for any one that was not as truly and properly god as the father , even the same god with the father , to judge himself equal with god , in as much as god the creator is infinitely above the most excellent of the creatures . secondly , he took upon him the nature of man , the word was made flesh . the eternal word or son of god who was before all time , without beginning of dayes , was pleased in the fulness of time to be made flesh , not by transmutation , but by assumption , not by turning his unchangeable god-head into flesh , but by taking flesh , that is , a true humane nature , soul and body , into the unity of his person , so uniting the nature of man to his god-head , as to make it properly his own ; to become one person with himself , the god-head being never separated again from the manhood , nor confounded with it , both natures remaining distinct , but never divided from each other , the same christ remaining perfect god and perfect man : so where it is shewed that being in the form of god , &c. it followeth , but made himself of no reputation , and took upon him the form of a servant , and was made in the likeness of men , and found in fashion as a man , &c. and without controversie great is the mystery of godliness , god was manifest in the flesh . this is indeed a great mystery , of such an height and depth , and far exceedeth the reach of mens understandings , yet a most certain and infallible truth to be received by faith , and it was necessary the redeemer of manking should be both god and man , that he might satisfie the justice of god , and bear the penalty of the law due to the sins of the world . first , it was necessary that he should be god. 1. that he might inable the humane nature to bear the weight of gods wrath and revenging justice to support the manhood from sinking under it , and being swallowed up of it , whom god hath raised up , having loosed the pains of death , because it was not possible that he should be holden of it ; death had taken a prisoner whom it was no way able to hold , jesus christ as he was man , suffered death , and lay dead in the grave , but as he was god , he raised his humane nature from the dead . secondly , that the infinite worth and excellency of his god-head might make his sufferings of sufficient value to satisfie the justice of god , and the severity of the law for the numberless sins of the world , the same man that suffered being one person with god , and so his sufferings , being , though not the sufferings of the god-head , yet the sufferings of god , that is , the sufferings of him who is god , and therefore it is said , that god hath purchased a church with his own blood . and what is there , which the blood of god was not sufficient to purchase ? secondly , it was necessary christ should be man , that he might satisfie the law , and bear the penalty . 1. that he might be subject to the law ; for it was impossible that the god-head should be made under the law , because the law received its authority from god , and therefore could have no authority over him ; therefore he was made of a womnn , and so made under the law. 2. that he might be in a capacity to suffer the full penalty of the law ; for it is impossible for the god-head which is the fountain of life to dye , or to bear the curse , being the fulness of blessedness : and therefore saith the apostle , we see jesus who was made a little lower then the angels for the suffering of death . he that being very god , was infinitely higher then the angels , took into the unity of his person , a nature a little lower then the angels , scil . the nature of man , and that for the suffering of death , and so for the satisfying of the law. 3. that he might make satisfaction to the law , and bear the punishment of it in the s●me nature of man , in which the law was transgressed and broken ; for verily , he took not on him the nature of angels , but he took on him the seed of abraham ▪ wherefore in all things it behoved him to be made like unto his brethren , that he might be a merciful and faithful high-priest , in things pertaining to god , to make reconciliation for the sins of the people , to make satisfaction for the transgressions of the people against the law , and to reconcile them to god the law-giver . 3. he took upon him the guilt of mens sins , putting himself into the state , and standing in the state of guilty sinners , as it were putting his name into their bond , and voluntarily taking their debts upon himself ; all we , like sheep have gone astray , we have turned every one to his own way , and the lord hath laid on him the iniquity of us all . if the whole congregation sinned , they were to bring a young bullock to be offered for their sin , and before it was killed , the elders of the congregation representing all the people under the government , were to lay their hands on the head of the bullock before the lord : it seemeth b● this ceremony , they did as it were put off the sins of all the people from the guilty sinners , upon the sacrifice : so the lord christ , before he suffered for the sins of his people , first took upon himself the guilt of all their sins , 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 , the guilt of mens sins was imputed unto him , and put upon his account , as his righteousness is imputed to believers , and accounted theirs . 4. he subjected himself to the curse of the law , due to men for their sins against the law ; for it is written , cursed is every one that continueth not in all things which are written in the book of the law to do them : then it followeth , ver . 13. christ hath redeemed us from the curse of the law , being made a curse for us ; for it is written , cursed is every on that hangeth on a tree . thus he exposed himself to the flames of divine wrath , which would have been a consuming fire to a meer creature : but as the wood of the altar for burnt offering was overlaid with brass that it might not be devoured by the fire : so his humane nature being united to the god-head , was so fortified to endure the burning heat of the wrath and curse of god , that it was not consumed by it , but although the god-head was inseparably united to the manhood , and did not leave it for a moment , yet it did so withhold its divine influence from the manhood for a time , that it suffered extream and unconceivable torments in body , but especially in soul , as appeareth in the holy story ; for though god the father loved him infinitely as his son , and as one that was perfectly holy and righteous in his own person , yet he executed his justice upon him to the full , as he presented himself before him , burdened with the guilt of mans sins against the law. it pleased the lord to bruise him , he hath put him to grief . saith the apostle , he spared not his own son , but delivered him up for us . he spared not his own son ; he found him engaged to satisfie the law for the sins of men , and therefore he executed the severity of the law upon him , and spared him not , but delivered him up for us all , saith the text. he did as it were deliver him up with his own hand for sinners , delivering him up by the hand of his love , towards sinners , to the hand of his justice , to be punished for their sins : so that i conceive it may be said that christ had judgement without mercy , that through him mercy might glory over judgment toward repenting and believing sinners . fifthly , he actually suffered death ; he did shed his most precious blood , he humbled himself and became obedient unto death , even the death of the cross. he poured out his soul unto death . iesus when he had cried again with a loud voice , yeilded up the ghost . when they came to iesus , and saw that he was dead already , they brake not his leggs , but one of the souldiers with his spear pierced his side , and forthwith came thereout blood and water . lastly , that it might be manifest that the prince of life was really dead for the satisfaction of the law , he suffered his body to be caried to prison , to be shut up in the grave , and held under the power of death untill the third day . now in the place where he was crucified there was a garden , and in the garden a new sepulchre , wherein was never man yet laid , there laid they iesus . thus ye see the lord jesus christ satisfied the law to the full , endured the rigour , and bare the penalty of it . secondly , by satisfying the law , and endruing the severity of it , he established the law. i suppose it is not necessary to speak much of this particular , because the opening of the former giveth light unto it , breifly thus : 1. the law required perfect obedience , as ye heard , the full performance of every branch and tittle of it . 2. in case of disobedience , transgression , defect , and failing in obedience , the law denounced a grievous penalty , a curse , death and destruction , as was noted also , yea the law given to mankind in adam , had the sentence of death annexed , in the day thou eatest thereof thou shalt surely die . 3. hence it followeth , that if neither the law be fulfilled in a way of obedience , nor satisfied by the inflicting of the punishment , then it is made void , and declared to be of no force , to have lost its authority , its vigour , and to be frustrated of its end . 4. thereupon we may infer by the rule of contraries , that the lord jesus christ having in the nature of man born the full penalty , severity , and curse of the law , due to the sins of men against the law , and by his god-head , to which his humane nature wherein he suffered is personally united , gave sufficient value and worth to his sufferings , to make full satisfaction to the law , to the uttermost , that the law in its greatest rigour could require : hence it clearly followeth , that christ established the law. this was a reall and full acknowledgement of the authority of the law ; the wonderful abasement , the grievous sufferings of the son of god , were signal evidences , infallible demonstrations of the force and authority of the law ; the lord of glory appearing in the form of a servant , to make way for satisfying the law : he that is the brightness of the fathers glory , enduring the shame of the cross , did abundantly witness to the world the authority of the law. the lord jesus christ spared not his most precious blood , but freely poured it forth to satisfie the law , for the sins of his people , and thereby ratified and sealed the authority of the law. how should this be improved to stir up poor souls without delay to turn to the lord , and flee to christ ? for in as much as the lord jesus did both perform perfect obedience to the law , and bear the full penalty and curse of the law , and by both these establish the law ; it sheweth clearly that the law standeth in full force against all that are out of christ , they being guilty of sin against the law , are subject to the curse of the law ; for being not found in christ , they have no part in his perfect righteousness and full satisfaction , and therefore are every moment in danger of the sentence of condemnation denounced by the the law. it is true that christ hath fully satisfied the law : but what doth this help them that remain in their natural estate of impenitency and unbelief ? that full satisfaction which christ made to the law , ratifieth the authority of the law , and proclaimeth to the world , that the law spareth none that are under the law , and so are all that are not in christ , and so under grace ; and therefore rest not one day in this condition ; sin lieth at the door , he avenger of blood is at thy back , the voice of the law is , pay that thou owest : it is a groundless plea to say , christ hath paid all , if thou remainest out of christ. secondly , if sin were so exceeding grievous and bitter unto christ , oh let it not be sweet and delightful unto thee ! it sin imputed were such an unspeakable torment to the lord jesus christ , what a shame is it for any that pretend to be members of christ , to make it the matter of their contentment ? dost thou call thy self a christian , and canst thou see the son of god abased for sin , put to an open shame , buffetted , spit upon , crowned with thorns , and sweating drops of blood , exceedingly afflicted in soul , bleeding and dying upon the cross for sin , and yet canst thou hold up thy head , take a pride in sin , glory in it , despise reproof , gain by it , thrive by it , rise by it , get preferment by it , sport and solace thy se●f with it , and still own the name of a christian ? what is this but to be an enemy to the cross of christ , harbouring in thy bosom , that enemy which fastned and nailed him to the cross ? thirdly , here'i 's ground of sound comfort for them that are in christ , he hath made full satisfaction to the law , he hath paid the debts of his people , cancelled the bond of the law , redeemed them from the curse , the law can exact no satisfaction from them , he hath fully cleared all accounts , there is therefore now no condemnation to them which are in christ iesus , who walk not after the flesh but after the spirit : but of this somewhat may be spoken upon the next point . the third particular followeth . viz. that the lord iesus christ established the law by communicating his perfect righteousness to believers : where , as in the former points there are two branches . 1. that the perfect righteousness of christ is communicated to believers . 2. that hereby the law is established . concerning the former , ye heard before of the perfect righteousness of christ , who both was a lamb without spot , knew no sin , and performed compleat obedience to the law , and also did undergo the punishment and curse of the law due to the sins of men and women , and so made full satisfaction to the law. now that which is to be cleared is this , that this perfect righteousness of christ is communicated to believers . 2. how it is received by believers . 3. what are the effects and consequents of the righteousness of christ thus communicated and received . for the first , 1. the righteousness of christ is communicated to believers , not by infusion , but by imputation , not so as to be inherent in them , but so as to be imputed to them ; so as to be accounted theirs ; for he hath made him to be sin for us that knew no sin , that we might be made the righteousness of god in him . as the sins of men were not infused into christ , so as to be inherent in him , but imputed to him : so the righteousness of christ is not infused into believers , so as to be inherent in them , but is imputed to them and accounted theirs . the satisfaction which christ hath made to the law is imputed to them , that is , reckoned to belong unto them , as if they had satisfied the law in their own persons . so it is said of abraham , it was imputed unto him for righteousness . now it was not written for his sake alone , that it was imputed to him : but for us also to whom it shall be imputed , if we believe on him who raised up iesus our lord from the dead . as if a king should pardon a great malefactour for his fathers sake , who had done some eminent service to the state , his fathers deservings might be said to be imputed to him , accounted his , as if they had been his own ; and when a surety payeth anothers debt , the payment is imputed to the debtour , and accounted as done by him , and he is as fully discharged and esteemed out of debt , as if he had paid it with his own mony : so believers have no righteousness of their own to satisfie the justice of god , but the righteousness of christ is imputed to them , that is accounted theirs ; as if they had been perf●ctly righteous by performing perfect obedience , and making full satisfaction in their own persons to the law ; and here ye may observe who it is that imputeth the righteousness of christ to believers 2. of what nature this act of imputation is . 1. it is god that imputeth the righteousness of christ to believers , saith the apostle . david describeth the blessedness of the man unto whom god imputeth righteousness without works ; it is god who imputeth righteousness unto justification , and it properly belongeth to him as the supream judge ; who shall lay any thing to the charge of gods elect ? it is god that justifieth , who is he that condemneth , it is christ that died , yea , rather that is risen again , who is even at the right hand of god , who also maketh intercession for us . here the apostle seemeth to set before us a representation of the highest tribunal or court of judicature , intimating or supposing the persons indicted , the accuser , the judge , the advocate ; the persons indicted or arraigned , the elect of god , true believers : the accuser , implied in those words who shall lay any thing to the charge of gods elect ? the judge , god ; it is god that justifieth , the advocate ▪ christ who , first died , and so made satisfaction for the sins of his people . 2. rose again , and by this his deliverance , out of the grave the prison of death , made it evident that their debts were fully discharged . 3. he is at the right hand of god , which is a sure argument that he is highly in the judges favour . 4. he improveth his interest in the judge , by making intercession for his people , presenting his merit and righteousness to his father , to be imputed to them , and accounted theirs , and therein pleading his satisfaction , made in their stead , for their pardon and justification . but the thing for which i bring this place at the present is , to shew that it is god who imputeth the righteousness of christ to believers , it is he that justifieth , god is the efficient cause , the authour of the imputation of christ his righteousness to his people , and so of their justification , it is one god which shall justifie the circumcision by faith , and the uncircumcision through faith , scil . all sincere believers , whether israelites or gentiles . now the works of god toward the creatures , are the works of all the three persons of the god-head , father , son , and holy ghost , and therefore christ , as he is mediator between god and man , presented his righteousness unto god , to be imputed to his people for their justification ; as he is god , he imputeth his righteousness , merit and satisfaction to them , and justifieth them . 2. consider of what nature this act of imputation is , whether it be an act of justice or of grace . i conceive this act of god , imputing the righteousness of christ to his people , is an act of grace or free favour , & undeserved love ; being justified freely by his grace , through the redemption that is in christ iesus , whom god hath set forth to be a propitiation through faith in his blood . it is said believers are justified freely : and then again , by his grace , the latter explaining the former ; freely , that is , by his grace and free favour : for though the righteousness and satisfaction of christ is of infinite merit and worth ; yet 1. god the father by a pure act of grace , gave his son to dye for sinners : so it is said here , whom god hath set forth to be a propitiation through faith in his blood : herein is love , not that we loved god , but that he loved us , and sent his son to be the propitiation for our sins . 2. christ , as he was man , was freely chosen of god for this purpose ; so god saith concerning him , behold my servant whom i have chosen : the man christ jesus was freely chosen of god to become one person with the son of god ; the son of mary did not merit to be personally united to the son of god , but was freely chosen of god , to be exalted to this incomprehensible dignity , glory and majesty , far above all other creatures , angels and men , and from this personal union to which he was freely chosen , proceedeth the greatness and all-sufficiency of his merit . 3. god in his law hath denounced the penalty of death , the curse , everlasting destruction , against every one that was guilty of sin against the law , and he was not bound to accept of satisfaction at the hand of another in their stead , nor to hold them discharged of the guilt of their sins , upon the account of anothers sufferings for sin , and therefore it was an act of meer grace in god , to accept of christ his satisfaction in behalf of sinners , and to impute his righteousness to them , and to account it theirs for their justification . and so it was according to the covenant and agreement which god the father freely made with christ , according to which agreement , believers are given to christ : so he saith to his father , i pray for them which thou hast given me , for they are thine : behold i and the children which god hath given me , those lost sinners whom god gave to christ , as mediatour and redeemer , to save them by his death and satisfaction : to them god the father , by his grace , that is , freely imputeth the righteousness of christ , & accounteth it theirs , accepting them as righteous through him . secondly , observe how the righteousness of christ is received by believers , that is , by faith unfeigned : the righteousness of god without the law is manifested , being witnessed by the law and the prophets , even the righteousness of god which is by faith of jesus christ unto all , and upon all that beleive the righteousness whereby believers are justified , is the righteousness of god ; it is such a righteousness as god hath revealed ; as he hath appointed for this end ; as he approveth and accepteth ; such a righteousness as he giveth to believers , this righteousness is received and applied by the faith of jesus christ : not by the faith which christ hath , but by the faith which believers have in christ , not by the faith whereby christ believeth , but by the faith whereby men believe in christ. believers being united to christ by the spirit on the one side , and by faith on the other . god imputeth the righteousness of christ unto them , and they receive and apply it to themselves by faith : so in that conclusion of the apostle , therefore we conclude that a man is justified by faith without the works of the law. in these and many other places , where faith is said to justifie , divines understand it to be meant not meritoriously ; for so christ justifieth by his merit , procuring justification for sinners : not by way of efficiency , for so god justifieth , as the author of justification , as the judge , imputing christ his righteousness to believers , and so justifying them : not materially , for so the righteousness of christ justifieth , as the matter of justification : not formally , for that is by way of imputation , but faith justifieth . 1. objective , not by force of its own act of believing , but by vertue of its object , which it apprehendeth , scil . christ his righteousness . 2. instrumentally , faith justifieth by applying the righteousness of christ to the believing soul , whereby it is justified . 3. observe the effects , or consequents of the righteousness of christ thus imputed of god , and received by faith , they are delivered from the guilt of sin , blessed are they whose iniquities are forgiven , and whose sins are covered . blessed is the man to whom the lord will not impute sin . christ his righteousness is accounted theirs , and so their own sins are no longer accounted theirs , and so they are free from condemnation . there is now therefore no condemnation to them which are in christ iesus , who walk not after the flesh but after the spirit . they are accepted as righteous in the sight of god , because the perfect righteousness of christ is imputed to them , who perfectly obeyed the law ▪ and fully suffered the penalty of the law , hereby also they have an interest in everlasting life and salvation , whom he justifieth , them he also glorified . again , a constant consequent of the righteousness of christ communicated and imputed to believers , for their justification is regeneration , conversion , sanctification ; for the same faith which applieth the righteousness of christ to believers for the forgiveness of sin , and for their justification , doth unite them to christ , so that they partake of his spirit and sanctifying graces . the second branch of the point is , that the lord iesus christ by communicating his perfect righteousness to believers doth establish the law. this clearly followeth upon those things which have been spoken , for in as much as the lord jesus christ performed obedience to the law , and suffered the full penalty of the law , and then communicated his perfect righteousness to believers , making them one with himself , uniting himself to them by his spirit , and uniting them to himself by faith , that so himself and his perfect righteousness might become theirs , and that hereby they might be justified and accepted as righteous in the sight of god. this was an effectual declaration , a real acknowledgment of the force and authority of the law : for hereby he witnessed that the law was such an authentical and indispensable rule of righteousness , that none could be justified and accepted as righteous in the sight of god the supream lawgiver and judge , but by such a righteousness as was fully answerable to the rule of the law , and therefore because in this corrupt state of nature , wherein all mankind are , since the fall , no man could have performed perfect obedience to the law in his own person , but all must have lain under the sentence of condemnation , and utterly perished . the lord christ having taken upon him the name of jesus , and the office of a saviour and redeemer , to save his people from their sins , yet would not save them in an illegal and irregular way , not by his royal prerogative without respect to the law , but by fulfilling the righteousness of the law in his own person , and then communicating his perfect righteousness to them , investing them with it , cloathing them with this spotless and glorious robe of his righteousness . on the other side , the contrary doctrine of justification by the works of the law , teaching that men might be delivered from condemnation , and approve themselves as righteous in the sight of god , by their own inherent holiness and works performed by them in obedience to the law , did deny the force , the vigour and authority of the law , because the holiness and performances of the best of them did fall far short of the perfection of the law. now to say that men may be justified by the works of the law , whose works did not answer the righteousness required in the law , was to declare the law to be void , to have lost its power , to condemn the transgressours , of the law. but christ having fulfilled the righteousness of the law , and born the full punishment of it , and communicated his righteousness to believers ; hath dearly and abundantly ratified the authority of the law , and so as the apostle saith , christ is the end of the law for righteousness to every one that believeth . the law attaineth its end in christ , because he hath fully answered and satisfied the law , and communicateth his perfect righteousness to his people , that they might be justified and saved without the least prejudice to the authority of the law. the use of this may be , to stir up believers exceedingly to admire and magnifie the lord iesus christ , who being very god , the supream law-giver , from whom the law received all its force and authority , was pleased by a voluntary act of his love to become man and so to be made under the law ; to subject himself to the authority and power of the law , to perform perfect obedience to the law , and to bear the curse of it , and then as it were to make over , and communicate to poor guilty condemned sinners , this his perfect righteousness for their justification and salvation ; and therefore the apostle prayed thus for believers that christ may dwell in their hearts by faith , that ye being rooted and grounded in love , may be able to comprehend with all saints , what is the breadth , and length , and depth , and height , and to know the love of christ which passeth knowledge . it is an height and depth which creatures cannot reach , a breadth and length which they cannot measure , but those that have interest in christ , and his perfect righteousness , should labour to view and surveigh it diligently , that they may see into it more and more , and advance and magnifie the lord jesus christ , who is iehovah their righteousness . secondly , this may take down the natural pride of mens hearts , the best of adams posterity except christ alone , would have been accursed and condemned wretches , had they not been justified and saved by a borrowed righteousness , by the righteousness of another , even of christ , communicated and imputed to them , and accounted theirs , where is boasting then ? it is excluded : by what law ? of works ? nay , but by the law of faith , that is , by the doctrine of the gospel , which declareth that the only way for men to escape condemnation , and to appear righteous before god , is to become poor in spirit , and as wretched , guilty , lost creatures , to go out of themselves , and renounce all hope and confidence in themselves , and all their own abilities , duties , and performances , and to flee to christ alone , that they may be justified by his righteousness , and accepted of god in him , to come as poor naked wretches , that have never a rag of their own to cover their shame , and to beg of christ white rayment , the spotless covering of his righteousness : this doctrine excludeth boasting , and confoundeth pride , if there be any thing for which thy heart is apt to be lifted up , either to think highly of thy self , or to despise others , remember that if thou art an unbeliever , thou standest guilty , and condemned before the lord , and so hast cause instead of exalting thy self to be exceedingly abased , and to be restless , until thou be delivered from condemnation , and hast obtained pardon and justification through the righteousness of christ : if thou art a true believer , remember thou art justified by a righteousness which was never wrought by thee in any part , but wholly and only by the lord jesus christ , and out of the riches of grace and mercy , communicated and imputed to thee , whereof thou wast as unworthy as any of them that lye under the sentence of condemnation ; hast thou not then a double cause of humiliation ? 1. because of thine own guiltiness and unworthiness in thy self . 2. because so rich a favour was freely bestowed upon thee ; for the greater the gift is which is bestowed upon unworthy persons , the more cause have they to be low in their own eyes , the bounty of the giver , and greatness of the gift , casteth shame upon the unworthiness of the receiver . thirdly , this may encourage the worst of men and women , the chief of sinners , to come to christ , and to turn to the lord. here is a perfect righteousness , a full satisfaction , here is a saviour and mediator between god and man , the man christ jesus , who hath performed perfect obedience to the law , and suffered the punishment of the law due to the greatest sinners , for the greatest sins : and therefore as was noted before , he is called iehovah our righteousness ; for though believers are not justified by the essential righteousness of christ , as god ; yet i conceive the infinite worth of the infinite iehovah , god the son , raiseth that righteousness which he hath wrought for sinners , to such an unspeakable value , as is sufficient for the sins of the whole world : how inexcusable then is their neglect , who rather lye in their sins , then seek to christ ? and on the other side , what a door of hope is opened to them who are discouraged through the greatness of their sins ; what can hinder thee from receiving pardon and obtaining full forgiveness ? not the greatness of sin , for christ hath done and suffered that which is abundantly sufficient to answer all , nothing can hinder thee but an impenitent and unbelieving heart . fourthly , let christians be stirred up exceedingly to labour after truth of faith , and strength of faith ; for as the righteousness of christ is that for which believers are accepted as righteous with god : so saith is that grace whereby it is applied to the soul , the father of the distressed child cryed out and said with tears , lord i believe , help mine unbelief : and the apostles said unto the lord , increase our faith. pray earnestly for faith , and for strength and increase of faith , that ye may be established in the faith , and confirmed in the assurance of your interest in christ , and his perfect righteousness : this is the sheild which quenched the fiery darts of the devil . what may christians expect , that the devil should rather aim at , than the destroying or weakning of their faith , to divide them from christ , to dissolve the marriage bond between him and them , to strip them of their wedding garment , the robe of christ's righteousness ? and what should christians endeavour more than the strengthning of their faith ? fifthly , let all that are in christ , justified by the righteousness of christ , labour to walk as becometh those that are partakers of so rich a blessing . this was one great end of christ his coming into the world , and performing this glorious work of redemption , that he would grant unto us , that we being delivered out of the hand of our enemies , might serve him without fear , in holiness and righteousness before him all the days of our life : and therefore the apostle having spoken at large of this doctrine of justification by faith in christ his righteousness , exhorteth believers thus , i beseech you therefore brethren by the mercies of god , that ye present your bodies as a sacrifice , living , holy , acceptable unto god , &c. of him are ye in christ iesus , who of god is made unto us , wisdom , righteousness , and sanctification , and redemption : those to whom christ is made righteousness for their justification , to them he is made sanctification , conforming them to himself in holiness . justification and sanctification are , 1. distinct. 2. unseparable , neither to be confounded together , nor separated from each other : they are distinct , sanctification is no cause nor part of justification . no man is justified for his holiness , but only for the righteousness of christ. on the other side , sanctification and holiness is unseparably joyned with justification ; whosoever is justified is also sanctified , when sin is forgiven , it is also mortified . do not flatter your selves with a perswasion of the pardon of your sins , and the justification of your persons , while ye want the beginning of sanctification . saith the apostle , ye are washed , ye are sanctified , ye are justified in the name of the lord iesus , and by the spirit of our god. all that are washed from the guilt of sin in the name of christ , and by the virtue of his blood , being made partakers of righteousness unto justification , are also washed by his sanctifying spirit and grace , from the filth and pollution of sin , and made partakers of his holiness . in the next place , we have the fourth particular , that the lord iesus christ established the law , by making it a rule of obedience to his people . 1. christ made the law a rule of obedience to his people . 2. hereby he established the law ▪ 1. concerning the former , the lord christ saith , think not that i am come to destroy the law and the prophets , i am not come to destroy , but to fulfill ; for verily i say unto you , till heaven and earth pass , one jot or one tittle shall in no wise pass from the law till all be fulfilled , the law is established as a perpetual rule to direct christians in the ordering of themselves , all the powers of their souls , affections of their hearts , their thoughts , words , and actions ; and therefore christ himself in divers passages following , presseth , not only the outward but also the inward observation of the law , a certain man asked christ this question , which is the great commandment in the law ? iesus said unto him , thou shalt love the lord thy god with all thy heart , and with all thy soul , and with all thy mind : this is the first and great commandment , and the second is like unto it , thou shalt love thy neighbour as thy self : on these two commandments hang all the law and the prophets . i conceive the lord christ in this answer doth clearly confirm the law , as a rule of obedience by his authority . 1. he doth as it were open the bowels of the law , and discover the soul and spirit of it , shewing that it consisteth in two things , 1. intire , and perfect love to god. 2. as subordinate hereunto , sincere love to our neighbour . 1. because all things commanded in the law are , either love to god and man , or such things as love supposeth , as the knowledge of god , or such affections , thoughts , words , actions ▪ as accompany or flow from love . 2. all sins of omission or commission towards god or man , are either want of love , or such as proceed from the want of love . now in that christ doth so highly extol these two commandments which comprehend the substance of the law , he established the law as a rule of obedience for his people . secondly , in this speech , he had respect , not only to the ten commandments delivered exod. 20. but also to the doctrine of the prophets throughout the old testament , saying , on these two , &c. the prophets opening and enlarging in particulars , what is generally comprized in the ten commandments : and if we compare this with what we had before , where he saith , he came to fulfill the law and the prophets ; we may gather , that he established the law delivered by moses , and expounded by the prophets , as a rule of obedience to his people . again , how frequently doth the spirit of christ in his apostles establish the law , as a rule of obedience for his people . what are those things which the apostles by the authority of christ and his name , require of christians but things commanded in the law ? and what are those sins which they call upon christians to shun , but sins forbidden in the law ? let love be without dissimulation : abhor that which is evil , cleave to that which is good , &c. what multitudes of instances might be given in this kind , and therefore saith the apostle , the end of the commandments is charity out of a pure heart , and of a good conscience , and of faith unfeigned . these are things required in the law. the grace of god which bringeth salvation to all men , hath appeared , teaching us , that denying ungodliness and worldly lusts , we should live soberly , righteously and godly in this present world . the gospel and word of grace which christ hath revealed to the world , and confirmed by his death , teacheth those things which are the substance of the law ; and therefore christ hath established the law , for a rule by which his people are to act and walk , as he which hath called you is holy , so be ye holy in all manner of conversation ; because it is written , be ye holy for i am holy . the spirit of christ in the apostle , alledgeth the very word of the law as ratified by the authority of christ , as a rule of holiness to which his people must conform their hearts and lives . but it may be objected , that divers passages of the new testament make against this , such as these , the law is not made for a righteous man , but for the lawless and disobedient . and the apostle saith to them that are in christ , ye are not under the law , but under grace . god sent forth his son made of a woman , made under the law , to redeem them that are under the law. fo answer to thes● things , consider , that the law may be considered two wayes . 1. as a covenant of works , severely requiring full and exact obedience and perfect righteousness upon pain of the curse : and so believers being in christ , are not under the law but under grace . the lord hath reconciled them to himself in christ , received them into a covenant of grace , discharged them of the curse of the law , and sentence of condemnation , justified and accepted them as righteous through the righteousness of christ , given them access to his mercy seat , so that the law is not made for a righteous man , as a covenant of works . believers are not to be judged according to the rigour and severity of the law , nor subject to the curse or condemnation of the law , and therefore the apostle saith , christ hath redeemed us from the curse of the law , being made a curse for us : but the lawless and disobedient natural persons , being out of christ , and standing upon their own bottom , and so being to answer the justice of god upon their own account , are under the law as a covenant of works , and subject to the malediction , curse and condemnation of the law. secondly , the law may be considered as a rule of life , as a direction to true believers , guiding them in the wayes of god , teaching them how they ought to walk and to please god , how to walk answerably to his saving mercies , and spiritual blessings communicated to them in christ : and in this regard the law is established by christ , for the use of his people ; and so i conceive in this sense , the law is so far from being a covenant of works , that it becometh a part of the covenant of grace , or a rule subservient to the gospel . so the apostle telleth the believing thessalonians , ye know what commandments we gave you by the lord iesus , the commandments which he delivered to them were given by the lord jesus , in the name of the lord jesus christ , by vertue of his authority and commission received from him ? now what commandments were these ? even the same that are delivered in the law , in some of which the apostle giveth instance : first in general , this is the will of god , even your sanctification , that ye should be sanctified , and so conformed to the law of god in all things . then in special , that every one of you should know how to possess his vessel in sanctification and honour , not in the lusts of concupiscence , &c. in a word , the law is of use both unto them that are out of christ , and to them that are in christ : to the former it discovereth the contrariety of their natures , hearts , and lives , to the mind and will of god , their utter disability to fulfill the law , and thereupon makes known unto them their woful estate , that they lye open to the wrath and curse of god , and the danger of everlasting condemnation : and so the law may be of use : 1. to take down the natural pride that is in men and women , to cause them to see their own vileness and lost condition , to renounce all confidence in their own imaginary righteousness , to abase themselves to the dust before the lord , for by the law is the knowledge of sin . secondly , the law may be of use to such , to drive them out of themselves , to seek after the remedy , to cause them to flee to christ , that they may be washed in his blood from all their sins , justified by his perfect righteousness , and so redeemed from the curse of the law , and delivered from the wrath to come . 2. to true believers the law may be useful . 1. to humble them , and make them poor in spirit , and low in their own eyes . and that , 1. in respect of their state by nature . 2. in respect of their present condition , now that they are renewed by grace . in the former respect , they may see in the glass of the pure and holy law of god , the woful deformities and blemishes of their souls , as they were of themselves , their numberless omissions and commissions , and being inlightned by the spirit of christ , these things are the more manifest to them . secondly , in respect of their present condition , as they are renewed by grace though they have the spirit of christ conforming them in some degree to the law , yet by comparing both the frame of their souls , and their thoughts , words , actings , conversations , with the pure and spiritual law of god ; they find themselves far short of the mark , and that they need daily renewed acts of grace and free pardon from the mercy seat . secondly , the law is of use to direct them , to shew them what frame of spirit , what wayes are pleasing to the lord , who is the law-giver , and author of the law. 3. the law is useful to believers , to quicken them and stir them up more and more , to purge themselves from all filthiness of flesh and spirit , to cleanse their hearts from those corruptions which are contrary to the law , and to labour after an increase and growth in all holy and sanctifying graces , and to strive after farther perfection , saith the apostle , brethren , i count not my self to have apprehended , but this one thing i do , forgetting those things which are behind , and reaching forth unto those things which are before , i press toward the mark for the prize of the high calling of god in christ iesus . it seemeth the apostle , notwithstanding that great measure of the spirit of christ , which he had received , and the great improvement made of his talents , the eminent services done to the church , yet looked upon the mark , as being far before him , a great way beyond him , that is , that he was far short of the perfection of holiness and righteousness which the law required , and therefore he did reach forth and press forward with all his might . when the best christians find how far they fall short of that height of perfection which the law calleth for , scil . to love the lord their god with all the heart , and all the mind , and all the soul , and all the might , &c. may not this be a powerful motive to quicken them , to use all holy endeavours for the perfecting of holiness in the fear of god ? secondly , the lord christ , by making the law a rule of life and holy obedience for his people hath established the law. it is true he hath redeemed sincere believers from the curse of the law , but that was done without the least prejudice to the force and authority of the law , because himself did bear the curse in his own person , and so he did both save his people from the curse of the law , and yet fully satisfie the law , but herein did christ put an high degree of honour upon the law , that though he had made full satisfaction to the law , in behalf of his people , yet he will have the law to remain as a directory and rule of holiness and righteousness for those that are appointed hei●s of salvation . he hath made the law a rule for the ordering of his royal family , of his spiritual kingdom . the lord christ hath exalted the law to a great height of dignity , in that himself being the law-giver , and having united believers to himself by his spirit , and ruling in their hearts by his grace , yet requireth them to attend to the law as the rule by which they should regulate and order their hearts and wayes . the use of this may be , first to shew the errour of those who seem to deny the use of the law for believers in any kind , as if they were to bring them in bondage under a covenant of works . how usual is it with men to mistake the meaning of the holy scripture , and in special to take those things as absolutely meant , which are to be understood only in some respect . so in this case , because the scripture sheweth that christians are not under the law , therefore they seem to say , they have nothing to do with the law , and that the law hath not any thing to do with them : but though they are free from the curse of the law , yet the law is still of great use to them , to guide them in such a course of holy obedience wherein they are to glorifie god , and to walk worthy of the lord to all pleasing . the apostle i conceive speaketh of such licentious libertines , and antinomian teachers , who when they speak great swelling words of vanity , they allure through the lusts of the flesh , through much wantonness , those that were clean escaped from them that live in errour , while they promise them liberty , they themselves are yet servants of corruption ; for of whom a man is overcome , of the same he is brought in bondage . is it not common with many to complain of bondage under the law , who on the other side remain in a miserable bondage under their lusts ? secondly , this may open the eyes of those self-deceivers , who pretend faith in christ , as if their sins were pardoned through his satisfaction , and their persons justified by his righteousness without the works of the law , and thereupon sin securely , not caring to order their hearts and waye● according to the law , nor to make it the rule of their lives : the apostle notably sheweth the folly of such , for having proved that believers are freely pardoned and justified by the righteousness of christ , without any consideration of their own works done in obedience to the law , insomuch that he saith , where sin abounded , grace did much more abound : whereas sin abounded in men , the grace and free love of god did much more abound , and gloriously manifest it self through christ towards believers , in pardoning their sins , and accepting them as righteous ; thereupon he proposeth a question or objection , what shall i say then ? shall we continue in sin that grace may abound ? as if some licentious person turning the grace of god into laciviousness , should say , if our best works be of no force or weight at all towards our justification on the one side , and the grace of god on the other side , be gloriously illustrated by occasion of our sins , why should we fear to sin against the law , or be careful to walk according to that rule . the apostle answereth by way of detestation , god forbid ; or , let it not be : let not so vile a thought enter into the heart of any christian . secondly , by way of confutation , how shall we that are dead to sin , live any longer therein ? know we not that so many of us as were baptized into jesus christ , were baptized into his death ; therefore we are buried with him by baptisme into his death , that like as christ was raised up from the de●d by the glory of the father ; even so we also should walk in newness of life , as if he had said , they that are justified by the righteousness of christ applied by faith , are by the same faith united unto christ , and therefore dead to sin , as christ died for sin ; and raised to newness of life , as christ rose from the dead ; the spirit of christ thus manifesting the vertue of christ his death , and the power of his resurrection in them , and so leading them in the way of holy obedience according to the rule of the law. they therefore that fancy to themselves pardon of sin , justification , and salvation through faith in christ , and give up themselves to walk according to their own lusts , and not according to the law of god , do highly dishonour christ , and delude their own souls ; for the apostle peter speaking of him , and him hath god exalted with his right hand , to be a prince and a saviour , for to give repentance to israel , and forgiveness of sins . the lord jesus christ is exalted to be both a prince and a saviour , to rule and to save as a prince , to give repentance whereby men and women are subjected to his government , and to his holy law ; and as a saviour to procure for them forgiveness of sin and justification . they then who would have their sins pardoned through christ , but not their souls subjected to the will and law of christ , they would have but an half christ ; they would have christ the saviour , but not christ the prince ; and this is the way to have no christ at all , no portion nor interest in christ. i beseech you therefore as you love your souls , take heed of this soul deceiving fancy ; and as you desire christ for your saviour , so obey him as your prince , according to his holy law , which he hath established as a rule of life for his people . finis . texts of scripture explained occasionally . 2 thes. 2. 1 , 2 , 3. page 10. rom. 7. 18. p. 16. revel . 8. 13. p. 50. 1 king. 18. 40. p. 59. mat. 13. 22 , 30. p. 61. acts 7. 37. p. 83. joh. 4. 19 , 20 , 21. p. 83. gen. 22. 18. p. 91. lev. 1. 4. p. 105. 2 king. 3. 20. p. 108. dan. 9. 21. p. 108. heb. 10. 5 , 6 , 7. p. 115. 1 cor. 9. 13 , 14. p. 119. 1 cor. 10. 18. p. 126. 2 cor. 2. 4. p. 147. 1 cor. 6. 18 , 19. p. 148. num. 23. 5. p. 158. rom. 1. 19. p. 179. rom. 5. 13 , 14. p. 188. amos 2. 4 , 5. p. 191 , 192 , 193. gal. 5. 4. p. 209. james 2. 24. p. 210. 1 john 3. 8. p. 227 , &c. luke 9. 30 , 31. p. 233 , 234. john. 1. 1 , 2 , 3. p. 234 , 235. mat. 22. 35 , to 40. p. 261 , 262. notes, typically marginal, from the original text notes for div a50402-e1400 2 pet. 3. 15. rom. 1. 17. parts of the words . doctr. 1. rom. 3. 1 , 2. ro. 3. 5 , 6 , 7 , 8. rom. 6. 1. &c. ver . 14. the general reason of the point . 1 joh. 4. 5 , 6 ▪ particular reasons . joh. 1. 5. eph. 7. 8. col. 3. 9 , 10. mat. 22. 23 , & 29. &c. ignorance greater or less and whence . 1 thes. 4. 15 , 16 , 17. 2 thes. 2. 1 , 2 , 3. luk. 13. 3. joh. 3. 3. heb. 12. 14. prejudicate opinion , the cause of perverting the truth through ignorance . rom. 10. 3. 2. reason of the point . tit. 2. 11 , ●2 . 3. reason of the point . 4th reason of the point . mat. 16. 24. 5th , reason of the point . 〈◊〉 16. 14. 〈…〉 1. use of the the first doctr. rom. 7. 18. act. 13. 46 ▪ 2 cor. 2. 16. rom. 7. 5 , 1 pet. 2. 8. ver . 12 , 13. use 2 , 2 thes. 2. 12. use 3. two questions answered . answ. to 1. some of note for profession unsound at heart . 1 joh. 2. 18 , 19. 2. answ. to 1. query . some err because their knowledge is but in part . 3. answ. to 1. quaere . god permits it to teach us how to esteem men . gal. 1. 8. answ. to 2. query . carnal persons may be constant to some truths , and whence . 1. answ. from natural quickness of judgment . 2. answ. from affectation of a seeming constancy . 3 answ. satan 〈◊〉 sure of them a●other way . 4. ans hoped advantage from those that hold the truth . 5. answ. from their indifferency to opinions in religion which keeps them from new ones . act. ●8 . 15. & 25 , 18 , 19. notes for div a50402-e3610 2. doct. gracious hearts abhor opinions which oppose the truth of god. proof . 1. from examples . of m●ses . num. 31. 3 , 7 , 8 , 14 , 15. ver . 1 , 2. of elijah . 1 king 18. 40. of micaiah . & ch. 22. 23. of ieremiah . jer. 28. 15 , 16. & 29. 21 , 22. ver . 31 , 32. of iohn baptist. mat. 3. 7. & 15. 6 , 7. of our blessed lord. mat. 16. 12. mat. 23. joh. 10 8. of st. peter . 2 pet. 2. of st. iude. jud. 11. 1 joh. 2. 19 , & 4. 1. 2 joh. 7. 10 , 11. rev. 2. 6. & 14 , 15 , 16. ver . 20. of st. paul. rom. 16. 17 , 18 1 cor. 15. 2 cor. 11. 13 , 14 , 15. gal. 1. 8 , 9 gal. 3. 1. & 5. 12. phil. 3. 2. col. 2. 4. 8 , 18. 2 thes. 2. 1 tim. 1. 19. 20. 1 tim. 4. 1 , 2. 2 tim. 2. 17. 2 tim. 3. 1. ver . 6. ver . 13. & 43 , 4. tit. 1. 10. 11. & 3. 10. 11. heb. 13. 9. 10. 2. proof of the doctr. by argument . 1. reason from the glory of god wronged , &c. joh. 7. 28. tit. 1. 2. joh. 14. 6. & ver . 17. 1 cor. 15. 15. 2. reason . godly have an antipathy to heresies . joh. 10. 5. 1. from the new birth . jam. 1. 18. 1 joh. 3. 19. 2. they are children of the god of truth ▪ reason 3. errours destructive to souls . 4. reason . spreading nature of errors 5. reason . errors apt to overtop truth and how . 6. reason . heresies spread speedily . job 1. 7. 7. reason . errors withdraw souls from the means of grace 8. reason . errours devides the church . 1 cor. 12. 27. eph. 5. 23. & 4. 3 , 4 , 5 , 6. rom. 16. 17. act. 15. 1 , 2. ver . 7 , 24. phil 3. 2. beza . caution 1. eph. 4. 14. 15. prov. 23. 23. jude 3. 4. 2 tim. 1. 13 , 14 , 15. tit. 1. 9 , 10 , 11 , 13. joh. 7. 41 , 42 , 43. & 10. 19 , 20 , 21. mat. 10. 24 , 25 , 26. luk ▪ 12. 51. divisions from satans malice . mans frowardness . act. 14. 1 , 2 , 3 , 4 , 5. 1. use. rev. 8. 13. rev. 9. 1. rom. 9. 1 , 2 , 3. gal. 4. 19. psal. 119. 158. vse 2. 1. obj. 1. plea for tolerating all &c. answered . ●um . 6. 12. 3. ex. 22. 28 , 29. 2. answer . 3. answ. answ. 4. jud. 22 , 23. 2. obj. 3. obj. answ. col. 3. 16. 25. 4. obj. answ. obj. 5. luk. 1. 32 , 33. answ. 1 king. 18. 40. 2 king 16. 24 , 25 , &c. 30. obj. 6. answ. lev. 24. 16. ob. 7. out of mat. 13 ▪ 22 , 30. answ. v. 41. vse 3. notes for div a50402-e7860 doct. 3. complicated falshood charged sometimes on truth and the preachers of it . mat. 5. 17. & mat. 9. 34. see luk. 23. 2. with mat 22. 21 joh. 8. 13. act. 16. 20 , 21. & 17. 6. rom. 13. tit. 3. 1. 1. reason of the point . act. 17. 18. 2 cor. 1. 13. reason 2. from credu●ity . act. 19. 32 , 33. reason 3. from malice . act. 24. 5 , 6. act. 6 : 9 , 10 , 11 vse 1. eccles. 1. 9. notes for div a50402-e8880 doct. 4. faith establisheth the ceremonial law. and how this is to be understood . sect. 1. sect. 2. sect. 3. 1. law of ceremonies instituted of god , and to what end . gen. 17 : 9 , 10 : exod , 12. 1 , &c. & 24 , 25. heb. 8. 5. heb. 10. 8 , 9 , 10. mat. 27. instituted ceremonies are of four sorts . 1. sacraments . 1. circumcision . it s use . 2. passeover . 2. sacrifices , which were of four kinds . vid. cap. 5 ▪ 3. sacred persons and things 4. sacred observances . sect. 2. ceremonies misunderstood by the iews . 1. many had very little knowledge of their mystical signification . 2. they rested in the outward work done . 3. they had more care to observe these than the moral law. isa. 1. joh. 18. 28 , 29 , 38. ch . 19. 4. ver . 13. 4. they rested on it as righteousness to justification . act. 15. 1. gal. 5. 3 , 4. 5. they thought these should be perpetuated to the ●●d of the world . act. 6. 13 , 14. sect. 3. how faith doth establish the law of ceremonies . 1. negatively not continuing he●m . act. 7. 37. joh. 4. 19 , 20. 21. ver . 25. 26. 2. affirmatively . 1. shewing how ceremonies attain'd their proper end . 1. leading to christ. 2. shewing that they were not empty appearances , but types of great things . 3. illustrating by them it self , and the great mystery of christ. vse 1. sect. 1. 1. circumcision instituted . gen. 17. 10 , 11. deut. 10. 16. and what it signified . rom. 2. 29 ▪ rom. 4. 11. gen. 7. 17. rom. 5. 10. gen. 12. 2 , 3. gen. 22. 18. rom. 4. 3 , 11. cor. 4. 11. col. 2. 10 , 11 , 12. sect. 2. 2. passeover instituted . ex. 12. 3 , &c. ver . 12 , 13. the mystical signification of the passeover . 1. purity and perfection of christ. joh. 1. 29 , 30. 1 cor. 5. 7. 1 pet. 1. 18 , 19. humane nature of christ. christs being set apart for this work . ver . 20. sprinkling of the blood of christ for salvation . 1. use of the mystical part of the passeover . keep the spiritual passeover with actual and lively faith . joh. 8. 36. vse 2. admire and be thankful to god. vse 3. imitate christ in his spotless life and nature . 1 joh. 3. 3. vse 4. get an unfeigned faith . vse 5. keep the passover always but especially at the lords supper , with love and sincerity . 1 cor. 5. 8. mat. 16. 6. 12. luk. 12. 1. vse 6. keep it more and more towards perfection . vse 7. be ever waiting ready for the lord. luk. 22. 35 , 36. 1 pet. 1. 13. vse 8. feed on the lamb of god with godly sorrow . zach. 10. 12. ult. improved as a pledge of our redemption . lev. 23. 5. 6 , &c. 10 , 11. 1 cor. 15. 20. notes for div a50402-e12450 of the second sacrifices and their meaning . what kind of beasts and used in sacrices . clean and meek . mat. 11. 29. act. 8. 32. phil. 1. 2 , 6 , 7 , 8. none that are unclean or cruel , used . rev. 5. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eph. 2. 13. sect. 1. special consideration of burntofferings . lev. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the meaning of it 1. in its ascension . 2. the offerer laid his hand on the head thereof . ver . 4. 3. the bullock to be killed and the blood poured out . isa. 53. 7 , 8 , 9 , 10 , 12. dan. 9. 26. vse 1. heb. 9. 22. vse 2. heb. 10. 4. vse 3. act. 20. 28. 1 joh. 1. 7. vse 4. rom. 12. 1. numb . 28. 3. 2 king. 3. 20. dan. 9. 21. sect. 2. sin offering considered , opened and applied . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lev. 4. 3. it s name . 2 cor. 5. 21. vse 1. condescension of christ. 2. baseness of sin . 3. humiliation of our selves . 2 sam. 24. 12 ▪ job 42. 6. 2. the manner of sprinkling the blood of it . lev. 4. 6. seven times before the lord , or before the vail . heb. 10. 19 , 20 , 21 , 22. 3. sprinkled on the horns of the altar . lev. 4. 7. its meaning . 4. fat of &c. sin-offering to be burnt . it s meaning . lev. 4. 8 , 9 , 10 , isa. 6. 10. isa. 4. 3 , 4. 5. the sin-offering carried out of the camp , and its meaning . lev. 4. 11 , 12. without the city after they are setled . heb. 13. 11 , 12. joh. 19. 17. vse 1. vse 2. heb. 13. 13. ver . 14. heb. 4. 1. heb. 13. 19. sect. 3. meat-offerings considered . their name , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lev. 2. 1. of what matter fine flower . of the signification . heb. 10. 5 , 6 , 7. signification . isa. 66. 20. rom. 15. 16. vse 1. pray for success of the gospel . oyle to be added , a part of the meat offering . it s meaning . heb. 1. 9. joh. 1. 14 , 16. ● . 3. 34. psal. 133. 2. 3. frankincense . eph. 5. 2. mat. 3. 17. 1. part burnt on the altar . lev. 2. 3. psal. 20. 1 , 3. act. 10. 4. 5. remainder was the priests lev. 2. 3. 1cor . 9. 13 , 14. 6. salt added to the meat-offering and why . lev. 2. 13. 1. preserveth from putrefaction . mar. 9. 50. 2. it gives a savour . rom. 8. 5. 3. it causeth sores to smart . mar. 9. 49. 4. it seems to perpetuate the covenant . 2 chron. 13. 5. lev. 23. 13. sect. 4. 4. peace-offering considered . it s occasion . lev. 3. 1 , &c. 1. it s meaning , viz. whole christian duty in general . heb. 13. 15 , 16. col. 3. 17. it s matter : whether male or female at liberty . gal. 3. 28. 3. the fat to be burnt . the rest , lev. 7. 34. to the offerer . priest. ver . 15. with 1. 2 deut. 6. 7. the priests part , breast . a prov. 23. 26. b mat. 22. 37. must be waved . isa. 30. 28. psal. 103. 1. 3. ●●●ht shoulder priests due psal. 25. 1. col. 3. 1 , 2. phil. 3. 20. improved to prove gospel maintenance for ministers . the officers part . it s signification . 1 joh. 1. 3. rev. 3. 20 ▪ 1 cor. 10. 18. ver . 20 , sect. 5. sacred persons considered . priests , &c. heb. 4. 5. 6. mat. 12. 18. & 8. 4. mat. 9. 32. 33. joh. 3. 2. mat. 21. 23. vse 1. see gods unspeakable goodness , &c. heb : 7. 26. ver . 24. 25. 2. come to christ , neither 3. doubt in coming to him . 4. see christs humility , &c. 3. garments of high priest significative . 1. in general , what they signified . ex. 28. 2. heb. 11. 27. 2. what particular garments , &c. and their import . 2. stones . ex. 28. 9. &c. on his shoulder . 1. support by him . mat 16. 18. 2. the price christ sets on his people . 2. breast-plate of judgement . ex. 28. 15. &c. ● 1. signification . isa. 40. 11. cant. 8. 6. 2. signification . 3. signification . 3. part of garments of high-priests . exod. 28. 33 , 34 , 35. it s significaion . heb. 12. 24. 4. ornaments of the high-priest . exod. 28. 36 , 37 , 38. it s signification ▪ 2. signification : 5. ornaments , &c. urim and thummim . exod. 28. 30. their meaning . joh. 8. 12 ▪ & 14. ● . col. 2. 3 , 9. eph. 5. 8. & 2. 4 , 5. col. 2 , 10. mat. 4. 2. 6. high-priest appointed , &c. for men , &c. heb. 5. 1. eph. 5 2. heb. 9. 14. 7. what the high-priest did , &c. how it signified what christ should do . lev. 16 12. ●eb . 9. 7 , 11 , 12 rev. 1. 5 , 6. 1 pet. 2. 9. rom. 12. 1. ver . 2. psal. 4. 5. psal. 51. 17. phil. 4. 18. sect. 6. sacred things &c. as 1. tabernacle and temple . 1. agreeing . 1 chron. 28. 6 , 11 , 12 , 19. 2. in writing . yet they differed . 1. and chiefly signified christ dwelling in our nature . joh. 1. 14. heb. 9. 11. joh. 2. 19 , 21. col. 2. 9. heb. 2. 16. 2 tim. 3. 16. a& . 17. 26. heb. 2● 11. 2 pet. 1. 4. heb. 1. 6. 2. they signified the church of christ. rom. 21. 2 , 3. 1 tim. 3. 15. 2 cor. 6. 16. vse 1. lev. 16. 15 , 16. vse 2. 2 cor. 2 ▪ ● . 3. tabernacle &c. noted particular believers , 1 cor. 3. 16 , 17. chap. 6. 18 , 19. mat. 15. 18 , 19. s●ct . 7. altar and its import . heb. 13. 10. made of shittim wood , what is meant . exod. 27. 1. act. 13. 37. 2. over laid with brass . exod. 27. 2. it s import . 3. the place of altar , and its meaning . exod. 40. 29 joh. 10. 9. 14. 6. 4. altar of incense . exod. 30. 3. exod. 30. 9. mat. 15. 9. sect. 8. ark overlaid , &c. exod. 25. 10 , 11 , 16 , 17 , 21. ex. 25. 10 , 17. heb. 8. 10 , 12. act. 5. 31. exod. 25. 18 19 , 20. heb. 1. 14. 1 pet. 1. 12. eph. 3. 10. sect. 9. the fire on the altar , its meaning . 1. it consumed the sacrifice . luk. ●2 . 44. mat. 26. 38. ch . 27. 46. use of this . 1. 2. came from heaven . lev. 9. 24. 2 chron. 7. 1. mat. 3. 11. 3. kept always burning . lev. 6. 13. sect. 10. exod. 26. 31. heb. 9. 3. exod. 26. 36. mat. 27. 51. notes for div a50402-e19280 sect. 1. lev. 11. deut. 1. 4. ver . 2. psal. 135. 4. psa. 147. 19 , 20. num. 23. ver . 5. deut. 9. 6. ph. 7. 7. kom . 11. 33. act. 10. 10 , 11 , &c. ver . 28. 1. tim. 4. 4. 1 cor. 10. 23. obj. answ. gen. 9. 4. lev. 3. 17. 1 cor. 1. 30. obj. act. 15. answ. 1. sect. 2. observance of feasts . 1. in general . luk. 2. 10. phil. 3. 3. isa. 25. 6. in particular , three feasts ▪ exod. 23. 14 , 15 , 16. ch . 34. 22. deut. 28. 47. act. 2. joh. 4. 35 , 37 , 38. luk. 24. 49. act. 1. 8. 3. feast . exod. 23. 16. lev. 23. 34 , 39. 40. ver . 42 , 43. neh. 8. 15 , 16. luk. 12. 19 , 20. lev. 23. 24 , 27. isa. 58. 1. mat. 3. 1. 2 , 3. 2 thes. 4. 16. matth. 5. 4. luk. 6. 23. lev. 14. 6 , 7 , 9. & 15. 13. 1 joh , 5. 6 , 8. 10. 2 cor. 13. 1. 2 joh. 3. 3. 2 cor. 7. 1. zach. 13. 1. notes for div a50402-e21140 doct. 5. god hath given men a law of nature . rom. 1. 19 , 20 , 21. rom , 2. 14 , 15. 1. what this law is . description . it is given of god. isa. 28. 24. & 26. 28. rom. 1. 21. joh. 1. 9. joh. 8. 12. 3. in their natural state . 4. hereby they do somewhat know god. rom. 1. 19. ver . 20. act. 14. 16 , 17 , 5. by that light they know somewhat of good and evil . gen. 20. 9 , 16. this law of nature is imperfect . 1. not able to bring to bliss . joh. 14. 6. act. 4. 12. rom. 10. 13 , &c 2. particularly defective in , 1. it self . 2. in the subject in which it was . sect. 3. the use of this law of nature . 1. for gods glory . 2. for preservation of humane societies . 3. a remote preparatory for receiving the gospel . sect. 4. how doth it leave men without excuse . vse 1. isa. 33. 22. psal. 33. 62. psal. 47. 2 , 7. rom. 5. 13 , 14 vse 8. rom. 1. 18 , &c. gen. 3. 19. rom. 5. 12. gen. 15. 13. 16. lev. 18. 24. 25. amos 1. & 2. vse 3. am. 2. 4 , 5. amos 2. 4 , 5. ver . 6 , &c. ver . 7. chap. 3. 1 , 2. mat. 11. 22. act. 11. 26. 1 cor. 6. 15. 1 cor. 1. 21. ex. 30. 23 , 24. mat. 11. 2● . mat. 12. 41. notes for div a50402-e23780 mat. 22. 37 , 38 , 39. 6. doct. in general propounded . how the moral law stablisht by faith . sect. 1. negat . 1. particular doct. rom. 3. 9 , 10. ver . 20. the point cleared by , 1. general grounds . 2. particular declaration of the doctrine of the gospel . three general grounds 1. from mans state , 2. from the nature of the law. 3. from god. joh. 3. 6. rom. 7. 18. ch. 8. 7. 8. eph. 2. 1 , 2 , 3. gen. 6. 5. phil. 3. 7 , 8. obj. answ. 1. 2. from the law 's exactness . rom. 7. 12. 14. deut. 6. 4 , 56. this perfect love includeth perfect knowledge , faith , &c ▪ lev. 11. 44. & 19. 18. 1 joh. 3. 4 ▪ 2. laws severity . deut. 27. 26. gal. 3. 10. heb. 2. 2 : gal. 3. 19. 3. from the infinite purity of god. joh. 4. 17 , 18 , 19. psal. 104. 1. &c. isa. 40. 15 , 16. ch . 6. 1 , 2 , 3. exod. 19. 16. 10. 18. deut. 4. 24. rev. 1. 14. his eyes were as a flame of fire . 2. the doctrine of the gospel declares this . mat. 1. 21. mat. 26. 28. gal. 2. 21. gal. 5. 4. heb. 7. 25. gal. 3. 11 , 12. ohj. jam. 2. 24. answ. ver . 14. answ. 2. ver . 18. 1. vse . the misery of all out of christ. rom. 8. 33 , 34. joh. 3. 18. rom. 2. 5. rom. 9. 31 , 32. obj. answ. mat. 1. 20. job . 14. 30. psa 40. 6 , 7 , 8 heb. 10. mat. 3. 15. gal ▪ 3. 10. 13. eph. 5. 2. heb. 9. 14. mat. 3. 17. phil. 2. 6. heb. 1. 3. gal. 2. 20. affirmatively . sect. 2. mat. 5. 17. mat. 3. 16 , 17. mat. 4. mat. 3. 15. gal. 4. 4. act. 7. 12. 2 cor. 5. 21. 1 per. 1. 19. 1 pet. 2. 22 , 3 , 18. lev. 21. 21. chap. 22. 3. heb. 7. 26 , 27. heb. 9. 14. gen. ● . 27. see eph. 4. 24. & col. 3. 10. rom. 3. 10 , 11. rom. 8. 2. rom. 3. 12. 1 joh. 3. 8. obj. answ. obj. awsw. 1 cor. 15. 54. hos. 13. 14. psal. 19. 7. sect. 2. luk. ●9 . 30 , 31. 1 king. 18. 40. & 19. 14 , 15 , 16 , 17. joh. 1. 1 , 2 , 3. joh. 17. 17. 1 thes. 2. 13. joh. 17. 5. col. 1. 16. heb. 1. 3. rom. 11. 36. phil. 2. 6. joh. 1. 14. phil. 2. 7 , 8. 1 tim. 3. 16. act. 2. 24. act. 20. 28. heb. 2. 9. heb. 2. 16 , 17. isa. 53. 6. lev. 4. 15. 2 cor. 5. 21. gal. 3. 10 , 13. isa. 53. 10. rom. 8. 33. phil. 2. 8. isa. 53. 12. matth. 27. 50. joh. 19. 33 , 34. ver . 41 , 42. gen. 2. 17. vse 1. vse 2. vse 3. rom. 8. 1. sect 3. 1. branch . 2 cor. 5. 21. rom. 4. 22 , 23 , 24. rom. 4. 6. rom. 8. 33 , 34. rom. 3. 30. rom. 3. 24. 1 joh. 4. 18. mat : 12. 18. joh. 17. 9. heb. 2. 13. rom. 3. 21 , 22 : ver . 28. rom. 4. 7 , 8. & 8. 1. rom. 8. 30. 2. branch . rom. 10. 4. vse 1. eph. 3. 17 , 18 , 19. jer. 23. 6. vse 2. rom. 3. 27. vse 3. vse 4. mark 9. 24. luk. 17. 5. vse 5. luk. 1. 74 , 75. rom. 12. 1● . 1 cor. 1. 30. 1 cor. 6. 11. sect. 4. doct. mat. 5. 17 , 18. mat. 22. 35 , 36 , 37 , 38 , 39. 40. rom. 12. 9. 1 tim. 1. 5. tit. 2. 11 , 12. 1 pet. 1. 15 , 16 lev. 11. 44. obj. 1 tim. 1 : 9. rom. 6. 14. gal. 4. 4 , 5. answ. gal. 3. 13. 1 thes. 4. 2 , 3. rom. 3. 20. phil. 3. 13 , 14 ▪ 2 pet. 2. 18 , 19 , 2. vse . rom. 5. 20. chap. 6. 1 , 2.