" OR, THE T-i'^. ancient Clj?tfttan IReltstott, IN ITS Nature, Certainty, Excellency, and Beauty^ (Internal and External ) particularly Confidered, Aflerted, and Vindicated, FROM The many Abufes which have Invaded that B Y Humane Innovation, or pretended Revelation, Comprehending like wife The General Duties of Mankind, in their refpe&ive Relations . And "Particularly, The Obedience of ail Chriftians to Magistrates. And the Neceflity ofCHRisTiA n-M oderation about things T>ijpenftble in Matters of Religion. w ITH Divers Cafes of CONSCIENCE Difcuffed and Refolved. By THOMAS yg%.ANTHAM, a Servant of Chrift. Judc, ver. 3. It tvas needful for me to write unto you, and Exbort^you that you jhould eameftly contend for the Faith, vobicb vox once delivered unto the Saints. LONDON, Printed for Francis Smith, at the Sign of the Elephant and Caftle in Cornhill, near the Royal-Exchange, 1 678. I ► ^^^^^^^^^^ The Epiftle Dedicatorv TO THE ENGLISH NATION, And every Perfon therein profeffmg Love to Je- fus Chrift, under what Appellation foever: Particularly to my Brethren and K i n s m e n according to the F l e s h. More efpecially to all the C h u r c h e s of C h r i s t who maintain one Baptifm of Repentance, for the ' Remiflion of Sins. SIRS, $ you cannot be lightly Ignorant of the many Qhanges which have befallen our Nation in the cafe of Religion fince firfl the Qhriflian Faith was receded m this I/land; even Jo, you have great reajon to confider , whether your prefent Jiandingm that behalf be fuel?, as that you may - comfortably apply that fpeech, \ The The Contents of the enfuing According to the order of the Books, Chapters, and Settions. 1 RE A TI SE S, INTRODUCTION. Seel. I. OF the Divine Authority of the Scrip- tures ' of the Old and New Tejiaments. Andborv the Cavils of the Papifts, or others, about the Originals, are vain. §. 2. Of the Oppofitions of fame Learned and fotnetimes Papift againft Papift, concerning the Original. §. 3. Of the vanity of Popijh Quarrels, about the Englijh Tranflations of the holy Scriptures. §. 4. How know we our Copies and Tranflations to be the Word of God ? Anfwered. §. 5. How know we precifely, what is the true Word of God ? Anfwered. See further in the Table of the Defence. BOOK. I. §. I. Of the Obfirudions of tht Progrefs of Chri- ftianity^ and particularly by Popijh Vanities. $. 2. The Certainty and Excellency of Chriftian Re- ligion i andfirji of the Life of Holy Jefus. $, 3. Of the certainty and ifnanner of the Death of Jefus Chrift. $. 4. Of his being worfhipped by Wife-Men after his Death , chiefly becaufh of his Miraculous W jrj^r. $. 5. Chrift'' s Miracles above the power of Natu- ral Caufes. $. 6. Not done by a Diabolical Spirit. $. 7. They were wrought by the Spirit of God. $. 8. TbeRefurredion of Chrifi the great eft Mira- cle, and confirms the whole of Chriftian DoUrine. §. p. It is frivolous to objeVi againft that Doctrine which is confirmed by theRefurreilion. $. 10. Chriftian Religion moft excellent in the nature of its DoBrine, and the greatnefs of the Higb- Prieft. $.11. Further of the High-Prieft of the New 7e- ftanftttt, and of the Sacrifice and Altar. $. 12. Of the excellent reward annexed to Chrifiian Religion. $.13. Of the excellency of Chrifiian Precepts above other Religions. $. 1 4. Of the Duties of Men to their Neighbours, according to Chrifiian Doftrine. $. 1 5. Of the excellency of Chrifiian Precepts touch- ing Marriage. $. 16. Of the Chriftian DoSrine concerning Earthly Subfiance. $. 17. Of Swearing, and certain Precepts refpecl- ing Converfation. See Cafes of Conference. $. the greatnefs of the Author, and the mar- vellous propagation of Chriftianity. $. I p. Further of the propagation of the Chriftian Religion. $. 20. Of the Infirmity and Simplicity of the firfi Peachers of Chriftianity. $. 2 it The great Impediments overcome by Chrifti- an Dodrine, fhews its Excellency. $.22. The Conchifion of the Firfi Boo^Jhewing briefly theconcludingnefsof the Evidences to be fuch,that nothing can be true,if Chrifiian Religion be falfe. % O O K. II. Chap. ,1. $. I. The Definition of Chriftian Religion accord- ing to Scripture, and divers Chriftian Writers. $. 2. Of the neceffity of preferring the Internal part of Chriftian Religion. Chap. 2. $. 1. Of the Knowledg of God, and Jefus Chrift whom he hatbfent, and in what rejpecls we ought to be ignorant of him. $, 2. Of the Order wherein this Knowledg may be confidered. $. 3. Of the Unity of the Godhead, from theVni- tyoftheNatnre of Father,Son, andUo\) Ghoft. $. 4. A particular confideration of the Effence of the Holy Spirit. $. 5. The Godhead Incorporeal in reftett of its Im- menfity. $. 6. Without Beginning,and without any Ending. $. 7. He is Omnipotent, and doth whatfoever he pleafeth. $. 8. He isOmnifcient, nothing can be bid from him. $. p. He is Juft, there is no Vnrighteoufnefs in him. $. 10. He is Gracious, full of Mercy, no.Cruelty is in him. $.11. He is Perfect, no Imperfeilion is in him. $.12. His place of Refidence is in Heaven, yet not " confined to place. $.13. Nothing can be done without his Providence, though contrary to his Will, $. 14. It is unlawful to form any Shape, or Image of God, fo much as in our Minds. Chap. 3. Of the knowledg of Jefus Chrift, whom God c hath The TABLE. hath fent to the Saviour of the World, i Mankind generally apprehenfrve of a jtate of ' Eternity, and bath Jome inclination to beatitude after Death. **A'm a 2. God made knowrihis Grace in Cbrift from the Beginning. And of the k*}owledg whico fome Heathens l>ad of him. 4 5 Of the meaning of the wawe Immanuel, and how it only agreeth to thrift as God-man in one 4 FAfChn!i the Saviour of the World did really 'takeabodyofFlefl^orwasMan b^ture. 4 S. Chili did in the face andftead of Mankind fulfil that Law by which the whole World Jtood ouilty before God. 4. 6, thrift did really (not phantaliicaVy)fuffej death in his own Body, for the Sins of the World. §. 7. Ihe Righteoufnefs of Chriji is imputed to \ Men, and made theirs by Faith, i S By the power of his Godhead, he rofe again from Veath, Bodily: And how the verity of the Gofbel depends on the certainty thereof. §, c. Cbrift is vefied with all Tower in Heaven and Earth, and the only Head and ^Law-giver to the Church as fitch. . , S. IO. Of the fecondcomingof Chrft, and how be - fhaS then determine the final ftate of Men & Angels. 4.1 i . How Chrift dwells in his Church by his Spirit, tvhofe office U 'not to abrogatefaut to eftablifh what- ficver Cbrift bath taught bis Church to obferve. Chap. 4. Concerning the Doctrine of Self-denial. §. i. Self if the will of Man corrupted, and as fitch made the rule of his actions. 4. 2. Of the powerful conviction of Sin, and a due fenfe of Mans wrctchednefs. 4. 3. Of the necejfityofan awful cmf deration of the ' Majefty, Jujiice, and 'Goodnefs of God, to true Converfion. . 4. 4. Of the great Patience of God, waiting to be gracious to Sinners. , ■ ■ a $• 5. Of fcrrow for Sin, as committed againjt a Gracious God. 4. 6. Of true hatred of Sin in the very thought, or firt't motions of it. H' l' Of rmeconfcffion of Sin, and application to God for Mercy. 4. 8. Of the refolves of rightly humbled Souls. Chap. 5. Treatcth of the Chriftian Man's conformity to - Chridin thelpiritof hismind. § 1 Of the light efieem our Saviour hadof earthly things ; and how his People are to follow him 4. 2.' Of the great value Cbrift put upon Heavenly Thing j. and bow he is therein to be followed. £.3. Of the great Patience of Cbrtli in all manner of Sufferings, and how we ought tofirffer for him i to wbichpurpofe, three things very profitable muft be confidered. Chap. 6. Wherein is confidered the thing hoped for by Chriftians, and the comforts they partake of by the way. 4. I. How all Clrriftians muft firft inherit the Rigb- teoufnefsof their Father. 4.2. How Chriftians inherit their Fathers Name. 4. 3 . How the Spiritof Promife is part of the Saints inheritance. \_ Which is more fully handled in the fecondpari of the firft Book^] 4. 4. How God's Children are Heirs of the Privi- ledgeitof the Houfe ofGod.[See fecond Part alfo7\ §. 5. God's People are Heirs of this World: where Row. 8.20. The Creature was made fubject. to Vanity, is clearly opened. 4. 6. Of the Heavenly Inheritance, or the "Eternal Kingdom of Cbrift, and how all Life fhort of that is inconfiderable. Chap. 7. Treateth of Angels, both good and bad i and of the fcrviceof the fir It, and difler vice ot the laft to Mankind. 4. I. Of the Original of Angels, and hew they are the Hoft of God. §. 2. Of the nature, dignity, and great number of Angels. 4. 3 . Of the dreadful Apoftacy of fome of the Angels. §. 4. Of the great envy of the Apoftate Angels a- gainji Mankind. 4. 5. Of the office and care of good Angels to fuch as fear God, and how none are originally left to the tutelage of cM Angels. §.6. Of the final eftate of Angels, both good and bad. THE SECOND PART Of the Second Book, containing the Ex- ternal part of Chriftianity. Chap* 1. Treatcth of the Church of Chrift, and the due way of Incorporating Members into it j and how far the Baptifm of Repentance is neceifa- ry thereunto. §. 1. Ihe external part of ChrijiianReligim necef- J ary : And of the definition of the Church of Clxrift, 4. 2. How Infants are of the Church as it contains tlx whole number of the faved\ and how they were not admitted to Practical Ordinances in the firft Churches, nor ought to be admitted thereto by us, §. 3. A particular Examination of the Primitive Churches, and after the neareft Jearcb, no Infant found to partake of Gofpel-Ordinances, and par- ticularly The TABLE. ticularly of Baptifm ; but Believers by profeffion, are found the only fubjeils of fitch fervices in the Primitive Churches. §. 4. Certain Arguments out of Mr. Tombs'/ An- tip;edobapt. 3d part, in further confirmation of the Seilion next before this. $. 5. Of the necefftty and great ufefulnef? of Sacred Baptifm. 1. From the Injlitution, or firfi de- livery of it. §. 6. 2. From the Commiffon for the perpetuity of Baptifm. $•7- S- From the ApMlles Doctrine and Prattice, in purfupnee of their Commiffton. $. 8. 4. From the nature of the Ordinance it felf. Chap. 2. of the 2d Parr. Of the due form and manner of the Admini- stration of Baptifm, which is by Dipping the Subject in the Element, proved. §. 1 . j. By the practice of John Baptift, and thofe who fucceeded him in the Act of Baptifm. $.2. 2. From the true Signification of the word Baptize, when ufcdto exprefsthe Act done in this holy Ordinance. 5J.3. 3. Ihe intolerable injury offered to Chrifl, j and unavoidable inconveniences to the Church, by j altering the form or manner of Baptifm. §. 4. 4. From the Agreement between thefign and thing fignified in Baptifm. 5. 5. From the confent of Learned Men who are our Oppofites in many things. Chap. 3. Treating of the doctrine and prafticeof Laying on of Hande, as it is a Principle of Chrift's Religion, pertaining to the beginning of all ChrilHan Men. §. 1. The Point explained: And hove Chriftians may be faid to receive ihe Promife of the Spirit. $.2. All Chrifis Vifciples have right to the Promife of the Holy SpHt, whether Male or Female. 3 . A more ample difquifition of the nature of the Promife of the Spirit, and of the Churches intereft therein, both Gifts and Fruits, to the end of the Wcrrld, from 1 Cor. 12. 1, made good under fix great Confiderations. £. 4* Anfwmth two Objections, 1. Of the pretence of introducing new Oracles. 2. Of the Papifts . pretence to Infallibility. 5 . Prayer and Laying on of Hands for the Graces of the Spirit, as well as for the Gifts i many thoufands fubmitted to this Ordinance in one Church. 6. A particular confideration of Heb. 6. 2. as a clear evidence, that Prayer with Impofttion of Hands, is an univerfal and perpetual minijirati- on of the Church of Chrifi. §. 7. Anfwvretb fomt Objections againji the fuppo- feddiffarity of the practice of Prayer with Impo- sition of Hmds, in the A pooler days, and now. See further in the Defence. Chap. 4. Of the Segregation, or gathering together of the Church of Chrift, and of the reparation ne- cetfary to be made in order thereunto. §. 1. The original of feparation among the Angels: which was decreed by God to be made between the Church and the old World. $.2. Of the profecution of a holy feparation in the new World. §. 3 , Separation warranted by the Goffel, between the Church and the World. 4. Separation neceffary to be maintained between true Clmflians, and thofe that incumber that fa- ct cd Profeffion with Mens precepts, or difhonouc it by an evil life. See the lafi Part, or Treadle in the Defence. Chap. 5. Treateth of the Form of Doctrine ncceflary to be maintained in Chriitian Affemblies, accord- ing to the Scriptures. §. I. Chriftian Affemblies for preaching the Word of God nece(fary, elfe Religion faileth. $.2. Clmftians ufe no compulfion to uphold their Affemblies: their FeVowfhip ought to be voluntary, or of free Choice. 3 . Of the Nicene Creed, and how the Baptized Churches are not Novelifls in Articles of Faith. #. 4. A Confcjfion of Faith put forth by many Bap- tized Churches in this Nation, and prefented to King Chariest Second, containing 2 5 Articles confirmed by the Scriptures, and by the Ancient Writers of Cbriftianity. Chap. 6. Treateth of publick Prayer, and of the due per- formance thereof in the Churches of Chrift. §. I. Of the devotion of the Firfi Churches in pray- ing much to pod, and of the excellency and fuffici- ciency of the Lord's Prayer, to regulate .the Church in that Duty. $. 2. Of forms of Prayer devifed and impofed by Men, what fome Chrijiian Writers both Ancient and Modern have thought thereof. $. 3. Anfwereth fome Objections about impofed forms of Prayer. Chap. 7. Treateth of the holy Table of the Lord, or the Lords Supper, celebrated in Bread and W ine, for a perpetual commemoration of the Death of Chrilt, till his fecond coming. I . Of the various les given to this Ordinance, and the ufefulnef s thereof to the Church. §. 2. Of the Authority by which this Ordinance is fettled in the Church for a perpetual Minijiry. Wherein alfo if confidered the Feaji of Charity, and whether any other Food be neceffary to that holv The TABLE. holy manducition than Bread and W me. | 0. 3. Of tbe divine tife of the Lord' stable, to fit forth Chrifi, and him crucified, and to come again. 5$. 4. The Lord's Table teacbetb Humility , and Brotherly Love. $. 5. It teacbetb Chriflian Unity, p. 6. It conduceth to the ft ability of Chrifiians in the Faith. 7. It if profitable to the attaining and typing all holy qualifications. $. 8. Of the due manner of Celebrating the Lords Supper, therein five Quefiions are confidered,and anfwered. , 9. Of the Popijhabufeof the holy Table of the Lord. 1. In refacl of their Tranfubfianttation 2. In rejpett of their Miffal-S acrifice. 3 refpeci of their Half-Communion. Chap. 8. Treatethof the duty of Thankfgiving of ring- ing of Pfalms in the Chriftian Church, and or the mind of many ancient and modern Chri- fiians touching this Matter. § 1. Singing P J alms is a duty incumbent upon Chrifiians, a part of PublichJVorfhip, to be per- formed in the Congregation by Perfins gifted there- vnto ■■> but privately by every Chifiian- 2. Of the practice of the Primitive Churches in fwging of Pfalms. '. 3. Of the innovated formalities about finging in Parochial, or other Congregations. $. 4. Afure way of praifingGod in Pfalms, Hymns, and Spiritual Songs, according to the Scripture i facially of the matter of the Pfalms, or H^nns. 5. Of the manner how to frng the Praifes of God in the Church of God. This cafe difficult : fome- tbiag offered towards the refolut ion of the Point. Eight Exceptions againfi a promifcuom finging, of a multitude of Voices together in a Church. Private Chrifiians ought to praife the Lord in Pfalms, as well as to Pray. Not fafefor Chri- stians to cenfure one anotbor in this matteri where nothing apparently fin ful doth incumber thefervice. Chap. 9. Shcwethwhat Miniftcrs, or Officers God hath given, or appointed to govern the Chriftian Church to the end of the World. 1 . Of the great inconveniences of fitting up di- ~ ° vers kjnds of Officers in the Church of Chrifi, which God hath not ordained. f. 2. Sftlmaffus againfi the Popifh Priefibood. The name of Altars was not heard of in the Pri- mitive Churches. $. 3. Of the Titles of Chrifiian Minifiers, and firfi of MefJ'engers, or Apofiles. 4. 4. Of the Divine Institution of Bifhops in the Chnjiian Church. f, 5. Of the worl^ pertaining to Chrifiian Bifhops and Elders in the Chrifiian Church. $. 6. Of the low outward condition of the ancient Bifhops of the Church. An Apolo^ie for the Bi- fhops of theprefent Baptized Churches. "f.Of the Office of Deacons in the Church of Chrifi. 8. Of the due Eleilionof Meffengers, Bifhops and Deacons, in the Church of Chrifi, according to Scripture and Antiquity j and of the Quefiion a- bout a fuccefftve Ordination. Chap. 10. % Treateth of General Affemblies of Meffengers, Elders, and Brethren, to decide general Con- troversies in the Chriltian Church, &c. §. I. Of the nature and neceffary ufe of General Affimblies in the Cbriliian Church. In \$, 2. Of the g>ueftion who hath power to convene General Affemblies. 3. Of the £>ueftion,How far General Affemblies have power by tlteir Agreements, to bind the Chur- ches whom they repnfint. 4. What fort of Chrifiians are to give voice de- liberative and deciffive in Councils, or General Affemblies. Chap. 1 1. Of the holy Difcipline both general' and par- ticular, which God hath ordained for the Purity of the Chrifiian Church. §. I. Chrifiian Difcipline defiribed, and of the ne- ceffityof it. $.2. Of the general Difcipline of Failing and Pray- er i and the Quefiions which concern the fame, Anfwered. 3. Of the great abufes in Fafiing and Prayer, both in former and latter times. $. 4. Of the W ay ordained by God to heal private Offences between one Chrifiian and another, $. 5. Of the Way of God to proceed againfi fuch as fin openly in the Church of Chrifi. $, 6. Of the Way of the Lord to deal with Hereticfy in the Chrifiian Church according to the Gofal. Chap. 12. Treateth of the Reafons why Chrifiian Churches ( fpecially of the Gentiles ) are not bound to keep the Sabbath of the Jews, according to the Law of Mofis ; and how notwithstanding they are under the Morality of the Fourth Command in the Decalogue. §. I. Of the Propofition to be proved, and bow firfi it ought to be explained. $. 2. Containeth feven Reafons, or Arguments, ful- ly proving the Propofition. $. 3. Anfwereth the mofi important Allegation out of the New Tefiament, ufually brought for the ob- fervation of the Seventh Day, according to the Law of Mofes. 4. Certain Tefiimonies out of the Ancient Chri- fiians, concerning this great Controverfie. Chap. The TABLE Chap. 13. Trcateth of the Obfervation of the Lords Day, or Firft Day of the Week, in the Chriltian Church, and how it is grounded on the Au- thority of the holy Scripture, and ftrength- ned by the confent of the belt Antiquity i and whether that pafTage, P/i/.i 18.24. be meant of that Day ? §. 1. Of the Prophecy of David, PfaU 1 1 8. This is the Day which the Lord hath made i pro- bably meant of the Lord's Day. f>.2.0f the NewTeJlamentTcxts, which prove the Obfervation of the Lord's Day, and how the Title beft agrees to the Firji Day of the Week? 3* *be Pwtt'ce °f the Ancient Churches fuc- ceeding the firft Churches, in the Religious Obfer- vation of the Lord's Day. Chap. 1.4. Of the place of Chriltian-AiTemblies, the di- ftindtion between Holy, and Unholy, made void in the ChrilHan Church. And how they ought to be free for all Comers. §. 1. Legal Santtity in rejpett of place for God's Worfhip, made void by Chriji. j>. 2. Of the fuperftition of fome pro f effing Chrifti- anity, about the holinefs of one place above ano- ther. £.3. 7 be place of Chriji ian-AJfemblies ought to be Publicly Chap. 15. Of the Minifters Maintenance under the Gofpel. Whether Tithes be due to the Minilkrs of Chrift, JureDivino? §. 1. God hath ordained a. Maintenance for Gojpel- Minifters, confirmed by the ApojUe Paul, by di- vers Arguments. $. 2. Of the Proportion, or quantity which belongs to them as Chrift' s Minifters. §. 3. Tithes not due to Chrift' s Minifters by the Law of God, proved by feven Arguments. Ma- giftrates do well to encourage Chriji's Minifters. Chap. 16. Of that Humility and Brotherly Refpcft which ought to be in Chrilfs Minilkrs towards each other, and of the Carriage of the Bro- therhood towards their Paftours. §. J . Pride incident to Men in high places of Truft. Clrrift's Minifters to beware of the Temptations of the Devil. They ft and in eminent danger. Pride in them of dangerous confequence many ways. Examples of this evil in Scripture, and Hiftory. 2. There is reverence due to Chriji's Minifters. It is a great Sin for the Brotherhood, or any of them to carry offenfwely towards their Paflours. The Affemblies of Chrijtians are to be kept with reverent Deportments by all the Members, as be- ing more immediately in the prefence of God, and his Minifters. BOOK. III. Of divers Cafes of Conference. Chap. 1. The Eaptized Churches unjuftly charged with Seditious Principles. They are firi&ly obliged by their Principles to obey Magiiu-ates. §. I. The Clamours frequently made againft the Baptized Churches, unreafonable. Chriji and his Apoftles underwent the fame Reproaches, 'the Contents of a Declaration of the Miniliers of the Baptized Churches concerning Magijiracy. $. 2. Mr. John Tombs his Teftimony touching Chriftian Subjection to MagiftrateSi, $. 3. Ihe Principles of the Baptized Churches in poii.t of Religion, have nothing of aftate-fediti- qm nature in them i proved very plainly. §. 4 An Apology of many Baptized Chrijiians ( in and about London ) for themf elves and others, with their Protejiatien againji Venners Infurreai- on and Rebellion. $. 5. A recital of fcveral Declarations put forth at fundry times, viz. Anno 1 647, 1 6 5 x , 1 6 59 : whetein their conftant obedience to Civil Magi- ftrates is averted. Chap. 2. Of the great Duty which lieth upon the Rulers of this World. §. I, Tucir honour all e'litles import great Vertues, and great Bufinefs to belong to them. $. 2. Of Magiftratical Jiiftice. §. 3. Of Magiftratical Mercy. Chap. 3. Of the Power of Magillrates in matters of Religion. §. 1. Of the differing Opinions of the Papifts and Proteftants touchingthis Point. $. 2. 1 he great §>ueftion of Magillrates Power in Religion, digejied into ten Proportions. $. 3. Antiquity againft Perfecution, for differing apprehenftons in matters of Chriftianity , being An Abridgment of Dr. Jer. Taylor. d Chap. The TABLE. Chap. 4. Of the Lawful ufe of an Oath, to atteft the Truth before a Magiftrate. §. j. An Oath notfinful in it felf, being ufed by God Angels, and good Men. It is a S acred God, Angels iji the uje oj an Oath from Mat. 5. and James 5. Anfweredh The places cleared, and the Law of an Oath confirmed thereby- God, Angels, and good Men. It is a t> Thing, a fart of Natural Religion. . 2. the OtycUions ufually brought again ' ufe of an Oath from Mat. 5. and Jan- Chap. 5. Of Chriftian-Moderation concerning their dif- fering apprehenfions about fome Matters of tlJilv*'" -~ — " " ~ ~ Religion i or the profeflion of Chriftianity both in Faith and Practice. 1. Of the meaning of the word £ Moderation] -~i our prefent Vifcourfe. j>. 2. Of Chri\iian-Moderation towards all Men. £.3. Of Chrijiian-Modcration towards all that confcientioujly receive the facred Scripture, believe in Cbrifi, but are not incorporated Cbrifi by the Baptifm of Repentance. 4. Of the Moderation necejfary among all Chur- ches, who with the firfi Churches, and the Coun- cil of Nice acknowledg one Baptifm of Repen- tance for remijfion of Sins, and live fcylily. ■ $. 5. An Exhortation, with five Motiver,to allBap- ' tized Churches, to follow things which for Peace, and csmmon Edification. Chap. 6. Treateth of Marriage, how lawful, and how prohibited to Chriftians. Alfo in what cafe Divorce is lawful. §. 1. Marriage is an holy and honourable Ordi- nance of God for all Men. How it hath been abufed, and particularly by the Children of God. §. 2. How Marriage hath been, and is prohibited ' unto the People of God, for the caufe of Religion h and how lawful. 1 3. In what cafe Marriage may lawfully be dif- folved. - . Chap. 7. Treateth of Chriltian- behaviour, both Civil and Religious ; And particularly, of the be- haviour of "Women in Chviftian-AiTemblies, where they are hot permitted to Preach. §. I. Of that Honour which is due to all Men, and ' of the particulars whereby it ought to be demon- \ firated. <$ .2. Of tht reverent behaviour of Chriftians in ' Church- Afifemblies. Women are to /hew fubje- Sion there: Not to ufurp Authority, nor Preach ■ then i V' w ty betearbers of good things, and how. Chap. 8. Whether Chriftians may lawfully diflblve their Church-Meetings, or Aflemblies, when Hu- mane Laws require it of them ? refolved in the Negative. Six Confiderations to juftihe their conftancy in holding their Church-Af- lemblies, according to the Scriptures. Chap. p. Treateth of the Duty; of Chriftians, to bear . Offices m Civil State , and Arms in the Mi- litary ftate, of the Nations where they live. §. I. Chrijiians mujl oppofe no Ordinance of God. Civil Government would ceafe without Officers. The bcfl Men mejt fit to ferve in the Civil or Mili- tary ftate of Nations. 2. Chrijiians may lawfully govern Nations if called thereto. Ancient Chriftians were ready to ferve their Country. ■ Chap. 10. Chriftians may lawfully make ufe of that Pro- vifion which the Laws of Nations have made for the relief of their Poor, and for Burying their Dead. §. 1. Difference of Opinions in matters of Reli- gion, takes away no Mans Birth-right. All good Laws are the Birth-right of all natural Subjects. 1. Of the Inhumanity of fome in taking up the Dead when buried, becaufe of Religion. Births and Burials Jhould be regifired by Authority. Mens outward concerns depend much upon the cer- tain kyowledg of the time and place thereof. Chap. 11. Treateth of Ufur y. §. I. The Law of God very fa>cre againfi Vfury, ■ properly fo called. $. 2. The Heathens by the light of Nature, hated Vfury. $. 3. Councils and Fathers againfi Vfury,and how it hath been the caufe of MiJ chief. Chap. 12. Treateth of the Government of Chriftian Fa- milies. §. I. Of the duties of Husband and Wife tor wards each other, chiefly the duty of Husbands. 2. Of the duties of the Wife more Particular- $. 3. Of Yamily-Devotion, and the government of "Children and Servants. 4. Of the duties of Servants towards their Ma- fiers, 8cc. Chap. •i The TABLE. Chap. 13. Whether the Jews being converted , are Hill bound to keep the Law, namely Circumci- fion, Sacrifices, and all other Rites, accord- ing to the Law of Mofes, refolved in the Ne- gative, againlt the fpreadingof Judaifm. §. 1. The ufe of Legal Ceremonies inconjijient with the Services of the Goffel, proved by Rom. 7. r. to 8. Heb. 7. 18, 19. Heb. 8. 13. 2. Legal Sacrifices are certainly ceafed de jure therefore the whole of Mofaical Ceremonies are ceafed. $. 3. Circumcrfion abrogated, which fully fhews the Law of Ceremonies is ceafed. Chap. 14. Of the Government of the Tongue. §. 1. The neceffityof the government of the Tongue, elfe all Religion is vain. Six Negative Directi- ons for the Government thereof. 2. Six Rules whereby to enure the Tongue to profitable difcourfes. BOOK. IV. Containing a Defence of Chf iftian Re- ligion, againft Humane Innovations, and pretended Revelations. In Six fmall Treatifes. Treatife. 1. The Authority of the holy Scriptures to decide all Controverfies about Religion among Chrijiians, ajferted and maintained againji the P A- PISTS. Alfo TEN A RGV ME NT S, proving the prefent Papal Church of Rome no true Church of Chriji. Occafioned by feven Queries fent from a Papift, which are prefixed to the Treatife: with feven An- ti- queries, to abate their prejudice againji the Au thorityof the Scriptures, 8cc. And divers fuggejiions, that fame parts 0f the Scriptures are falfe, though fpok$ by true Pro- phets , fometrue tlMgbfPoksn by fa'lfe Prophets y fome part fpoksn by the grand Imp^ fome by wicked Men, fame part ill applied, &c, y All which, Are fairly Examined, and the Vanity thereof ma- ngejled to prevent the dangerom conference of guakerifm, as it exalteth the Spirit fpeakjnjn them, above the Spirit ffieaking i/the lir Scriptures. See Chap. 1. * r a J u ^cclarm'&Jhat The Blood of , Chntl, which cleanfeth from Sin, was never feen with mortal Eye , DireCily agunji the Scriptures Where thefubtil windings and turn- ings of the Quaker to efcape in this cafe are opened and his vanity pja;niy d.fcovered. aeeChap. 2. 3. The grofs ERROVR of the QUAKER concerning the Refurredion of Chriji, and parti- cularly in denying that Chrifthath any Body or FleOi, but the fleihly Bodies of the Saints. And plainly faying That nothing which was Mortal, was called Chrifl. In Anfwer whereunto. The fubtile Devices, and prodigious Evafims of the Quakers, are fearcbed, found out, and repro- ved. See Chap. 3. r 4. The dangerous ERROVRS of the Quakers concerning the Ordinances of Chrijl. Wherein The great pride of their Spirit is plainly differed from the contemptuous ivords by which they ex- prefs the Ordinances ofChnji, terming them old Clouts, rotten Rags, &c. Which great wic- kdnefs „ reproved, the Ordinance? of Chnll faithfully maintained, and the heavenly ufe there- of further evinced. See Chap. 4. 5. The Light rvitbin, and the true Vfe thereof; as God hath endowed Mankind in general with it in oppofuion to the Quakers mijhkes about it With An Exhortation to all Chrifiians, to beware of the dangerous Err ours of guakpifm. See Chap. 5. Treatife. 2. A SECOND DEFENCE of the Scrip- tures, and the Authority of the Spirit fpeaking in them, in oppofition to the fpirit of the Qu A- K E K. 1. Wherein fundry ftrange Cavils of the Quaker againji the certainty of the Books of Mofes, (to be writ by Mofes) or whether Hermes was the Author, &c. The PiEDOBAPTISTS APOLOGY for the Baptized Churches : Taken out of Mr. Perkms, Diodatc, and Dr. Jcr. Taylor. Treatife. 3. Wlwein the The ten principal Arguments ufually brought to defend Infant Baptifm, are learnedly An- The TABLE. Anfroered, and the Invalidity thereof plainly de- monftrated. 1'ogether with fome particular Confederation of Dr. Hammond's Arguments from Infant Baptifm, fuppofed to be a Rite among the Jews. And fome Friendly Animadverfions an Vr. Stilling- fleetV Digrefions about Infant Baptifm. THE QUERIST EXAMINED, O R FIFTY ANTI-QUERIES. | TREATISE. 4. Wherein 'the chief Ground on which Mr. Baxter, and the Presbyterians build the Praffice of baptizing Infants, is proved to be very inefficient. Wherein It is obferved from the Learned themfelves, that there is no clear Scripture for Infant-Baptifm. Nor Prime Tradition, nor famous Report, that Infants were Baptized in all Ages of the Church. CSee the Preface. ) And Alfo Seven Arguments , in anfwer to a Propofition England, proving Infant Baptifm to be againft the Command of Chrift. With an Anfwer to two important Queftions, propounded by a Perfon of Quality. -TREATISE. 5. The Fourth Principle of Chrift's Dodhine vin- dicated, Both from Scripture, AncT The bejl Antiquity. With A Defence of the Office of Meffengers in the Church to be of Divine Right, as the Office of Bifhops, Deacons, &c. to the end of the World. GOSPEL SEPARATION MAINTAINED, By Scripture, Reafony 'and the Principles on whicJj ti e Proteftants ground their Separation from the Roman Papal Church. And The mofl important Objections againft the Separati- on maintained by theprefent Baptized Churches, plainly anfwered, and confirmed by Tejiimonies, written by a Learned Man of the Church of and divers Arguments. The « C ' 3 — — — . . THE INTRODUCTION To the Enfuing TREATISES. Shelving the Truth and Divine Authority of the Scripture, as being the undoubted Oracles of (}od, againjl the Vain Cavils of ill-minded and injurious JMem Section I. ' Ere it my bufiuefs herein to de^l with thofe that know not God, the poor Infidel Heathens, I mould comfort my felf with hopes to overcome their blindnefs, by comparing the Divine Ora- cles, with their Diabolical Divinity, or Philofo- phical Speculations : and thence demonftrating the excelling Purity of the Ghrijlian Law, above what can be objected againft it. Nor would I fear to prevail as much by recounting the Mira- cles wrought in confirmation of the Chriftian Faith, as if I could work fome Wonders prefcntly among them ; Becaufethefe things were writ- ten, that Men might believe that Jefus is the Chrijl : and confequently I might not fail or the Effect, attending the Caufe or Means , or Word of Faith ; vphen in the Fear of God miniflred or preached in his Name. Yea, I would not fear to win fome, by (hewing the impoffibility of redeeming our felves : and then by obferving that no Doctrine fave that of the Holy Scripture directs us to a Saviour, or one who came on purpofe to redeem Manjdnd, by his laying down his own Life for them: neither mould I doubt the perfwading them to believe the Refurre&ion of the Dead, and the Judgment to come ; by (hewing, i . That the thing muft needs be poflible with God, who made the World 5' and 2. the feveral Inftances of thofe mentioned in the Scripture, who rofe from Death to Life, efpe- cially the Refurrection of Chrift. And I would either (hew them, they muft believe thefe Inftances, or elfe believe nothing that by Report, or Writing, had been told them, thefe being as credible as the other. B But The Introduction to the enfuing Treatijes. But thefe are not the Men we have to deal with, a generation of Men, even of thole that bear the Chriftian Name, are rifen up to quarrel the Oracles, on which the Chriftian Faith hath fo far a dependance, as if they prove Falle, Chriftianity cannot be True. Thefe kind of Men talk much of the Originals^ as if nothing elfe would down with them but the Original text. When yet no Man can fay that that very Paper which the Apoftles committed thofe Oracles to, in die firft place, hath remained to this day ; Nor was it needful, many * TheEpijt.zd Copies being probably more exactly drawn,** and fo more fit to be kept f Tim's" ^or Pofteritv • To fay that the Apoftles wrote in Parchment, what they 13 Pujtpnpt. fent to the Churches, is more than can be proved : It s certain fome wrote Rom.16.22. ,n paperj 2 John v, i2i yet it is rational to believe the fame Matter was J- Tewius wAfl committed af terward to more durable Materials. My Judgment is, that mottt nEf. ^twas better for the Churches, that thefe firft Sheets mould not endure IZ'ftZ'iEp. l°ng> the fame Matter being now committed to Writing by many Hands to the Cormth. throughout the whole World ; for had any now thefe firft Draughts to tCor.i6.Pofi. they mjght abufe fhe Wori^ and all the Churches in the World, mo 9r#kre* more than any M m can do by the Copies ; as by adding or taking away Tcas.t}.Pofi> at plcafure, and who could correct the Original i Were thefe Manu- Tirchicus wrot fciipts in the 'hands of the Pope, or his Party, what Mifts might they caft ^e£/>.adEph. upon th.e Nations, and who could get them out of their hands to difco- Epaphrodmts ver the Cheat * And the fame may befaid if thefe Writings were in the ftfctf aFhilipit hands of any other Potent Party. But now the Originals being no where Titch.&onrf. to be found, but yet a multitude of Copies, and the fame* tranflated by that to o o. mu[t-ltU(j[es Qf jyjen intofeveral Languages, by this means all are forced now thtfi tQ be more peaceable than perhaps they are willing to be, -fmce they have Churches had . . *■ r . 1^1 j 1 1 1 1-1 /■ ■ ,nij copies, the only Copies or the Sacred Oracles, and others have the like, fo that original being tjiev c -;nnot pretend the Original, nor quarrel, with any credit, about JhL7y which their Copies. Thus hath God's Wifdomdifpofcd better for the Church V/> like th^ t^ln flie couid have thought or defired. And it is worth obfervation, that never jaw. fcarce any one of the Churches, to whom Paul wrote ( except the GaU~ tians) had the Original,but only certain Copies written by divers hands, as 1 (hew in the Margin : And why might not thefe Copyijls poilibly vary in fome word or tittle, and yet thefe Sacred Writings never the worfe, while the Holy Doctrine therein was not violated i Can we think, that when the Apoftles preached, they had ftillthe veryfelf fame Phrafes? this were idle to imagin, and yet they had the felf-fame Gofpel to preach in every place. I fpeak not this as that I approve of altering the Holy Writings, no not in the leaft iota 5 yet if cafually in Tranfcribing or Printing there ihould be fome failure, I do not think that by and by that Copy is to be rejected altogether, or the Authority of the Scripture therefore made null or void, that Men might fet up themfelves above it, fome under pretence of the Church, and others pretending the Spiric, whileft they both rejecl the Church and Spirit, as held forth,,and fpeaking in the Scripture. Sect. The Jntroduttion to the enfuing Treatifes. 3 Sect. II. I am forry to fee Learned Men quarrelling as they do, about the Ori- ginal Scriptures, (or thole at leaft which pafs under that Name; Papift agaihft Proteflant, and fometimes Papift againft Papift. Thus Greg. Greg. Marti*'. Martin, a Rhemijl^ agafnft Dr. Fulk, who yet learnedly defends both Dr. the Copies, and the Englilh Bible which was taken out of them. How ftoutly Arrias Montana and others with him ( though of the Papacy ) have defended thofe Copies, which agree with thofe that were Tranflated into Englifli, againft hindanm and his Ctmplices is well known, fo that Lind«n»*. we need not concern our fclves in the Quarrel, whileft the Truth finds Defenders even among its Oppofers. Nor are the Baptized Churches without Learned Men, and fuch as have concem'd themfelves in this Con- troverfie ; yet ihall we not build upon their Authority, neither contemn it, knowing no Reafon why their Judgment may not pafs among other Learned Men. But this 1 declare to all the World, that I conceive it See pr./wft, abundantly fatis factory, that the Copies of the Sacred Oracles, com- Pre£ to the monly called the Originals, have no corrupt Do&rine in them, becaufe, ^eJ^j[fZ after all that Envy can do, after the greateft lifting, the Obje&ions are of flation. fmall moment ; as all may obferve, who (hall diligently read the Con- troversies depending in that Cafe, between the Learned Papifts and Pro- tefiants. And befides, it is certainly impoffible (in thefedays) for any Man whatfoever to corrupt the Greek Copies, there are fo many Copies extant to difcover the Cheat, and watchful Inftruments on all fides, that he that mould attempt it, would be fure to meet with no fmall correction for fuch bold folly and we have no reafon to doubt but there was as care- ful Watchmen in the Chriftian Profeffion m this behalf, in the firft Ages of the Church, as can now be found : And the Apofties themfelves li- ved till there were innumerable Copies of the Sacred Scripture, fo that all Lukj i. i. Churches were furnifhed with helps that way (in all probability^) to dif- cover any Falfifications, if any were made in the Holy Writings : But it mould feem that none were fo hardy to attempt it in the Apofties Times, only fome there were, that by vprefiiug thofe Epijlles of Holy Paul, endeavoured thereby the defruliion of themfelves. This Peter gives no- tice of. And had any denied or corrupted the Writings themfelves, we mould as well have heard of it as of the other. We therefore conclude, that fuch hath been the Providence of God, that Men could not corrupt thofe Holy Writings which he had ordained for the Generations to come ; neither can all the Art of Evil Men rafe out, or foift into the Greek Copies, fo much as one Sentence, but either Friend or Foe would foon detect them. Of the fame confideration is the Hebrew text - and befide that, the Jem have fuch a jealous Eye in that cafe, as fome have obferved, that it's impoffible to corrupt the Sacred Scriptures of the Old Teftaftient, fith it became God's Providence fo wifely to provide for the contrary ; fo that we have ground to believe, that no material change hath befallen the Scripture fince the Writing thereof to this day. • Sect ^ 7he Introduttion to the enjuing Ireatifes. S E C .f. III. The next Quarrel lieth againft ouiEnglijh Tranflation of the Scriptures , which the Papifts do account Falfe and Heretical, &c. A great Noife we have about this by Greg. Martin ; but I . think it's fufficiently ftill'd *Dr. Fulk by his Jntagonifi Dr. Fulk, to.* which I refer rn^r Reader ; and yet be- EngU^/anjid- cau^e every Man cannot reac* tnat Difputation, .we (hall here briefly (hew uon. the vanity of this Objection, as to the great Dogmatical part of our Bible in the Englifti Tongue, by an Appeal to their own Englifti Tran- llation of the Rhemifts ; though it is certain our Tranflation is nearer the Greek Copy than theirs, as appears by Montana, who though a Fapifl, yet he leaves their Vulgar Latine (out of which the Rhemifts transited ) in many hundreds of places I fuppofe ( though I have not Computed them , and tranflates from the Greek as we do ) I will fet down two Initances in ftead of the reft : For Example only 5 in Mattb. 3. 2. in favour of your penal fatisfa&ion for Sin, you read from your "wlAvoCi-n- Vulgata^ Do Penance, Vcenitentiam agere ; yet Montanut rranflates from the Greek, Fcenitemini, Repent. Again, you read in Hcb. 13.16. Frome- retur, as i£ we merit God. by good Works $ but Mint anus from the Greek 'EiTf«rs»7«/ rcac*s &ene ?lacet-> Well pleated 5 as it is alfo in our Englifti Tranflation. And thus is our Englifti Bible defended by a learned and judicious Fapifl, againft thofe who Carp at it 5 yea, againft t\\z\t Vulgar Latine (atlealt in very many Paflages ) and Englifli Tranflation alfo. And yet furely, when all is faid on both fides, that may fairly be faid, a little Charity would put an end to thefe needlefs Cavils about the Engiifh Tranflation of the Holy Scripture. For it cannot be denied, but Tranflations are fo much the more Excellent, as by how much the Tranflator was more Able and Honeft than others ; and it would better become Men to help one another, than to he Carping at one another, as the manner^ of fome is. It muft needs be a great Breach of Chriftian Charity to think, that thofe who have Tranflated the Scriptures into our Mother Tongue, would purpofely give us a falfe Interpretation of any word, if they in their Confcience knew it to be fo. Would they be fo foolilh thus to abufe their Countrey, and expofe their Credit as Scholars, their Countrey with themfelves, to the peril of Eternal Damnation, and all this only about the true Engiifh of an Hebrew, or Greek phrafe. He that (hall fay this of Men, Learned beyond exception, for fuch a Work (as it is known our Tranflators were ) that they wilfully, or of fet purpofe> did Tranflate falfly ( as that is the ufual Charge of the Rhemifts againft their Oppofltes ) what doth he elfe, but give notice that no Man give credit to him, in his Undertaking to give us a more perfect Tranflation 5 and it is upon the matter to expofe all Conventions of Learned Men to unavoidable Sufpition. Finally, So much is the Perfection of the meaneft of our Tranflati- ons, that I fear no Mans growth in Chriftian Vcrtue Jand Knowlcdg, comes up to the pitch of it, why then may it not ftand a Witnefs againit thofe that Contemn it, and fcorn to Read it ? All the Apoftles did not Preach Tlx Introduction to the enfutng Treat ije. Preach th^Gofpcl with the fame excellerrcy : All the Evangelitts did not write the Gofpel with the fame ftile and exactnefs ; And why muff all lnterpieters be of the fclf- fame length and breadth, in their exactnefs in Tranflating the Gofpel < I am perfwaded I can find as feeming Contra- dictions, among the Evangelifts, in penning the Divine Story, as any Man can find in the Tranflations which are extant > we labour to recon- cile the feeming Differences in the firlt,why do we do not fo by the lattci < Would God there were as great an harmony in Doctrine and Practice, among all that own the Chriftian Name, as there is among the feveral Tranilations, we mould foon be one Church, for they are all one Scrip- ture. Sect. IV. 1 have been very earneftly demanded, by fome of the Rom'tm Churchj How I knew our Copies and tranflations of the Scriptures to be the true Word of God < 1 mail cut my Anfwer lhort to this importune Demand, and yet truft to make it plain to every Capacity, only by (hewing that the New Ttftament is God s Holy Oracle h for in fo doing, the Law a^jjthe Pro- phets are confirmed, being therein alledged as the Word ofGod more than an hundred and twenty times, by Chrift and his Holy Apoftles ; and once in general it is faid of the Lord Jefus, That beginning at Mofes and all the Prophets^ he expounded to his Difciples^ in all the Scriptures , the things concerning himfelf Luke 24. Which is a full Evidence that the Scriptures then extant are Authentick-, notwithstanding they had been Tranflated by the feventy two Intepreters^ long before that time, fo that it is needlefs to enquire further in that cafe. And that the New Teftament is God's Oracle, I prove after this man- ner h 1. It is either the Oracle of God, or the Oracle of Satan, or Man's Devices. But it is not Satan's Oracle, nor Man's Devices • Ergo, it is God's Oracle. The Major is evident of it felf. And Satan's Oracle it is not, becaufe it teachei.fi all manner of Vertue and Holy Living nor can any Iniquity or Impiety be fhewed to be the Defign thereof, for it doth conftantly r.proveall Impiety and Iniquity ; and who (o loveththefe Teftimonie^and conforms to their Documenrs,doth hate the Devil above ail things. And again, all the workers of Iniquity, and fuch as love Debauchery, do fly from the Light of the Sacred Writings, having no greater torment in this World, than to be brought to their powerful Evidence againft their Impieties, as blelTed Experience doth abundantly ted ifie ; fo that he mud have a brazen Forehead that dare contradict it. Ai d that thev are not Mens Devices is clear; 1 . Becaufe they do not only agree to the Principles of Morality, and humane Vertue, in the higheft degrees thereof, but do alfo heighten their Zeal to Vertue, and enlighten their Underftandings in things more excellent., than Principles of a Common Juftice, as appears undeni- ably by a Comparifon between thofe who are actuated by them, and thofe tha: are ignorant of them. 2. What is contained in thefe Writings of the New Teftament, as C Matter 6 Tlx Introduction to the enfuim Treatifes. Matter of Fact, are no D^vifed Fables, becaufe the very Adverfaries of theGofpel are f< rcei toacknowledg fuch things were done 5 and fo ap- parent was the Life, Death, and Miracles of Jefus, (on which the whole Teftimony depends) that Jofephus^ the Jewilh Hiftoriagrapher,who lived about thefe Times, cannot d.flembleir, but is forced toconfefs it and to fay it was fcarce lawf ul to call our Lord Chrift a Man, becaufe of the admirable Woiks which he did. 3. The Sanctity of the Precepts have no: a meer humane Stamp, they having no ten iency to exalt any but the 1 or J only ; and lie fo thwart to the humane Will, and worldly Intereft, as nothing more ; now had cor- rupt Man had the forming of thefe Laws, its apparent by the Laws they daily make, that he would have confulted his own Honour and Intereft in the making of them. 4. Neither do the Promifes contain'd in the New Teftament, favour of Man's Device, being of fuch fublimity, as h. 1 1 not cntred into the Heart of Man to conceive, efpecially that of the Refurrcchon of the Body, and the Glory that mall follow, which we feethofe that leave thefe Ora- cles contemn as a Fable, or elfe make the beatitude they look for,to ftand in Cama^^elight*, as the Mahrtmetans. 5. Nor are the Threatnings or Judgments againft wicked Men, there- by given forth like Men's Imaginations, being a perpttual Torment in everlafting Fire, which is a thing beyond the reach of Man's Conceit how it mould be ; and therefore derided by thofe that follow their humane Light only, as a thing incredible. 6. If this Book of the New Teftament be Fabulous, or Men s Devi- ces, than no Book whatfoevtr can efcape the like Cenfure. No Hiftory can have fo much as Humane Credit : all are lies, if this be not true-, fee- ing upon the fame grounds any Man queftions this to be a true Record of the Will and Teftament of the Lord Chrift, all Monuments of Anti- quity, Records, Wills, Charters, Donations, Hiftories, Precepts of Philofophy, and whatfoever is by Writing tranfmitted to us from the Ages before us, muft undergo the fame Cenfure. And then as the firft would turn Chriftianity out of the World, the latter fends away Huma- nity after it. But if otherwife we will not part with the latter, let us like Menconfider, that God hath been as careful over Men in things Re- ligious as Civil ; and that it is by his Providence that thefe Divine Records have out-liv'd the malice of many wicked Generations who have fought their Deftru&ion, as much as Herod fought the life of Chrift himfelf. Aug.^ow. This, way went the Famous Auguflinc, affirming, that by the dijpofing ef DetXn.ci. J)ivine Providence, the Scripture hath gotten the mojl excellent Authority of any other Books. 7. Let the Accomplishment of the wonderful Prophecies of Chrift, contained in the New Teftament, convince a J-erv as well as a Turk, and much more Men pretending to love Chrift, that thefe Records are Ho- ly : The Unbelieving fern have had occafion to bewail the Defolationof their City and Nation, as Chrift with Tears forelhewed them, Luke 19. 42, 43, 44. and by this let all Men learn to beware how they queftion the verity of the Refidue. 8. Bellarmine, The Introduction to the enfu 'tiig Treatifes. 7 8. Bellarmine himfelf is compelled to allow the Scriptures own Evi- dence to be of great Authority to prove it the Word of God, Teftes eft tpfa Scriptura, as he is quoted by Dr. Willi t. This we call God's own Witnefs, putting his name to thefe Holy Sayings, that we might have fure confidence. Thus Auguftine ; God having jpoken what he held con- ^\^*yit' venient, fir ft by the Prophets, then by himfelf, [meaning the Lord ChriftJ ,IIC'3' afterward by his Jpoftles made that to be Scripture alfo (which we call Cano- nical ) of the moft excellent Authority \on which we rely in things which befal our Under/landing. 9. Nor ihall we baulk the Teftimony, in which the Romanics fuppofc they have the cleared Intereft, viz,, the Church of Chrift, by whom God hath tranfmitted thefe Writings (as God's Oracles) to us. But then, *Aa$ 2.41,42.' will they, nillthey, this Church is the * Baptized Church for unto them cStn'ia. was committed the Oracles whereof wefpeak, as the Direction or In- Gal 3 27. fcription of divers of the Holy Epiftles do clearly {hew : Nor can they Aa« 19' 1,2,3. deny it, or prove the contrary; and of thefe fir ft Churches, Who faw Hcb.d.1,2. Chrift, and were his Record-bearers 1 We ought to interpret (faith Gerfon) jQhn Gerfon that faying of Auguftine, I would not believe the Script tire, unleft the Au- de^aSp»- thoriiy of the Church did move me. As for thofe Churches which fucceed- ed in the Ages following, wherein prefently great Divifions*fiappened ; thefe are a far lower Evidence from whence to fetch the Certainty or Au- thority of thefe Sacred Books ; not much ftronger than the Evidence of the prefent Chriftians, being proper, neither to this or that Party of them, who ftill retained the Scriptures as they were delivered ^ any more than if the Greek Church at this day mould iarrogate that Prerogative ; or the Roman-Papal Church, who would wrefl: it from all profeflfing Chri- ftianity, to themfelves only 5 whereas in truth, all that acknowledg the Scriptures, and profefs to own that way of Chriftianitv at firftdelivered^ may claim this priviledg with as good Reafon as the Papijls : However the moft pure Churches, have the faireft plea in this behalf 5 and who they are, will I truft, appear in fome good meafure in the following Treatifes. And thus much at prefent ( for we (hall have occafion, in our Defence of Chriftianity, to (peak further) to this Queftion, How we know the Scriptures to be the Word of God i S E C T. Vi It hath likewife been demanded, by thofe of the Church of Rome, How I knew precifely what was the Word of God i But we are fo far from defining the precife number of the Books of Holy Scripture, that we know they are not all come to our hands, 1 Cor, 5 . 9. Phil. 3.1. Colof. 4. 16. nor to the hands of others that we can hear of. Neither can I underftand, what profit accrues to the Church, by rejecting fo many Books as Apocryphal, whileft yet they are allowed to be read in the Church as Holy Writings Neverthelefs, it muft be granted, that the Books commonly called Apochrypha, have been doubted very much, fome or all of them, by one or other of great note in the Churches, yea, in the time of Augufi ^3 and by Auguftine himfelf : The Mac c habees was not received £"Jifl8c'v^ into 8 Ihe IntroduBion to the enfuing Ireatifes. into the Canon of Scripture, though efteemed by fome as Cano- nical. In Eujebitts, lib. 4. c. 25. we have an account of the Books of the Old Teftament, received by the Church in thofe days, which was given by one in the fccond Century ; his words are thefe, / compiled in order the Books of the Old Teflament, fuch as were well known-, and fent them unto you-, whofe names are thefe 5 The Jive Books of Mofes, Genefis, Exodus, heviticits, Numeri, Deu- teronomium. Then Jefut Nave, meaning Jofhua. the fudges. The Book of Ruth. Four Books of Kings. Two of Chronicles. The Pfalms of David. The Proverbs of Solomon. The Book of Wtfdom. Ecclejiajles. The Canticles. Zfob. Efay and Jeremiah the Prophets. One Book of the twelve Prophets. Daniel. Ezekiel. Efdras. Again in lib. 3. c. 22. we have this account of the Books of the- New Teftament. In the fir ft place, (faith he) the Fourfold Writings of the Evangelifls. Next the Acfs of the Apojlles. Then the Epijllcs of Paul are to be added. After thefe the fir ft of fohn, and that of Peter, which is Au- themick. Laftly, If you pleafe, the Revelation of John. The Epiftle of Zfames. The Epiftle of Jude. The later of Peter. The fecond and third of rfohn. Cyril of Jerufalem reckons the Divine Scripture of the Old Tefta- Cyn\catech.4 mtnt ^ut 22 g00ks. Epphanius is of the fame mind, yet adds the Book eMenf °^ Wifdcm, and Jefus the Son of Syrick, but does not fay that they V%o3*r.' were kept in the Ark as the 22 Books of the Law and Prophets were. So that we fee the Ancient Chriftians were not exactly of a mind in the precife Number and Order of the Books of the Holy Scripture, though they had the advantage of Times above us abundantly. We conclude therefore, that it is more fafe to make a Religious Ufe of all thefe Books called Apochryphal, than rafhly to cenfureor condemn any of them : Howbeit, nothing from hence accrues, that I know, to the advantage of the Romanifts ; yea rather they feem to make advantage of Men's ram Speeches againft thofe Pious Books, wherein are many excel- lent Precepts of Vertue, and Examples of Faith and Love to God, and to Religion. The faithful Demonftration whereof, as it concerns Chriftian Men in the naked Simplicity and ancient Purity thereof, is the great Defign of this fhort Introduction, as well as of the Book it felf 5 to which having thus brought the Readers, I commit them to the Grace and Bleffing of God, in their impartial andferious perufal. Chrifti- [ 9 ] Chriftianifmus Pnttiicivus: 0 R The Antient Chriftkn Religion, 1 N Its ^Njxtme, Certainty, and Excellency, above any other Religion in the World. BOOK. I. f Sect. I. Shewing briefly certain great and ?nifcbieVous ObflruBlons to the Chrijitan Religion. S it is certain we now ftand a very great diftance from the Primitive Times of Chriftianity, as well as from the Country where it was raft planted, and its Foundation laid in the holy Doctrine, Miracles, and Sufferings of the Meffiah , the Author thereof, called the Apoflle , and High Priejl of our Profeffion, Chrift ]ejm. So there hath intervened many dreadful Occurrences to render that glorious Profeflion either fufpiciOus in refpect of its Verity, or but of mean confiderarion in point of Excel- lency ; partly through the prodigious impiety and immorality of many, who have aflumed the Chriftian Name; and partly through the mon- ftrous Alterations, and contradictions in Doctrine and Manners, and the Implacable and Sanguinary Feuds and AnimoHties, which have faH'n out among the Profeilbrs of Chriftianity, to the great Scandal of the Jervsy and other Nations, as well as. to rhe unfpeakable prejudice of ma- ny Lovers of Chriftianity. Amongft thofe who have thus injured this holy Calling of Chriftianity, the Papifts are not the leaft Culpable, but very deeply Criminal. To fay nothing here of their Sanguinary Pra- ctices, notorious throughout the World, it fliall not be amifs to recount D one lO Qreat Objlruclions to Qjriftian Religion. Book u one only Inftance (in {lead of a multitude ) of their imprudent and mifchievous Obftru&ions of the Advancement of Chrift's Interelr, among the poor Jews in Hungary, October 22. 1650. where a great tlut/ii Councelof the Jews were met, to fearch the Scriptures concerning the IJfeffldDeath Mefliah, whether he was already come (as faith my Author; : when and rfMr. Henry an(j wnere after feven Days debate, about the time and manner of his Coming and Perfon 9 not a few arguing the poffibility of Jefus being He3 chiefly from his Miracles, and the grievous Defolation and Capti- vity of their Nation, fince his Crucifixion ( not to be parallels with former Presidents ) and the Lord's not Anfwering their Prayers as he was wont to do. Hereupon the Popes Deputies were called in, viz. Two Jefuites, two Fravcifcaxs, and two Auguftine Friers, to give an ac- count, That if the Meffiah be come, and if Jefus be He, what Rules and Orders had he left for his Followers to walk by t Thefe Popifti Companions being admitted, forgot the Caufe of Chriif , and (pake not a word for him, or it ; but at the firft on-fet, began to fo- licit them to become Profelytes to their holy Catholick Church, (as they call that of Rome ) whofe Rules and Government, faid they, are the only laftitutions of Chrift, whofe Vicar the Pope is, &c. And thence dtfeendedro Particulars,afTerting the Bodily Prefence in the Sacra- ment, the Invocation of Saints , and in particular of the Virgin, who could procure any thing of her Son ; the Ufe of the holv Crofs ; the religious Ufe of Holy-days. As foon as they heard thefe things, the Aifembly broke up in great Tumult, and loud Screeks, crying out, Ko Chrift^ no Woman God, no Images ; many rent their Clothes , and caft duft on their Heads, and cried , Blafphemy , Blafphemy. ( And thus were thefe poor Jews hardned , inftead of being Converted by thofe Pc- pi(h Vanities J. This Story ( as my Author truly fairh ) is worthy to be written in all Annals and Languages of Chriftendom, to the eternal Infamy of Papifts and their Caufe. By this fad lnliance we may fee, with what Jealoufies poor enquiring Souls are as it were round begirt, and put to their Wits-end, by thofe difmal Occurrences, fcarce knowing what to think of this moft Inno- cent and Venerable Profelfion. To difpel which Clouds, and diilipate that Smoke, which the Devil hath raifed to darken the Sun and the Air, and to dim the Eyes of Men , left the Light of the Glorious Gofpel mould fliine upon them, I conceive it needful in our enrrance here, to fhew the Certainty and Excellency of that Religion, which we intend ( God willing ) to delcribe according to its Native Purity, and to defend it in fuch Branches, as are moft oppofed by the Errors of the Times wherein we live. And becaufe in an undertaking of this Weight, and common Concern to all that love the Lord Jefus, it is not good to go alone, and not find- ing any that have more pithily and briefly, fct forrh the Certainty and Excellency of Chriftianity, than that Learned and Moderate Man, Mr. Hugo Grotius ; I ftiall therefore do little more herein, than prefent the Reader with what he hath calculated, and by fundry Authorities con- firmed. And fith the Chriftian Religion depends mainly upon the Life, Death, Se&. 2. That Jefus once lived upon the Earth. Death, and Refurrc&ion of the Lord Chrift, we fliall (with our Author) begin our Difcourfes there, where our Saviour began the Days of his Pilgrimage, for the Salvation of Mankind. Sect. II. That k is certain Jefus once lived upon the Earth. SO uncontroulably evident is this, that Jefus the Lord of Chriftians, Thh hup- once lived upon the Earthy and that in the Land of Ifrael, according ^a^lSah to the Prophecies that went before of him ; that we hear not: of any Pliny fort of Adversaries to Chriftianity that deny it, but rather grant it by deriding his Humility, or that Abjedt Eftate wherein it pleakd his Ma- jefty to appear among Men. The lurks do not only acknowledg that fuch a Perfon there was, but they fpeak very Honourably of him, as be- ing a Prophet of the Lord, and do greatly abhor the Jews for Cruci- fying fo Holy a Man. And Jofephus, a modeft and eminent Writer of the Jews, who lived much about the time of the Paflion of our Lord, left to Porter ity a very remarkable Teftimony of the Life and Death of Jefus. His words are thefe : " At that time was Jefus a Wife Man, if it be lawful to call him a Man ; for he was the Performer of divers admirable Works, and the " Inftru&er of thofe who willingly entertained the Truth; and he drew "unto him divers Jews and Greeks, to be his followers. This was cc Chrift, being Accufed by the Princes of our Nation before Pilate, and both his Perfon, manner of Life and Do&rine. Namely Lentilus the a ' " Proconful, in thatEpiftle written to the Reman Senate, ( which goes un- der his Name) who refiding at Jerufalem at the time of the Death of our Saviour, gives this Defcription of him, viz. At that time there was one $efus, who was called of the Nations, the Pro- Lentilus. phct of Truth. A Man goodly to behold, having a reverend Countenance, his Stature fomewhat fall, his Hair after the colour of the ripe Hazel- Nut, from his Ears fomewhat crifped, parting it felf in the midfl of his Head, and waving with the Wind, after the manner of the Nazarites : His Face •without wrinkle, mixed with moderate Red : His Beard fomewhat copious, tender, and divided at the Chin; His Eyes gray, various and clear. He D 2 was 11 Chrlfl put to an Ignominious Death Book i was in Rebuke fever e, in Instruction wonderful ; Merry with Gravity. He fometimes Wept, but was never fien to Laugh ; in talk full of Underftand- ing, fparing and modefl ; thus far Lentilus. It is true, noncot the Evan- gel lfts have given any defcription of the Stature, or Features of Holy Jelus, probably he might ad vife them the contrary 5 left when he came to be worshipped throughout many Nations, Men fliould eredt Images to him, or bafely counterfeit his Similitude, and give that Honour to the works of their own Hands, which is only due to him ; who-as he once lived, and was known in Perfon both to Jews and Gentiles, fo all Na- tions fliali fte him, and wail becaufe of him ; for though he was dead, yet now livech for evermore. Idb. Chron. Dionyfius. Sect. III. T\mt Chrlfl was put to an Ignominious Death. THis alfo is no uncertain Report, but a Truth famoufly known. The memory whereof was fo frefh among the Infidels for many Years afcer , as that the Queen , Morher to Conflantme the Great, hear- ing of her Sons Converfion to Chriftianity, fent him her Letter, wherein fhe laid great Folly upon him, for that he would put Confidence in fuch a Man, as fuffered himfelf to be Nailed to a Oofs of Wood. And the Turks to this Day, as well as the Spews, do frequently upbraid the Chriftians by their Crucified God : Though as God he never died, nor could die ^ however the Philofopher did conceive the matter, when he cried out, upon occafion of that dreadful Darknefs which covered the Earth at his Crucifixion : The unknown God fuffers, by reafon of whom the whole Worldis darkned and jhaken. Dionyfiu?. Policarpus. Lenjus. Athenagorus, Sect. IV. Under • /landing SMen.worfliip Chrlfl after his Death becaufe of his Miracles, they were fo Great and Induhitate. AS Nicodemus was convinced (as well as many among the Ph art fees, John 3.2. John 1 2 .42 . ) that J-efus was a Teacher fent from God, be- caufe no Man could do the Miracles which he did, except God were with him; even fo thefe Living Works which he wrought, had the fame pow- erful Influence upon, not the meanefl of the People only, but alfo upon divers Perfons of'Eminency for Learning and judgment. Such were Sergius Paulus, Governour of Cyprus, Acts 13. 12. Dionyfius, the Areopagite, Ails 17. 34. Policarpus, who died for his Witnefs to Chriftianity, An. 169. Juflin Martyr, who wrote for the fame, An. 142. Xrentus, who was famous in Chriftian Knowledg, An. 180. Athtnagorus, who Flouriihed Se£t. 8. Understanding Men worfhip Christ after his Death. i 3 Flourifhcd, 180. Origin, 208. tertullian , about the fame time. Clemens AUxandrimx, and many more, who being Men of fach Excel- CkjjjjjJ Alc' lent Parts, why they ihould devote themfelveSto the Worihipof a Man, aiu put to a reproachful Death, and hated hy his oven Nation, even to that Day ; efpecially being almoft all bred up in other Religions, which we find to be Jo powerful a tie upon the Confacnce, that it mufi he jbme extraordi- nary Motive that draws off fram that. Nor were thefe Men allured to Chriftianity by any temptation either of Honour, or Profit-, It being then rather a Shame than Credit among Men, and the ready way to Ruine irl outwards, to profefs that Name. There can in reafon no Account be gi- ven, bur only this: That by diligent Inquifition, fuch as becomes Pru- dent Men, in a Bufinefs of the greateft Concernment, they had found the fame was true, and verified by fufficient Witnefles, which was fpread abroad of his Miraculous Works ; as of the Sick healed by a word only of his Mouth, and by the touch of his Garment, and openly in grievous and in- veterate Difeafes: Of fight reftoied to the Man that was born Blind, and the Fig-tree made fruit lefs for every by the word of his Mouth; and by the fame , the botftrous Winds and Waves of the Sea to he filled. Of the Loaves multiplied more than once, to Feed many thoufands, who were Witneffes thereof : Of Water turned into Wine arfti the Men raifed again to Life; with many more of the fame nature, legible th,ough out the f acred Writings of the New Xeftament. And this fame fprung from fo certain and undoubted an Original, that as the Hebrews in their Talmud openly confefs, Celfus, that Advtrfary to Chrift, and Julian the.Apoflatc, when they wrote againftthe Chriftians, had not the boldnefsto deny thatfome Miracles were wrought by the Hand of Chrift. Sect. V. That thefe Works were not done by natural force, which worketh by Infrumental Caufes. For as they are called Miracles, fo it is certain that by the force of Nature, it is impoflible by a word of the Mouth only, or touch of the Hand, grievous Difeafes (hould be cured, and that up - on the fudden ; And that as well when the Patient w.is abfent as prefent, Luke.7. 10. Again, If thefe Works might have been in whole, or in part, referred to Natural Efficacy, it may juftiy be prefumed, that fome of thofe that were profefTed Enemies to Chrift himfelf living, and no lefs Enemies to his Gofpel which he left behind him, would have told us fo long flnce, and have demonfirated the fame, either by doing the li\e, or fhewing how without a Miracle thofe things might be done. Nor were thofe Miracles Impoftures •, Or things done in appearance only: Becaufe moft of the Works were clone among the People, and in the view of many Learned Men among the People,fuch as had Wit enough and Malice enough, to obferve all the Adions of Chrift with curiofity. Nor did they bring any thing of that nature againjl him, when they Arraigned him before the judgment- Seat, and would have been glad of fuch Articles, to hdve rendrtd him more Obnoxious to their Revenge. E And 1 4 Cbrift's Miracles were not from an Evil Spirit. Book 4I. Andbefides, the like Works were often repeated, and the Effects not Momentanous but Permanent. Thefe things weighed, it clearly fol- lows ( which the Jews alfo confefs ) chefe Works proceeded from fome Spirit, either Good, or Evil. They faid (through Malice) againjl Rea- fon and their ovpn Experience^, that tbife Works ( at leajl bis cajitng out un- clean Spirits ) was done by Beelzebub the Prince of Devils, blaffheming the Power of God, by which thefe things were wrought. Sect. VI. Chrifl's Jffliracks were not from an Evil Spirit, THat Rational Anfwer which our Saviour gave to thofe that envied his Mighty Power ; that Satan doth not cajl out Satan, for then his Kingdom mufi {forthwith ) come to nought ; doth clearly acquit his Works from fuch impious Imputations, which yet are further cleared. Becaufe the the Doctrine of Chrift, for Confirmation whereof the Works were done, Heb. 2. 3, 4. is the g/tatejl overthrow of Evil Spirits, whom it forbids us to worlhip under the fevereH Penalties, even that of Eternal Death, and draws us away from all Pollutions, wherewith the Evil Spirits are Augufline. delighted. As is abundantly fhewed by Aug. Be Civitate Dei, Lib 8. & p. In the account he there gives of the moil obfeene and abominable Sacrifices and Services, which were offered by the Heathens to Bacchus, and Priapi?. And by bleffed Experience we fee, where once that Doctrine of Christi- anity, is received in the Love and Power of it, the worfliip of Devils and Magick Arts , do forthwith vanilh 5 and the one True God is fcrved with debellation of the Devils, whofe power and force was broken by Porphuy. the coming of Chrift. As Porphiry ( a fubtile and bitter Enemy to Chri- stianity ) himfelf acknowledgeth : That fefus his Afcenfun to Heaven, caused the publick fervice of the Gods £ that is the Daemons 3 to ceafe. Neither is it Credible, that any Evil Spirit would be fo imprudent to effect fuch things, and that very often, whereby no Honour, or Profit, could redound to himfelf, ( nor lofs but gain to Mankind, which we know they labour to obstruct in all they may ) but on the contrary, great incom- modtty and difgrace muH thereupon accrue to him. But grant that the De- vil fhould play the fool for once, as oft-times he doth, in taking ways to ob- ftrurf, which yet turns to the furtherance of Chrijlian V ertue ; yet it no way becomes the Wifdom, and Goodnefs of God, to permit the Infernal Spirits to deceive Men, in whom was no guile, or dejign of Evil, and who were devoted to his Fear and Service;- fuch as were the firft Difciples of Chrift, as both the unblamablenefs of their Converfation, and the many Cala- mities endured by them for Confcience fake, in attefing what the Word of God did plainly hold forth, do evidently declare. SECT. Seel:. 7 Chrift s Works proceed from Qod. Sect. VII. If the Works of Qhrift proceeded from ct §ood Spirit, then from God. IF yet it lhould be faid, that the Miraculous Works of Chrift proceed- ed from a Good Spirit, yet inferiour to God : this is to acknowledg thac they pleafed God, and pertained to the Honour of God, becaufe the Good Spirits do nothing but what is acceptable in the fight of God 5 nor do they thefe tilings without Authority from God, and to his Glory only. Though it's evident, foirie of thefe Works do plainly point at God the Author of them, as the reftoring of fundry dead Men to Life again. And we know that God neither doth Miracles, nor fuffers them to be done without Caufe ; for this is the part of a wife Law- maker, not to recede from his own Laws ( which in reflect of God, is his common way of Trovidtnce, and not by Miracles ) without fome Caufe, and that of mo- ment. Now there can be no other Reafon given why thefe things were done, befide thac alledged by Chrift, the bearing Witnefs to his Doctrine 5 which being now to take place of MofesV haw, fo as in many things to put a period to the Obligation thereof ; as alfo to be publijhed throughout the World, to alter the State of Religion every-where, it was requisite the fame fbould be fo approved from Heaven: Neither could any of the beholders of thefe Miracles (among whom were many of a very Pious difpofition ) con- ceive in their Minds any other Reafon thereof, than to confirm the Do- ctrine of Jefus. And upon this Ground, very many of the Jews that lived about the times of Jefus, even they that could not be induced to omit any part of Mofes Law ( the Nazarites and Ebonites ) did never- thelefs honour Jefus as a Mafter fent from Heaven. Sect. VIII. The SMiracle of the %efurreclion of greatefl. Weighty and confirmed by fuffcieit Witneffes. AS from the Miracles wrought by Chrift in his Life-time, fo we ar- gue from the greateft of Miracles after his Crofs, Death, and Bu- rial 5 namely his Refurreclion, and return to Life again. For this, not only as true, but as the principal foundation of their . Faith', the Chrifti- ans of all Times and Places ( that are worthy that Appellation ) build up- on, as that which giveth Life to the whole of Chriflianity \ which had been impolfible, had not the firft Teachers of Chriftian Faith certainly per- fwaded their Auditors, that the thing was fo done. Neither could rhey have perfwaded Men endued with Judgment, unlefs they did affirm them- felves Eye- Witneffes, without which Afrkmatieri, no Man, though of E 2 mean a 6 ChriUs ti^efurretlion the greateH Miracle. Book I. mean underitandiug, would have given credit to them, the thing being fa like to things incredible in the wifdom of Man i and efpecially for that they muft purchafe their Belief fo dearly, at the coft of the gieateft dan- ger and perfecudon. That this was affirmed by them with great conftancy, even their own Books, and the Writings of other Men do (hew ; yea, 'tis in their Books, they appealed to the reftimohy of five hundred Witneffes at once, i Cor. 15.9. It is not a cuftora of Lyers, in matters of Fall, to appeal to Witneffes fo many ; nor can it be that fo many mould confpire to bring in an Evidence, infuchacafe, contrary to what they knew to be the Truth. Hid there been no other Witneffes but thofe fir ft moft fa- mous Propagators of the Chriftian Doclrine, their Teftimony had been fufficient • efpecidlly confidering that thefe Witneffes all endured intolerable ignominy, and other Afflictions, and mofl of them Death it felf, for attefl- ing in the cafe of Chrif's Rcfurrection 5 not what they had by report front ethers, but what their Byes beheld^ and their Hands had touched, even the Sacred tody of the Lord $e fits being alive1 and eating, drinking, and dif- courftng with them, forty days after he was rif n from the dead : So that ei- ther thu Te/limony is mod true, or elfe they mufl tell a wilful Lye • which in their Confcience and certain Knowledg they mufl know to be falfe, and that with the danger of death for fo doing. Now this being uti rly incredible, that fo many Men, and fuch Men as could not be charged with impiety, (hould be fo mad as to defiroy themfelves for nothing ; it follows that the Re- fur reel ion of Chrijl is as certain and uncontroulable as any thing whatfocver can be known by any Men, in the mofl certain way of knowing any thing know able by Man : and if the Evidence given in this cafe be rejected, there is nothing to be believed which Men report to others, upon the bcfl knowledg of Sight , Hearing, and Touching, that Man is capable to exercife. I con- clude then, that the certai'rity of Chrif's Rcfurreclion is to be accounted (even from rational demonflr ation ) among things which are mofl certain, which are ■ recommended to us at any defiance from our reach and fight ; or elfe all things offered to our Urderflanding mujl be accounted falfe or uncertain. And what we havefpoken.of thofe firft Witneffes, the fame is alfo true oi Paul, who declared openly, that he had feen Chrift reigning now in Heaven, i&>r,i$,9, 2 Cor. 1.2.4. Jclsiz.^. Yet wanted he none of the Jewifli Learning, nor was he out of hope of Honours, if he had gone forward in his Fathers fteps. But on the contrary part, he could expeel: nothing but hatred of his Kindred, travels overall the World, Difficult, Perilous, and Laborious, and laft of all Death and Infamy. Sect. Sed. 9. Qhritt's 1{cfurrection confirms the Doctrine of 'Christianity. 1 7 S e c t. I X. The poffibility of Qhrip s ^efurreilion- and that being gained as un - doubtedly true, Qhnft's Doctrine is evidenced, and Chnjlianity cfla- blijhed. SUrely no Man can fairly deny credence to the Teftimonies recited, unlcfs lie (hall fuppofe the Refurrcclion of Chrift to be like things which imply a contradiction, impoflible to be done : which cannot be faid in our cafe. It might indeed, if one mould affirm the fame Man alive and dead at the fame tune •, But: that a Dead Man mould be reftorcd to Life, by his efficacy, who at tirft gave Life to Man ; why this lliould be counted impoflible, there is no caufe, nor have wife Men believed it im- poflible : For Plato hath written the fame oi Er the Armenian, Heracli- des Ponticus of a certain Woman, Herodotus of Ariflaus, Plutarch of another- which whether true or falfe, lhew that Learned Men have thought a Refurrc&ion no impoflible thing. Neither can any Man that believes there is a God^ that he made the World, and is Omnipotent , with any fhew of reafon qucflion the Rfurrccfion as a thing impoffible : for it mttji needs be every whit as eaje (yea far more) to raife a Dead Man to Lifejhan to make the jirfl Man, yea the whole World of Nothing. Now if it be neither impoflible for Chrift to have returned to Life, and evidenced by fuflicient Teftimony, (wherewith the Jewim Mafter Becbai being convinced, acknowledged the truth thereof) and the fame Chrift, as both his own Followers and other Men confefs, publilhed a new Doclnne as bv Divine Authority ; it truly follows that the Do- ctrine is true, becaufe it cannot confift, neither with the Wifdom or Ju- fticc of God, in fo excellent a way to honour him who had been guilty of falihood in fo great a matter, efpecially when he himfelf, before his Death, foretold his Difciples of his Death, and the kind of Death ; and his Refurreclion alfo, adding thefe things fhould come to pafs for the confirmation of his Doctrine. And thus is the Chrijlian Religion confir- med for a mofl fu're and undoubted verity, above and beyond what can be pre- tended for Mahumctifm, zfudaifw, (as now maintained by the Jews) or any other Religion whatsoever held in oppojition thereunto. Sect. X. The Qmflian Religion excels all other Religions in the World. THe former Arguments are drawn from Matter of Fad, let us now come tothofethat proceed from the nature of the Doctrine. Sure- ly either all the Worfhip of God is wholly to be rejected, (which he will F never Qmftian Religion excells all other Religions. Book I, i^ever agree to, who believes there is a God, and fuch a God as hath care of the World ; and who confiders Man, endued both with excellent Under- {landing, and with Power to chufe moral Good and Evil ; and therefore having in himfelf Matcer, as of Reward, foof Puniihment likewife: ) or elfe this Religion is to be admitted, not only for the evidence of Fact, whereof we have fpoken, but alfo for the things intrinfical, and of the very nature of the Religion it felf. Seein^ no other Religion in any other Nation or Age can be produ- ced cither more excellent in Reward, or more perfect in Precepts ; or for the manner whereby it was commanded to be fpread, more admirable : Or which is of greatefi moment , the excelleney of the High Priefl, Sacrifice and. Altar, pertaining to Chrifiianity, as that by which the fame is confecra- ted, ratified, and confirmed. to begin with the High Priefl of this Holy Profeffion, Chrift fefus, who greatly excells Aaron and the Priefls dejeending from him, in refpett of his ^Perjond Excellency ', being immaculate or jinlefi, which is not jo much as pre- tended by any of the Priejtly tribe of Ifrael. For the Law maketh Men High Priefls which have infirmity : but the Word of the Oath, which was fince the Law, maketh the Son who is confecrated for evermore, they were finfid Men, and therefore did offer fir ft for tlmr own Sins, and then for the o ins of the People, and were not fujfered to continue by reafon of death. Our High Priefl hath aboliflied Death, liveth ever, hath an unchangeable Priefi- hood, Heb. 7. 24. Made a Priefl with an Oath, by him that fwore and will not repent, thou art a Priefl for ever, &c. By fi mmh was $ejw a Surety of a better tefiament than that of the Law, as that the one is fading, and the other permanent : He is not a Minifter of the tabernacle pitched by Man? but that which the Lord pitched, being jet on the right Hwl of the throne of the Majcfly in the Heavens, Heb. 8.12. this is the Priejl of the New teflament^ Jefus the Son of God, Heb. J. 14. On this ground his Fol- lowers are encouraged in their Projeffion, because he is able to jave to the uttermojl. Now what can be [aid by any Nation, tongue, or People, fince the Crea- tion ? Did any jnch Priefl arife among the Nations ? Sure it is not pre- tended - but the contrary is granted by confent of all Nations, by the conti- nual interruption of their Sacrifices, by Death and other Changes, the Jews thrmfelves pretend not that any but the Meffiah can be fuch a Pricft. It is reported of Rabbi Nathan, that being defiredto expound the Scripture, Ifa. 52. 3, 4) 5. He was wounded for our Traufgreflions, fa, turning to the Hebrew text, he anfwered, That the Prophet fpake of the Mcfliah ; and further [aid, That the Spirit of the Mefliah was prefent with God at the fall of Adam and Eve, and in mercy (looped down to Man s Mifery, and undertook to bear Man's Infirmity - and thereby made Reconcilia- tion with God, and defended Man from Wrath, otherwife the World could have had no longer continuance, in regard God's Juftice could not otherwife have been lacisfied. Forajmuch then as the Jews thcmfclves confefthe Meffiah only to be the Repairer of Mankind, by ftooping down tc Man's Mifery, and undertaking U bear Man s Infirmity , and that without this the World could not continue ; It mufl needs follow that their High Prieft- htod Sett. 1 1 . The Sacrifice and Altar pertaining to QbriHianity. hood is inferior to the High Priefthoodof Chrifttanity, upon this jhpp , Pleafur^s of the Bed,- which the Mahumctatis pro- mise to t he mfei yes f:; Thefe at^'tpr^jper to this frail Life, in the modcjl ufe thereof,', and by QadXOrdinaacca Remedy againft Fornication. But the pcligjh^s of the Liieco cooieV(,aqe perpetual vigour of Body, and more Sc6V. 13. Of the Excellency of Clmttian Trecepts. thuh Star-like Beauty ; in the Soul perfect Underftanding, even of God and hir, Providence,and of whdt now lies hid a Will quier,taken up with the fruition of God efpecially.and with the admiration and praifeof him : biicfly,ail things better far than can be conceived, by comparifon of the Wft and greateft things we know in this World, becaufe we jhall be like Jeftts> for rve Jhall fee him as he is, 1 Cor.12. I John 3. 2. Sect. XIII. 21 Of the Excellency of Chriftian Precepts j and 1 . about the Worjhip of God. THe next thing wherein Chriftian Religion excels all other, that are, or have been, is the exceeding fanclity of Precepts, both in things pertaining to the Worfhip of God, and the reft. The Pagan Rites al- ipoI aU the World over, as Porphiry (hews at large, and the Sea- Voyages of oui Times do confirm, were full of Cruelty : For in moft places the cuiioui was, to app.afe their Gods with humane Blood $ a cuftom which neither the Grecian Learning, nor the Roman Laws took away. And their moft Sacred Myfterics ( as they fuppofe them) either of Ceres, or Liber Pater, were moft full of all obfeenity, as appeared after the Veil of their fecrecy was taken away. Which Clemens Jlexandrinut, and others, largely declare. Moreover, the days confeerate to the honour of their Gods, were celebrated with fuch Spectacles, as Cato was afhamed to be .prefent at. Now though the Judaick Religion had in it nothing unlawful or un- decent yet to keep the People, who were prone to Idolatry, from de- parting from the Truth, it was encumbred with many Precepts of fuch things as of themfelves were neither good nor evil, namely, flaying of Beafts, Circumcition, the exaft Reft of the Sabbath, and the interdi- ction of fundry forts of Meats. Some whereof the Mahumetans have borrowed, adding to them the prohibition of Wine. But the Chriftian Religion teacheth to worfhip God, the pureft Spirit, w'ith Spiritual Purity, and with fuch Works, as of their own Nature, without any Command, are moft fit to be done, John^. 24. Rom, 12. 1. And yet containeth a fevo folemn Rites by command from Heaven, to com- memorate the Love of God in the Gift of his Son ; and for Chriflians to ex- prefs their Unity and Communion in the Myflery of the Gofpet. It com- mandeth not the Plefh to be Circumcifed, but the Lufts of the Flefh, Rom. 2.28,2^. P^Y.3.3. Not to ceafe from all Work, but that which is unlawful, and yet to employ much time in the Werfhip of God. Not to 1 Com 3. offer unto God the lilood or Fat of Beafts but if need be, to facrifice Hebtii^1 our own Blood for a Teftimony to his Truth ; and to believe what we give of our Eftates to the Poor, to be given to God, Matth. 6. 4. Not to. abflain from certain kinds of Meats and Drinks, but to ufc both with th.it moderation, which is convenient for our Health ; And fomewhat by G Fafting, V Mat.n.zi. Rom. 4. 21 Chriftian Religion teacheth to forgive Wrongs, Book I. Luke 21. 34- Fafting, to fubdue the Body to the Soul, that it may be the better raifed *\o\\ni*\*. t0 things above. But the Chi^f part of Chriftian Religion is placed in a Luke ii. 18. pious Confidence, whereby we being compofed to faithful Obedience, rely wholly upon God, and without doubling believe his Promifcs ; whence aifo Hope fprings, and fincere Love, both to God and our Neigh- bour, fo that we obferve his Laws not fervilely, for fear of puniihment, but to pleafe him, and to have him according to his infinite Goodnefs our Father and Rewarder. Moreover, we are commanded to pray, not that we may obtain Riches, or Honours, or other fecular things, that have proved hurtful to thofe that have defired them ; but firft, to pray for fab things as more immediately relate to the Glory of God, as that his Name may fiot be prophaned, but hallowed or fauctified 5 that his Kingdom may be ad- vanced in Right eoufne ft ^ and perfected in its Glory ; that his Wilt may be done, and not ours, but that we in all things may be fubject to him. And for our felves, we are allowed to pray for fo much of this Worlds goods as Nature wants, leaving the reft to Divine Providence, not over-much caring which way God (nail difpofe them. But the things which lead to Eternity, thofe we are taught to ask with all ferventnefs, that is, pardon of our Sins part, the aid of the Spirit for time to come, whereby fortified againft all Errors and Temptations, we may perfevere in the way of Piety to the end. This is briefly the Worfhip of God in Chriftian Re- ligion, than which certainly nothing can be devifed more worthy of God. Sect. XIV. What Christian (Religion teacheth more excellently than others, resetting thofe that trejpaft againH us. OF the fame Heavenly Nature are the Duties required towards our Neighbour, in the Chrijlian Way, which herein excels all others. The Religion of Mahumet, may truly be faid to be born in Arms, breaths no- thing but Arms, and by Arms is propagated. So the Laconian Inflitutes^ most commended among the Grecians^, even by Apollo's Oracle, were all directed to puiflance in War, as Ariflotle notes, and blames them for it. But the fame Ariflotle faith amifs himfelf, when he tells us that War is na- tural againft Barbarians ; when the contrary is true, that Nature hath conftituted Amity and Society among all Men $ which excellent Principle of Love and Friendjbtp is much furthered by the Rules of Chriflianity. And indeed what is more unjuft than for fingle A&sof Murther to be punifti- ed with Death 5 and deftruction of whole Nations, as an honourable At- chievement, to be glorified with Triumphs ? And yet by what other means, but by War, oftentimes openly unjuft, (as themfelves confefs of the War of Sardinia and Cyprus) did that fo Celebrious City of Rome, rife to fo great Renown ? And indeed generally, as moft worthy Hifto- rians have related, Robbery out of their own Bounds, moft Nations accounted Sect, i 5. The Law of Christianity above others touching Marriage, 1 5 accounted no Dxiiionour. Aris~lotle and Ocer°-> make Revenge a part of Ariftotie. Valour. The5 Gladiators (or Sword- Players ) mutual Slaughter, were Cicero. tothe Pagans delightful, among their publick Plays. To expofe, or fuf- fer their Children to be devoured by wild Beatts if they were any way Deform- ed, was ordinary, no Law forbidding it. The Hebrews truly had a better Law, a more holy Difcipline, yec being a People of unruly Paflions, fome of their Infirmities were wink- ed at , or indulged , as their eagernefs againft the feven Nations that had merited Extirpation ; wherewith not contented, they had enlarged their hatred to all People different from themfelves, the marks whereof to this Day appear in their Prayers, conceived againft the Chriftians. But tofatiate their Paffion by the Law of Retaliation, to kill the Man- flayer by the private hand of a Kinfman, was permitted by the Law, Deut. 15?. 21. But fuch is the Excellency of the Law of Chrift, that it wholly forbids to return Injury, whether in word or deed, left the Malice we reprove in others, we at;ain approve by Imitation 5 it commands to do good to the Good efpccially, and to the Evil too after God's Example, from whofe Goodnefs we have received Sun, Stars, Air, Showres, as com- moii Gifts to all Mankind. Tea, fo perfect is the Law of Chrift, that it ftrikes at the root of the deteflable Jin of Hatred and Murther, not permit ing Anger which is attended with Sin $ and though Anger may be lawful, yei it is not permitted to Chriftians to let the Sun go down in their wrath: Nor are they -permitted to pray, without an heart as ready to forgive thofe that trefpafs againft them, as they dtcftre God to be ready to forgive them. In a. word, thisi&the Chrijlian Law, to render to no Man evil J or evil, but to over- come evil with good-, to love thofethat hate them, pray for thofe that difpite- fulLy ufe them and perfecute them 5 Precepts hardly found in any Religion in the World except the Chrijlian, being evidently of a more noble defcent and higher Pitch, than the be(l Moralifi can fathom, or attain to. Sec*. XV. Of the Excellency of the Law of Chrijlianity above others touch- ing Marriage, THe conjunction of Male and Female, whereby Mankind is Propa- gated, is a thing moft worthy the care of Laws. It is no wonder it was neglected by the Pagans, when the Gods they adored, are fo fa- mous (or rather infamous J for their Whoredoms and Adulteries, to fay nothing of Buggery, which they learned by the example of their falfe Gods ; into whofe number was referr'd upon that fcore Ganymed, and afterward Antinous. The fame impurity is frequent among the Ma- humetans, among the Chinees, and other Nations, it is allowed lawful ; and the Greek Philofophers feem to have taken pains to impofe upon a foul Thing, a fair and comely Title. Thofe Greeks, the moft Eminent of Chrittmfingltgion above others touching Marriage. Book I. of them, having praifed a community of Women, what have they elfe done, but turned the whole City into a common Stews. The very Ani- mals, fome of them, obferve a conjugal Covenant •, How much more mould the divineft Creature, Mane" That he might not fpring out of uncertain Seed, and fo the mutual affection that Nature hath kindled between the Parent, and the Children, be utterly extinguilhed. How al- mofi incredibly vile the Nations were by unlawful Lufls, is fet down by the Apoflle, Rom. I . who in the jufi judgment of God, they nfufing to glorifie God, were given up to vile Affections, for even the Women di A change the natural ufe into that which is againjl Nature ; and likewife the Men lea- ving the natural ufe of the Women,burned in their Lufls one towards another? Men with Men working that which is unfeemly : all which Impurities, are fo abandoned where Christianity raigneth, that thefe things are jcarce imagined aspoffibletobe acted; fo pure and fo powerful is that holy Religion, t o the fi- ling fuch Iniquities. The Hebrew Law, indeed, forbids aJ Uncleannefs, but allows one Man many Wives, Deut. 17. 16, 17. and gives the Husband power to difmifs his Wife upon every caufe, Deut. 24. 1, 2, 3. Which at this Day is in ufe among the Mahumetans. and was of old among the Greeks and Latines, with fo great and odious Licenfe, that their Wives were out to Ufe, and lent for a time by the Laconians, and by Cato; So prodigioufly foolijh were their Wife- Men? and fo unwholcfome were the Laws under which they lived. But the moft perfect Law of Chrift, pierceth to the very roots of Vices, and condemneth him that aflfaulted any Womans Chaftity, or defloured her with his luftful Eyes, as guilty in the Judgment of God ; who beholds the Heart of Sin defired, though not performed. And fee- ing all true Fnendihip is perpetual and indiffbluble; juftly hath it required that Tye to be fuch, that contains with the fociety of Affection s, the communion of Bodies too; which without queftion doth more conduce alfo to the good education of Children. Hence our Saviour efiablijhith Mar- riage, according to its Institution in Paradife, Mat. p.p. where the Lord joyned one Man and one Woman. together. And the Apo&le, as fully directs every Man to have but one Wife, as every Woman to have but one Husband, I Cor. 7. Among the Pagans, fomc few Nations were conte-.t wi h fingle Wives*, as the Germans, and Romans. This is the ufe of Chri- ftians, that the affection the Wife intirely beftows on her Husband, may- be paid with equal Retribution 5 and that the Houfhold Government may be more rightly ordered under one Guide 5 nor permits divers Mothers to bring in difcord among the Children. Sect. XVI. Of the Excellency of Chrislian Dotlrine about earthly Subftance, above what other Laws prefcribe. '"PO come to the ufe of fuch things, as are commonly called Good?. We know Thefts were permitted by fome Pagan Nations, namely Sed. 1 6. ChriUian Religion above others touching fflamage. 2 5 the Egyptians, Diod. Sic. 1. I. fiut Licurgo, as alfo the Spartar/s; and they that permitted not the like to private Ferfons, made it their imploy- ment in publick ; -as the Roman Otaioz once faid, If they did rcftore to every one their own, Gfc . The Hebrews indeed did not fuch things, yet were they permitted to take Ufe of Strangers, their difpofition being favoured by their Law that promifed Riches, Lev. 26. 5. Dettt. 28. to the due obferverof it. But the Chriftian Law, not only prohibits all kind of Injuftice, and that with refpeel: to all Perfons, whether Friends, or Enemies ; but alfo forbids us to place our ftudy in thofe perifhing things, Mat. 6. 24. Bc- caufeour mind is notable with fufficient diligence to attend the care of two feverals, that do each require the whole Man, and oft-times diftract us divers ways. And again, both in getting and keeping Riches, there is a Sollicitude, that draws with it a kind of Servitude, and Vexa- tion, and fo corrupteth the delight we hope for out of Riches. And the the things wherewith Nature is contented are but few, and to be obtained without much Labour and Expence : Neverthelefs if God ihall indulge us more than is neceffary, we are not commanded to throw it into the Sea, as fome Philofophers have unwifely done, nor to detain it with- out ufe ; but to fupply the needs of orher Men, either by giving or lend- ing co them that ask, Mat. 5.42. Luke 6. 35. 1 Tim. 6. 17. as it beft becomes Men who believe themfelves to be Procurators and Stewards of God Almighty, their Father. For a Benefit well beftowed, is Treafure full of good Hope* and is neither fubjec~t to the violence of Thieves, nor to variety of other Accidents. Of this true and fincere Liberality, an admirable Example is left us by the Primitive Chriftians, when even from Macedonia and Achaia, was fent relief to Pale/line, Horn. 15.25,26. juft as if the whole World, of thofe profejjing the Name and Doctrine of Chrifi, were but one Family. And there is added in the Law of Chrift that Caution alfo, that our Beneficence be not deflourcd by any expe- ctation of recompence, or glory from Men, Mar. 6. 1, 2. The Gift lofeth its reward from God, if befide God it look at any other represen- tation : Now that no man may (as the manner is) cover his Tenacity, or withholding his hand from good Works, with this pretext, a fear left himfelf in old Age, overtaken with fome Calamity, mould have need of what he is required to give in Alms ; our Law promifeth a fpecial care of fuch as keep thofe Precepts, Mat. 6. 32. and to cherifti their Confidence, reminds them of God's Providence, Mat. 7. 26. confpi- cuous in feeding wild Beafts and Cattel, and in adorning the Herbs and Flowers. Now it were an unworthy thing to disbelieve fo Good, fa Powerful a God, as an ill Debtor, nor to truft him longer than we hold polfeffionof aPledg. H SECt, i6 Of Swearing, and other Precepts, refieBing Qn"Verfation. Book I Sect. XVII. Of Swearing, and other Precepts, resetting Qnfverfation. OTher Laws forbid Perjury, but the Chriftian Law requires us to abftain from all vain Proteftations, and from all unneceflfary Ajfe- verations ; and to be fuch punctual keepers of our Word, and lovers of Truth in all our Speech, that there may be no need to exact an Oath from us at all. Briefiy> there can be nothing found out, in the Law of Na- i Pet. j. i. tare, the Grecian Philofophers, or in the Sentences of the Hebrews, or Mat.io. if ocher Nations, that is Excellent, concerning Modefty, and Temperance, i Cor. 5. 20,2 1. ^ Goodnefs, and difcreet Behaivour; concerning Prudence, the Of- fice of Magiftrates, honoured by Chriftianity as God's Ordinance, Rom. 13. requiring every Soul to be fubject thereto, for the Lords fake: Of Parents and Children, Husband and Wife, Mafter and Servant, but efpecially touching Vices to be (hunned, which by a fair mew of Vertue, deceived moft of the Greeks and Romans ; namely the itching defires of Honours and Glory. Laftly, The fum of all Precepts, admirable for the folid Brevity, to love God above all things, and our Neighbours as our felves ; that is, to do to another, what we would have done unto our felves. Again (I this commendation of Christian Religion, it is wont to be obje- ct ed by fome, and particularly the Jews, The great difference of Opinions among Chriftians : whence is fprung alfo a multitude of Seels. But though this may better be urged to prove the Doctrine of ChriH to be Good than ctherwife, Jith Satan and wicked Men, always went about to mifchief fuch as walk in the Truth, by Hirring up Commotions and Distractions among them} wh fe differences alter not the Doctrine, which Hands as the cleareH Witnefs againH fuch Difcords. Yet we have another Anfwer ready, viz. That the lame accident befals almoft all Arts whatfoever, partly through the imbecility of humane Underftanding, and partly becaufe Judgment is overfwayed by Affection 5 yet are thefe varieties of Opinion wont to confift within the bounds of certain Truths agreed on, whence Argu- ments are drawn in Difputations of the Queftions. As among the Jews ( who cannot boaH of their Unity ) the Pharifees, Sadduces, and EiTeans, &c. differed as much asChriHians, yet they all acknowledge dune Deity, one Law, and one Law giver ; and their differences were about the Expojition of the fame Law. The Heathen may not boaft in this cafe : for according to their Nations, fo were their Gods ; the variety of Gods adored by the fame Nation, /is may be fen in Homer, of the Wars of Troy, in Aug. deCi- vitate Dei; of the ft ate of the Romans, Goths, and Vandals. In hu- mane Arts, as the Mathematicks, it is difputed, whether a Circle may- be Quadrated: It is agreed on all hands, that equal pans being taken away from Equals, the remainders are equal. The like we lee in Phy- fick and Medicine, and other Arts. So alfo the difciepance among Chriftians, who were fincere lovers of that Holy One, and his Gofpcl m general { for all are not Chriftians that call themfelves fo) could Lot Ipoyl, though Se&. 1 8. Qmflianity moft eminent for the Author. *7 though it may injure, the Harmony of the Principal Points ; that is, the agreement in thofe Precepts, from which we have cfpecially taken efti- mation of Chriftian Religion •, the certainty whereof is apparent in this, That whofoeverin the heat of their Quarrels leek out matter of difference 5 yet do not proceed fo far, as directly to deny thofe things commanded by Chrift ; no not they who will not compofe their Life af- ter that Rule ; and if any one will be fo abfurd as to contradict thefe Precedes of Chriftianity whereof rve have fpoken, he muft be numbred with the Philofophcr that denied the whitenefs of Snow. For as thefe are refelled by Senfe, fo are they by confent of Chriflians in all Nations, and of the Books written by the Primitive Chriftians, and their imme- diate SuccefTors, who fealedthe Faith of Chrilt with their Blood. What all thefe acknowledg ( ej'pecially the Primitive Witneffes ) to be the Do- ctrine of Chrift, muft be accounted fo by every upright Judg as Plato is believed, Xenophon, and other Socratifs, concerning the Doctrine of Socrates the School of Stoicks, in thofe things which their Mafter Zeno taught. And indeed nothing can be objected against the certainty of the Do- ctrine of the Gofpel being Chr/Jl's, which will not equally call Mofes himfelf in quefiion, and all Authors of any Form of Doctrine whatfoever, whether fuch Doctrines were theirs. S E C T. XVIII. T.he Eminency of the Author of Christianity, and the manner of' its being propagated, Jhews it to be Very excellent. ANother Point wherein Chriftian Religion excels all other which are or may be devifed, is the manner whereby it was delivered and pro- pagated where firft we muft look upon the Author of the Religion. The Authors of the Grecian Wifdom, confelTed the uncertainty of their Do- ctrine, faying, Truth was as it were drowned in a deep Well, and our Democrit. Mind like the Night- Owl to the Suns Light, is dim fightcd to behold a^cff things Divine •, And therefore it was no mifiake in Paul, to fay thefe Di- ' e' ' fputers of this World through Wifdom knew not God. And be fide there were none of them but were fome way vitious, either for flattery of Princes, or for impure Love, or for fnarling Impudence. All are con- vinced of Envy one towards another, by this very Argument, their con- tentions about words, and of things of no moment ; and of boldnefs in God's Service; for that when they believed one God, laying him afide, they worshipped others, and fuch as they believed to be no Gods, making the Cuftom of the People the Rule by which they fquared their Religi- on. Laftly. Of the Reward of Piety, they afferted nothing firmly, as is manifeft in the lad Difcourfe of Socrates before his Death : And confe- quently their Religion which could ajfiure nothing in point of Reward, muft needs be far from Excellent. To proceed ; Mahumetv?a.s the Author of a Religion far and wide di- fperfed. 1 8 Cbriftianity mofi eminent for the Jfutbor. Book I fperfed, but he was all his Life given over to Luft, which his own Fol- lowers do not deny, and his own Alcoran doth make appear, himfelf fayiw, 'that it was allowed to him to have as many Women as he pleaded. And the Reward he promifed, confifting in Feafts and Venery, he gave no affu- rance it fliould ever be extant, for his Body is not faid to have returned unto Life again, nay to this hour it lies buried at Medina. Next for the Hebrew Law-giver, Mofes: He was indeed a rare Man, but not excufed from all blame, feeing, with much regret, he at laft un- dertook the MelTage God fent by him to the King of Egypt, Exod. 2.10. and (hewed fome diffidence of God's Promife, about drawing Water from the Rock, Numb. 20. 12. as the Hebrews doconfefs. Neither did he obtain fcarce any part of the Reward he promifed his People by the Law, being vexed in the Defart with perpetual Seditions, and entred not into the Land of Promife. But Chrift is fet forth by his Difciples, without the leaft fpot of Sin ; and by his Enemies is not accufed of any Fault that can be proved by competent Witnefles. What he prefcribed to others, he performed himfelf ; for the Commands laid upon him by God, he faithfully fulfil- led-, in all his Life moft innocent, 1 Fet. 2, 22. of Injuries and Tor- ments moft patient, (as he (hewed induring the Crofs ) moft Charitable to all Men, even to his Enemies, even to them that cruelly nail'd him to the Crofs, at once fuffering their Malice, and praying for them: Then the Reward he promifed his Followers, himfelf is faid and proved to have obtained, in a moft eminent way. After his Refurre&ion he was feen, heard, and felt of many : He afcended into Heaven in the fight of the Eleven. That he received fupream Power there,is demonftra- ted by the variety of Tongues, AUs 2.3,4. g^ven t0 thofe that were un- learned Men • which can be no Fable, being fo openly done in the prefence of fo many thoufands of his Enemies ; and that to the Conviction and Conver- sion of three thousand of them at that very time, that it is impojfible to doubt of this, if any thing in any Story, Sacred or Humane, may be believed. And, together with the Gift of Tongues, other marvellous Gifts he poured down upon his Followers, according to his Promife, before he left them. Which as this his faithful neji to thefe his chofen Difciples, mufl needs create a mofi fure confidence in them, with refpeel to whatfoever he had promifed, or ordered to be done ; fo it will not fuffer us to doubt, neither of his Faith, nor of his Power, to render us that Reward which he hath promifed. And feeing nothing like this, either is or can be pretended with fuch demon- fir ation, concerning the Author of any other Religion; Hence we juftly colled the Chriftian Religion is moft eminent herein, becaufe the Mafter thereof himfelf performed what he commanded, and what he promifed, himfelf obtained i and as far as was hitherto meet, hath fulfilled his Word unto his Adherents. Sect Seft. 19. Of the Propagation of Qhrifliamty. Sect. XIX. further of the Propagation of Qhrisliamty* LEt us now confider the Effe&s of that Doctrine whereof Chrift was vil Ad Author: Which if we mark well, are of fuch a Nature, that ifSjSJ* God have any care of Humane Affairs, the Doctrine can be believed to Aa.con.Vi be no lefs than Divine. It was a thing becoming the Divine Providence, & to take care that the beft things might be moft common, and of largeft Luftt. extent : So is Chriftian Religion, which we fee is taught through all KJ^j**3* Europe, yea in theutmoft Receflfes of the North 5 and through all Ajia, Aug.csv, the Iflands of the Ocean not excepted ; through Egypt alfo, and Ethio- pia, and fomeorher parts of Africk . laftly, through America, too. Nor is it fo only in our Time, but in former Ages (and probably with far greater purity) as appears by all Hiftories, by the Books of Ancient Chri- ftians by the Actsfof Synods ; by the Ancient Tradition mil preferved, even among the Barbarians, of the Journeys and Miracles of St.Tbo' ?nas, Andrew, and other Apoftles. How far the Name oi Chrift was fpread in their Times among the Britains, Germans, and other remote Nations, is noted by Clemens, tcrtullian, and others ; What Religion is there that can equal the Chriftian info large a PoflTeflion. If you name Paganifm, you alledg the name, not Religion, for they adored not the fame Deity, but fome the Stars, fome the Element?, fome the Beafts, fome things of no Subftance neither had they one Rule or Law, nor any common Mafter of their Religion. The $ews indeed are difperfed, but all one Nation ; and fince the Time of Cnrift, their Religion hath received no notable encreafe. 'Yea, their Law hath been made known more by Chriftians than thmfelves. Mahumetanifm hath enlarged it felf into Countries more than enough ; but not alone, there is a mix- ture of the Chriftian Religion ; and in fome places the Chriftians are the greater number, when yet Mahometans are not found in many of them, where Chriftians are. And fuppofe thofe Chriftians, many of them, be much degenerated from the purity of Chriftianity, and fo perhaps do as much dif~ fervice, as ferviceto the Chriftian Caufe : Yet Jtth by this means the Di- vine "Law of Chrift (the Scriptures} have been tranftated into moft Lan- guages, God hath his Wit nef in thofe Nations, fetting forth as well the Way to fear and ferve him in Jincerity, according to his Will, as rebuking thofe that falfty pretend to that worthy Title of Chriftian. Sect. 77?e fimplicity of the firft Preachers, &c. Book I. Sect. XX. Ihe Infirmity and fwtplicity of the firfl Preachers of Chriftianky, fi?ews the excellency of their SMiniJtry or (Religion. Tllat faying of Paul, 2 Cor. 3.7. We have this Treafure in "Earthen Veffels, that the excellency of the Povper may be of God, may juflly give us occafion to confider rvith admiration, by what Hands and Inftru- ments Chriftian Religion was carried fo far, that in this refpeft alfo it may be compared with others. We obferve how moft Men are fo affect- ed, that they eafily are drawn after the Examples of Princes and Great Men; and the more, if the Example be ftrengthned with Law and Force. Hence had the Pagan Religions, hence had the Mahumctan their en- creafe, as is abundantly jhexved by Records of thofe times. But the firft Teachers of Chriftian Religion, we^re not only without Command (or Authority) but of a very low Condition, Fifher-men, "Tent- makers, and the like. And yet by their Labours, the Dodrine within about thirty Years was propagated, not only through all the Parts of the Roman Empire, but even to the Parthians and Indians : Neither at the beginning only, but for three Centuries, by the Hands of private Men, without any Threats, without any temporal Encouragements, and notwithftanding all the oppofition of fecular Rulers, was this Religion promoted. So that before Conftantine gave his Name to Chriftianity, this was not the letter part of the Roman World. Now the Majiers of Manners among the Grecians, were commenda- ble for their other Arts, as the Platonifts for Geometry, the Perepateticks for Natural Hiftory, the Stoicks for Sophiftry, the Pythagoreans for Mufick-, not a few of them, as Plato, Xnepbon, Iheophrafltts, were gra- ced with a kind of admirable Eloquence. But the firft Doctors of Chri- ftianity had not the aid of any fuch Art; Their Speech was with great fimplicity, and without alluring Ornaments, contemptible naked Pre- cepts, Promifes, Threats ; which having not of themfelves an efficacy equal to fuch great Progrefs, we muft needs conclude, that either Mira- cles, or the fecret affiltance of God, or both, profpered their Work. For the Devil and the Earthly Powers bending continually again ft them, it can be no other than Almighty God which ftood with them s as alfo is witneffed by the Apoftle, 2 Tim. 4. Sect. 2 1 . Christian Dotlrine overcame all Impediments. 1*7 Sect. XXI. The Impediments overcome by Qhriflian Dotlrine , fliews its Ex- cellency, BE it further confidered , that the firft Difciples and Followers of thofeour Chriftiar^ Doctors, had not minds unprepofieflTed of cer- tain former Religions,and fo not eafie to be framed to the form of the Reli- gion they propofed, but the contrary : and here the pulling down of the old Form according to the Lave, might prove more difficult, than fitting up the new form of Gofpel-lVorfh/p. Whereas thofe that firft admitted Mahomet s Law-, were generally devoid of any Religious Tye ; but contrariwife, where our firjl Preachers came, the People were ordinarily preingaged to Opini- ons, and ( that fecond nature Cuftome ) repugnant to thefe new Do- ctrines having been bred up, and by the Authority of their Country Laws, and by their Parents confirmed in Pagan Idolatry, or Jewiih Ce- remonies. To this Obftruction, was added another as great ; that is, moft grievous Sufferings, which prefented themfelves to the ProfeiTors at the very entrance of Chriftianity, to be endured, or feared for that Caufe. For feeing human Nature is abhorrent from Evils, it follows that the caufes of fuch Evils are not undertaken without much reludtan- cy ^ for who that is wife would expofe himfelf and all his, to inevitable Ruine, but only in a Caufe that he is fure will produce thereby an advantage greater than the lofs. The door of preferment was long (hut againft the Chriftians, and it s mofl likely hath been little open at any time to fncere Chrijlians, whilfl the way to Exile, or Sequeftration lay open. Thefe were lighter Masters ; they were alfo condemned to the Mines, they were afflicted with Tor- ments, the moft Cruel that could be invented, and to Death often : So that the Writers of thofe Times do teftifie, by no Famine, by no War, by no Peftilence, was a greater multitude of Men confumed at onetime. Neither were the ways of Death vulgar, but Burnings alive, CrofTes and Puniftiments of that fort, which without grcateft horror we cannot read, or think upon. And this Cruelty, that continued without any long breathing fpaces, ( and thofe Intervals not every where ) till about the llaign of Conftantine, in the Roman Empire, in other places longer. Yet were thefe Troubles fo far from diminishing the Chriftians, that on the contrary their Blood was compared to Seed ; fo faft did they grow up again after the Cutting down. Here alfo let us compare with the Chriftians, other Religions: The Greeks, and other Pagans, accuftomed to vaunt and amplifie wjiat was their own ; number fome few, who for their Doctrine fuffered Death. {ovsxzGymnofophi'sbs, Socrates, and a few more. Neither can it be eafily denied, but thefe moft noted Perfons were emboldned with a defire of trans- mitting their fame unto Pofterity. But among Chriftians that fuffered Death in the early times of the Gof- fel, 2 8 C)%istian Doctrine overcame all Impediments. Book I. pel, for their Dodtrine, were very many Fleheans, fcarce known to their Neighbours, Women, Virgins, Youths, who had no appetite, nor pro- bable hope of a lafting Name ; and few of them are by Name recorded in the Martyrologies, in refpeft of the great number that fuffered for the Christian Caufe, being only honoured with a general Remembrance. It is worth obferving by the way, that by an ealie Simulatiorr, as the cafting a little Incenfe upon the Altar of the Heathen Gods, very many might have efeaped Death- which cannot befaidof them (for fuch there were among the Philofiphers) who whatfoever thoughts they concealed in their Hearts, certainly their open Actions complied with the vulgar Manners: So that to have died for the Honour of God, is an Honour- hardly communicated ro any other but Jews and Chriftians; nor to the Jews at all fince the Times of Chrift •, in former Times but a few of i hem, if they be compared with Chriftians. More of whom in fome one Province, fuffered for the Law of Chriit, than ever did of Jews: "All whofe Patience of that kind, is almoft reduced to the time of Manaf- feSi and Antiochm. , Wherefore, when the Chriftian Religion in this part alfo,fo infinitely excels all others, it deferveth to be preferr'd before them. From all that fo great multitude of every Kind and Sex, divided by fo many Places, and who feared not to die for this Religion, hut rather after a wonderful manner of Courage, did many times put themfelves into the great- eft jeopardy on that Account , contemning the face of the Prefidents, the Teeth of wild Beafts, Fire, and all Infiruments of Torment, as very Straws and Top, not to he feared or regarded. Upon this account of their love to Chrift, we mud conclude there was fome caufe of fo great Conftancy , and no other caufe can be imagined but the Light of Truth, and the Spi- rit of God, Sect. XXII. Tlx Condufion, refleBing briefly upon the former Difcourfes. TO conclude, feeing from the Grounds alledged,Chriftianuy is a Re- ligion as certain; as any thing that is knowable by Men, by virtue, of the beft Records, or Monuments of Antiquity, whence the know- ledg of the Things they recieve for true, are gathered $ and that not * Not to i»pp only from the holy Scriptures, ( the fureft and fulleft Witnefs thereof*) ufoh the co»- but aj f0 .from t|lc nexC Teftimonies of greateft Credit and Eftimation 'deZ't of God otherwife alleagable, whether Authorities, or rational Demonftration ; htmfeif?hh,s infomu^i that all things muft befalfe, if Chriftian Religion be not true, %Tcoifct»ces from the fame Grounds on which Men build their Objections againft the of fuch a* re- teive the Trufh in the lo've of it , fltb that Witnefs (though we in no wife contemn) be.ng more tntrinfecal and far-\ tic/ilar, n not fo fitly to be a Hedged here, and the rather for that it might feem to be ballanctd by Pretences as high] en the contrary fide, though in reality it cannot be. verity j Se&. ii. Cbriftian DoHrine overcame all Impediments. verity thereof: It will, I truft, abundantly latisfie judicious Men, upon their diligent eoniideraticjn of the Proofs above, collected as you have beard, moftly out of the works of the Learned Author aforcfaid ; fo that it (hall be needlefs here to add any more. And for the excellency of this holy Profcflion, fith it therein ftand:; not only upon equal Grounds, with whatfoever may be faid for any other Religion which hath yet appeared in the World, but m many things ( if not in every thing that renders any thing truly excellent, efpeciaily in a Divine, or Spiritual way of Excellency ) doth over-match upon the moft equal Trial, the mod fpecious Religions any where extant% It fol- lows that laying afide all Hefitancy, and watching againft all low Con- ceits of the Chriftian Faith, we devote our felves to honour this Holy Calling, in affured confidence of the Beatitude annexed to it. And becaufe this holy Profeflion, as other excellent Donations from the Hands of a Gracious God, hath been abufed, injured, and rendred thereby lefs defirable ( through the enmity of Satan, and the indiligence of Men) we (hall in our following Treatife, endeavour to fet forth the Chriftian Religion in its ancient and naked Purity, and therein joyn our Labours with thofe that fincerely are for naked "truth ; becaufe the is moft lovely in that appearance, difrobing her ( as much as in us lieth ) of all thofe gorgeous Vanities, wherewith too many of her pretended Friends have burthened her, thereby rendiing her more like the Vanities of the Gentiles, than the folemn way of Christianity. Add further, that which is as crying and dreadful a Consideration as any other : That this holy Title of Chriftian, fliould be invaded by fo many, and yet fo few found that walk in any meafure of Conformity to her facred rules of Piety and Morality. Infomuch, that the Lord may juftly complain againft this Generation, ^s he did againft the Houfe of Ifrael, Hofea 8. 12. I have written to him the great things of my Larvt but they are counted ajlrange thing. To remedy all which unanfwerable walkings towards a Gracious God ( if it may be ) are thefe Treatifes written, and in the fear of God recommended to the confideration of all profelfing Chriftianity, and to every one that are any way concerned therein. Chrifti- Chap. i. 35 Cliriftianifmus Pnmitivus. The Second BOOK. Of the Internal part of the Chri- ftian Religion. CHAP, I Of the Definition of the Chrijlian Religion. Sect. I. T is a good Rule left us by the Ancients, to regulate our Difcourfes, fpecially in things difputable, viz. That the beginning of any thing is the definition thereof, Whieh in the Cafe propofed, I take to be fitly made in thefe words ; Religion is a holy rejignation of the creature Man to the Will and Service of bis Creator , the Omnipotent Commander, and the file Dijpofer of the Univerfe. Some derive the word Religion from Relego ,to read again ; thereby in- timating, that thofe only are Religious, who diligently confider and ob- ferve what they read. Augujline derives it from the Verb Religo, to bind 5 and hence Aquinus teacheth, That all Men being Originally in God, and by Creation fet, as it were \ a-loof from him by the Bond of Religion, are fafined to him. And indeed we find when God had created Adam, left now he ' mould forget God, he had a juft Law given him to oblige him to his Crea- tor, in dutiful Obedience. Howbeit, the general Definition of Religion followed by Chriftian Writers, is this ^ to worjbip God duly, as his infinite Maj e fly doth deferve, in regard of his Excellency and Preheminency above all things 5 and for the great Benefits which we have received, and do daily receive at his hand. But yet in mine Opinion, we have a more compleac definition of Religion (efpecially as it concerns Chriftianity, the Reli- gion now to be confidered) by the Apoftle Paul himfelf, Tit. 2 ', n, 12, 13,14. 2 6 The Definition of the Qhriftian Religion. Book II- 13, 14. The Grace of God which brings Salvation, hath appeared to all Men , teaching us, that denying Ungodlineji and nor Idly Luffs > vac fbould live Soberly, Righteously, and Godlily in thisprefent Life looking for that blejfed Hope, the glorious Appearing of the great God, and our Saviour Zfe- frts Chrift who gave himfelf for us, that he might redeem us from all ini- quity-, and purifie to himfelf a peculiar People, zealous of good Works. In this Definition (fo I call it) the Apoftle layeth the Foundation of a Re- ligious Life, and the Glory confequent to it, upon the Free Grace of God mamfeft to all Men, and makes Religion it felf to confift, 1 . In denying all Ungodlinefs, which comprehends all negative Sanctity. 2. In a Sober, Riohteoiis, and Godly Life, which contains all that lies within the verge of pofitive Sanctity. 3. It taketh in the great duty of perfeve- rance in Faith, and a zealous performance of Good Works till the con- fummation of the World. Wherefore from this Definition, I mall pro- ceed to my propofed Subject, u e. To (hew the Nature of the Chriftian Religion ; firft, in refpect of the Internal part thereof-, and fecondly, in refpect of the External. Sect. II. How eminently necelTary it is to regard the Internal Part of Religion, is apparent from .28,29. He is not a Jew that is one outwardly, nei- ther is that Circumcifion which is outward in the Flefh $ But he is a Jew that is one inwardly, and Circumcifion is that of the Heart in the Spirit, whofe praife is not of Men, but of God. Not that the Holy Apoftle, in this or any other place, either flights or rejects the External part of Religion: for, Rom. 3. i>2. having occafion to anfwer an Objection, which fome perhaps would make from his former words, gives even Circumcifion it felf amon» the Jews, its due honour. What advantage then hath the few, or what profit is there of Circumcifion ? He anfwers, Much every way, chiefly becaufe unto them were committed the Oracles of God : Plainly mew- ing That the regular way to claim the Priviledges contained in God's Oracles is? for Men to be imbodied as his Church and Family, by the iuft obfe'rvation of his Ordinances. Only this is moft evident from the place, that where the Internal part of God's Worfliip is wanting, the Externals in Religion avail nothing ; For the Holy Spirit makes' be- lieving with the Heart necelTary unto Righteoufnefs, as well as he makes confeflion with the Mouth necelTary unto Salvation, Rom. 1 o. 1 o. And becaufe we thus find that the Internal part, or belief of the Heart, hath iuftly the precedency in Chriftian Religion, I (hall propofe this method for the more convenient demonftration thereof ; difcourfing, 1 . Concerning the Kmwledg of God, and tfefus Chrift whom he hath fent. 2. Concerning the denyal of our Jelves,in point of flefhly Vanities ; or, the true Nature of Chriftian Humility for Sin. 3 . Concerning our conformity to Chrift in the Spirit of our Minds. 4 Concerning a Chrift tans Hope and Expectation at the appearing of • m*« . Thefe 1 Chap. 2. Of the Ifyowledgof God, and Jejus Qmft. Thefc Particulars I fuppofe to be comprehenfive enough to give us oc- casion to difcourfc all thofe things which relate to the Internal part of Christianity^ to which we mall (God willing ) now apply our felves. And firft to the firft Particular. CHAP. II. Of the Knowledg of God, and Jefm Chrifl whom he hath fent. Sect. I. A Lthough this prcfent Subject be of the greateft fublimity ^ Yet fit h it is undeniable, that the Salvation of Man dependeth greatly up- on the Knowledg thereof, John 17. 3. It is therefore neceffary that we labour, above all things, to make our difcovery with all the clearnefs we can attain unto in this Particular. And truly fuch is the Nature of Chri- ftianity, that can we but avoid Curiofity> this almoft inaccefifible Myfte- ry will unvail it felf fujfciently; by the Word of Truth, to Chriftiansof the meaneft capacity, and yet remain a great Myftery to the moft eminent Apoftle, 1 tint. 3.16. Nor (hall I ( if I could ) afFecl: loftinefs of Stile, or curious Phrafes, in the handling this Myftery, leftwhileft I mould explain it, I make it more obfeure. Neither mall I incumber the Reader with a multitude of Opinions, whether of the Heathens, or JpojJates : the laft having, in the clofe of all their curious fearch, refolved upon this dreadful conclufion, that there is no God at all ; of whom, or of fuch-like Atheifts, this Age affords too many. Yea, of the Heathens, P Unites Sec undus, reputed one v\\a. Nat; of the wifeft Pnilofophers, could arrive but to this, ( as his moft fixed u&' ]- l' Opinion) That there is no God, but the World it felf, (though he doubted whether there were any God at all). The natural refult of which con- ceit is this, Let us eat and drink, for to morrow we Jball die. That we may therefore mifs thefe Pvocks, and find the Path of Chriftian Knowledg concerning God, cjrc We (hall firlt confider, in what refpect rve ought to bejgnorant of him. And though this may feem a new Method, yet furely upon confideration it will be found profitable to lead us to the end defigned, even to know God aright. For undeniable it is, that God hath referved the difcovery of himfelf in a great meafure, ( if I may fo fpeak ) ; Witnefs that cafe of Mofes, who defired to fee the Glory of God, Exod, 33. 1. But the Lord refufed, faying, Thou canfl not fee my Face, for there is no Man /ball fee my Face and live. Job 1 1. 7, 8-, 9. * Canfl thou by fe arching Jind out God i Canfl thou find out the Almighty unto Perfection ? It is at high as Heaven, what canfl thou do-! Deeper than Hell, what canfy thou know i John 1. 18. Mo Man hath feen God at any time. And again, I Tim. 6. 16. Who only hath immortality dwelling in the Light which no Man can approach unto, whom no Man hath feen, nor can fe. Hence it's evident, that the full knowledg of God is not attainable in L this 3 8 Of the knowledg of God, Book II. [his World ; but the moft illuminate Chriftian, muft and doth confefs he knows but in part, fees but darkly as through aGlafs, i Cor. 13. 9, 12. Yea, it is but a little Portion that we hear of him, Job 26. 14. and therefore muft acknowledg we are far from a plenary Knowledg of him. When we confider 1 Cor. 1 . 2 1 . That the World through Wifdom knew not God : And how we are exhorted, that in things relating to God, We be not wife in our own conceit, Rom. 1 2 . 16. with Prov. 3.6. It Ihould teach us to be humbly content with that meafure of the Knowledg of God, which his Word accommodates us with, admiring the Wifdom of God, in referving a more excellent difcovery of himfelf unto that blefled Day of the Appearing of the Great God, and our Saviour Zfefus Chrifl. And thus ihall we truly account our felves abfent from the Lord, while f we are at home in the Body : And in the mean time avoid all unnecelTary Queftions, either concerning God, his Shape, and manner of refidence in Heaven 5 or concerning his Works, as what he did before he created the Worlds: knowing that he is not bound to give account of any of thefe Matters, further than it pleafeth him. And it is juft with him to catch the Wife in their own craftmefs, by entangling them in fuch their Enquiries, whileft he giveth Grace to the humble. Nor is this the only cafe, wherein we ought to content our felves with humble ignorance,in many Particulars; for in other cafes of importance we only have a brief difcovery, as it were, in generals : For Example 5 Touching the Angels, we know indeed that they are miniftring Spirits, fent forth to do the Will if God, for them that fhall be Heirs of Salvation. But if we curioufly enquire when they were created ? What is their proper Form t How they recide, and what their Employment is in the Heavens, ejrc ? The refult of fuch Inquifition, is moft likely to be that of the Sadduces, who denied that there is any Angel or Sprit. Again, to come home to our felves : If the Queftion mould be about the Soul of see a Boot in- Man, What it is ? Who can infallibly and fully refolve it i Do not the Wifdom.0 greateft Difputers about it, conclude at laft, That it is hard to fay what it is? Yet that Manconhlls of Soul and Body, is fo evident, from the Word of God, and particularly from the Words of Chrift, Mat. 10.28. that nothing but Infidelity it felf can queftion it. Shall we then, nay, muft we not content our felves to be ignorant of many Particulars in thefe lower cafes, whileft- we know them in general < And fliall we not thankfully accept of what it hath pleafed God to reveal of himfelf, al- beit he greatly exceed fuch Difcoveries ? Let us remember,that a defire to know what God would conceal from Adam, was the caufeof his over- throw • and let us, the weak Sons of Adam, beware of ambition of that kind, left we incur greater condemnation, having fo fair a warning in his * fatal cafe before us. Sect. II. Thus then we approach to confider, what may be known of God, ac- cording to that Revelation which it hath pleafed him to give us of him- felf, either by his Holy Writings, or by his Works, and continual Pro- vidence. All which v^ e are under ftricl obligation to take notice of, that we Chap. 2. tmd Jefa Chrifl whom he hath jent. 3 o, we may know him, If*. 40. 26. Lift up your eyes on high, avd behold who hath created thefe things. For as it is laid in David, Pfal. ip. The Hea- vens declare the Glory of God, and the Firmament fheweth his Handy-work. And the Apoftle, Rom. 1.20. For the Invijible things of him from the Creation of the War Id are clearly feen, being under flood by the things that are made, even his eternal Power and Godhead, fo that they are without ex- cufe. So that we fliall rather Ihun, as an idle vanity, this Queftion, e. Whether there be any God t than vouchfafe to anfwer ir, iith they that make fuch Demands, fight againft Heaven and Earth 5 yea, the worft of Men, and Devils themfelves, are conftrained to believe and acknowledg that there is a God, and tremble for fear of him, zpam.2. 19. Butour Bufinefs is to fee forth the Knowledg of the only true God, to which pur- pofe we defcend to thefe Particulars. 1 . that God is One, or there is One only true God; befl known to Man- kind now, by the Appellation of Father, Son, and Holy Spirit, 2. His Ejfence, or Being, is Spiritual, or Incorporeal. 3 . "that he is Eternal, without Beginning, without End. 4. He is Omnipotent, He doth whatfoever he pleafeth. 5. He is Omnifcient, nothing can be hid from him. 6. He is Jufl, there is no UnrighteoufnefS 'in him. 7 . He is Good and Holy, there is nothing corrupt in him. 8. He is very Gracious f full of Mercy, no Cruelty is in him, $ . He only is Perfect-, Jo as no Imperfection is in him. 1 o. His place of rejidence is in Heaven, yet not confind to place. 1 1 . Nothing can be done without his Providence, though contrary to his Will. 12. It is unlawful for Men to form any Shape or Image of him, fo much as in our thoughts. Touching the firft Particular, that God is One, &c. It is confidera- that God is ble which is fa id by fome, that Infinity admits not of Plurality, fith on- One. ly one thing can truly be faid to be Infinite. Wherefore the Holy Scripture doth with great perfpicuity fee forth this Truth,?^* God is One : for if a plurality of Gods be admitted, the number of them cannot be determined 5 for why there may not be two thoufand as well as two, no reafon can be Ihewed : and the experience of thofe that have been defti- tute of the knowledg of the One God, in multiplying their"-'* Gods, from * Thy are no- time to time, ( of which we read at large in Aug. de Civit. Dei. ) fuffici- "f^J^f* ently mews, there is (in a manner) no end of their number 5 andconfe- quently no certainty whom to worlfrip, or which to give a precedency unto in adoration. Whether the Sun, Moon, Stars, Angels, Men, four-footed Beafts or creeping things, all which have been adored by de- luded Men, Rom. 1.25. Who changed the truth of God into a Lye, and worfbipped and ferved the Creature more than the Creator, who is God bleffed for ever. To divert us from which grofs darknefs, thus faith the Lord, Ifa. 45.22. I am God, and there is none el fe : And this he fpeaks to con- troul the vanity of worihipping or depending upon Idols, or any created thing 4-0 Of the I\nowkr. 8. 4, 5, 6. We know that there is no other God but One. For though there be that are called Gods, whether in Heaven or in Earthy ( as there be Gods many, and Lords many) But to us there is but one God, the Father of whom are all things, and we in him ; and one Lord Jefus, by whom are all things, and we by him. Now if thefe words, 'there be Gods many, &c. be taken in a good fenfe, yet the Phrafe is ufed figuratively, not properly, and they are fo called, upon the account of iome Power or Office committed to them, as we find it Exod, 22. 28. & 4. 16. & 7. 1. So that they are only (as the Apoftle faith) called Gods. But if we take the words on the worft part, as that is the raoft agreeable to the fcope of the place, fith Idolatry is there the thing oppofed, then its evident that thefe words, There are Gods many , &c. are fpoken after the manner of Men only, or according to the fool iih conceits of Men. Our Lord Chrift, the great Apoftle of Chriftianity, delivers this truth very clearly, when he calls his Father, tfohn 17.3. the only true God. And confirms the Doctrine of Mofes- in that behalf, Mark 12.29. Hear, O I frael, the Lord thy God is one Lord ; making it a part of that greateft and firft Commandment, that we hear- . ken diligently to that particular. Sect*. III. the Unity of the Godhead proved, from the Unity of the Nature and Ejjence of the Father, Son, and Holy Spirit. As Chriftian Doctrine knoweth but one only true God, fo itrecom- mendeth us for the molt ample difcovery ( attainable in this World ) of this One and Eternal Godhead, unto the Name of Father-) Son, and Holy Spirit, which fome call the trinity, a Phrafe no way offenlive to * Calvin, u- Chriftianity ; yet, as fome of the* Ancients, well obferve. It is noc 1. c. 1 3. necelTary to impofe words upon any Man which God himfelf hath not ufed, by which to make known himfelf. Yet truly this term, the Tri- nity, hath very near affinity with the Language of the Holy Ghoft. 1 John 5.7. ihere are three which bear Record in Heaven, the Father, the Word, and the Holy Ghojl ; thefe three are One. We ill all therefore briefly fpeak of the Unity of thefe Three, in refpeel: of their Nature or Eflence ; which mult either be the fame, orelfe we endanger to rum up- on that great Error, viz. to hold two Principles, Beginnings, or firji , •• Caufes, in di find; Natures and if we admit two, we may admit twenty, yea, ad infinitum ; or if this be avoided, we muft deny the Eternity of the Sox and Holy Spirit, which is contrary to the Word of God, and the beit Antiquity next that of the Holy Scriptures. But that the Son ( I fpeak now in refpeCi of his Divine Effence only) and the Holy Spirit are Eternal, as the Father is Eternal, or confequently of the fame Nature or Effence, may be gathered from thefe Teftimonies, Col. 1. 16, 17. For Chap. 2.. and Jejus Qhrlft whom he hath Jcnt. For by him were all things created that are in Heaven^ and that are in Earth, Vifible and Inviflble, whether they be thrones, or Dominions, or Principali- ties, or Powers ; all things were created by him, and for him : And he is be- fore all things, and by him all things confijl. Thcfc things are fpoken of the Son of God, as appeareth verf. 1 5. who is exprefly (aid, not only to be before all things, but him alfo by whom all things were created ; and therefore himfelf was not created, and confequently he is Eternal. For two things only come under confederation in this cafe ; Either he had his beginning in Time, orelfe is Eternal: That he had not his beginning in time, hear what himfelf faith Rev. 1.8. compared with verf. 17, 18. / am Alpha and Omega, the beginning and the ending, which is, and which was, and which is to come, the Almighty. The very fame words which are ufed by the Father himfelf, to demonftrate his Eternity, Ifa. 41. 4. 1 the Lord Firjl, and with the Laft I am he. Again, Ifa. 44. 6. I am the Firfl, and I am the Lafl, and bepde me there is no God. Thus we have the fame Tettimony, or manner of Speech to reveal to us, the Eternity of Chrift as that of the Father. We have yet a further Evidence, John I.I, &c. In the beginning was the Word, and the Word was with God^ and the Word was God. the fame was in the beginning with God 5 All things were made by him, and withmt him w.ts not any thing made that was made. The things to be noted here (as to the Poin: in hand) are ftill, that Chrift is the Maker of all things, therefore himfelf was not made • he was with God in the beginning, even as God was in the beginning ; yea, he was God in the beginning, and is openly called the Beginning it felf, even as God is faid to be the Firft, as before is (hewed. Again, Heb. 1.2,8. Chrift is called the exprefs Image of his Fathers Perfon, or rather the exprefs Gharacter of his Subjfance, Kxi ^panT^ xzso- sdwi airrau, Character fubft ant i a, as Montana. Whence his Godhead Montanui." is truly inferred, fith neither of the Angels, or any Created thing, may it be faid, that it is the exprefs Character of his Subjlance. For that he is of a more fublime Effence, than to be compared with any Created thing ; For unto what mall we liken God, or where with fhall he be com- pared < But of the Son 'tis faid, Who being in the fo>mof God, thought it not Robbery to be like, or equal with God ; and hence his Godhead is fur- ther declared, and therefore his Eternity, is juftly inferred ; forasthofe Teftimonies which prove his Eternity, do alfo prove his Godhead, fo the Teftimonies which prove his Godhead, do prove his Eternity ; and thence is concluded, that he is of one Effence with the God ajid Father of our Lord Jefus Chrift. When therefore it is faid, ver. 8. Thy throne, O God, is for ever and ever : There is both his Godhead and Eternity afTerted, with as much clearnefs, as the Eternity of the Father is aver- ted, Pfal. 90. 1. From everlafting to everlafting, thou art God. And the like folioweth of thefe words, ThouLord, in the beginning laid the founda- * tion of the Earth, and the Heavens are the Works of thy Hands, Heb. 1 . 10. with as much truth and clearnefs, as if we fhould prove the Eter- nity and Godhead of the Father, by Gen. 1.1. In the beginning God crea- ted Heaven and Earth ; which I fuppofe is allowed a cogent Evidence in that refpeft. M See Of the Ejfence of the Holy Ghoft. Book II. See a full place to this purpofe, Mat. 5.2. His going firth hath been of old from everlafting. Sect. IV. Of the Ejfence of the Holy Ghoft. That the Holy Ghoft is Eternal, and confequently of the Effence of the Father, and fo God by Nature, is evident from Heb. p. 14. Who through the "Eternal Spirit, offered himfelf &c, Here the Holy Spirit is openly faid to be Eternal, and though this word Eternal ( I acknowledg ) is often ufed to exprefs the Duration of that which once had a Begin- ning , yet being referred to the Godhead, it muft alfo refpect from Eternity to Eternky 5 or, as the Pfalmift hath it, from everlafting to ever- laftingy Pfal. 90.1. And that in this fenfe, it agrees to the Holy Spirit, may be gathered from thcfe Grounds : 1. Becaufe he is exprefly called God, AcJs 5.3, 4, 9. where the falfe dealing of Ananias is faid to be a tempting of the Holy Ghoft, or a lying unto God, and not to Men. 2 . The work of Creation is afcribed to the Holy Ghoft, Gen. 1.1,2, 3. And the Spirit of God moved upon the face of the Waters. And God faid) Let there be Light, and there was Light. Pfal. 104. 30. Thou fendeft forth tly Spirit, and they are created. And hence we gather the Eternity of the Godhead of the Holy Spirit, becaufe God is no where faid to create the World, or any part thereof by Angels, or any other created Thing. 3 . Becaufe the Holy Ghoft is faid to proceed, and come forth from the Father, John 15. 26. Not by Order, or Defignation only, for fo the Angels, or Men, may be faid to proceed and come forth from God ; but here the proceflion of the Holy Ghoft, is evidently diftinguiflied from his fend- ing : But when the Comforter is come, whom I will fend unto you, from the Father', even the Spirit of Truth, which proceedeth and cometh forth from the Father. And therefore can have no meaning fo fitly as this, viz. To proceed and come forth of the fame ElTence, or Subftance, of the Father. A like palTage we have, concerning Chrift 's coming forth from the Father, John 16. 28, 30. / came forth from the Father, and am come into the World ; again, I leave the World, and go to my Father. Upon this the Difci pies reply, Now are we Jure thou knoweft all things, and nec deft not that any Man fhould ask thee by this we believe, that thou camcft forth from God.The J)ifciples here cannot intend only this,that they believed Chrift was fentfrom God, for feeing this their Belief is grounded upon the Omniscience of Chrift, it muft needs follow that they there acknowledg him to be of the very Nature and Eflence of God ; and (o they feem to take our Saviours words to fignifie, in ver. 28. which now they profefs to receive believingly. In like manner, the proceeding of the Holy Ghoft from the Father, fohni$.i6. is better underftood of the Na- ture whereof he is, than of the Commiftlon by which he comes unto us ; otherwife, it were not a matter of fuch fpecial remark. For either Chrift, or the Holy Spirit, to come forth from God by Legation, or Ap- pointment only, fith both Angels and Men have frequently received fuch Autho- Chap. i. Of the Nature and EJfence of God. 4} Authority, and accordingly are faid to come from God : For inftance, of John the Baptift, it is faid, there was a Man fent from God, whofe name was John. 4. Becaufe the Holy Ghoft is one with the Father, as', the Son is one with the Father, 1 fohn 5 . Thefe three are one. If therefore the Son be of the Nature of the Father, and fo one with him ( as that we have proved) then it followeth, from the like Unity between the Fa- ther and the Holy Spirit, that he is of the fame Eflfence, and fo God Eternal. 5» The Holy Ghoft is called the finger of God, Luke 1 1 . 20. Mat. 12. 28. Not as an Inftrumental Caufe may be termed fo, for fo this mould be no fpecial Prerogative, feeing even wicked Men are faid to be the Hand of God in fuch a fenfe as that, Pfal. 17. 14. but as the Power, or Strength of God, by which his Works are wrought 5 and fo it is taken, Exod.S. 19. We may therefore conceive by this Phrafe, the Finger of God, that the Holy Spirit is of the ElTence, Nature, or Sub- fiance of God, even as the finger of a Man, is of the fubftance and na- ture of his Body ; which is the Metaphor here ufed, to fet forth the Unity between the Father and the Holy Spirit. 6. And laftly, Either me muft hold, that the Holy Ghoft is Eternally God, or elfe a Created Being : but of the latter, there is not the leaft intimation in the Word of God, and therefore no way fafe to efpoufe fuch an Opinion. Now whether thefe three, the Father, Son, and Holy Spirit, thus one God, as hath been mewed, may fitly be called three Perfons, I fhall not determine ; only this, I fay, 1 fee no inconveniency that can attend it, for fith the Father is openly called a Perfon, Heb. 1 . and the Son, the exprefs Character of his Perfon, or Subjlance 5 it may feem no way inconvenient to allow the fame to the Son, and to the Holy Spirit. But for as much as we may, perhaps, have further occafion to touch thefe things^ when we come to the defence of Chriflianity in the parts oppofed, we fhall now proceed to fpeak of the EfTence of this One God, who is Bleffed for ever. Amen. Sect, V. Of the Nature and EJfence of God. that the Nature, or EJfence of God, is Spiritual, not Corporeal, is the The Efe»ce fubjeft of our prefent Difcourfe ; yet certain it is, God hath fpoken very f^°J"J' briefly in his Word, concerning his Nature, or Effence. And we mail Jncorfonai. therefore as briefly as we may, note thefe two things, 1 . That he is not Corporeal. 2. That he is a Spiritual Being. 1. Not Corporeal, becaufe all things properly Corporeal, or which hath a Body, are Circumfcrip- tible, or may be contained in fome Place but the Heaven of Heavens, cannot contain God, 2 Chron. 6. 18. But will God in very deed, dwell with Men upon the Earth { Behold, Heaven, and the Heaven of Heavens cannot contain thee, how much lefs this Houfe which I have Built, Jer, 2 5 . 24. Can any hide himfelf in fecret places that I cannot fee him 1 Do not 1 Jill Heaven and Earth, faith the hordi 2. The Nature, or Effenceoi God , is Spiritual. Here we have our Bleffed Saviour's Teftimony, John ^ Of the Nature and EJfence of God, Book II. zfobn 4.24. God is a Spirit: To which, agrees that of the Apoftle, 2 Cor. 3.17. Novo the Lard is that Spirit. By this Immenfity of God, and the Teftimony of our Saviour , and of the holy ApoQie, we arc taught to think, or conceive of God, contrary to. all Bodily Compcfi- tion, ( becaufe no Body is capable of fuch Immenfity ) and after a very Spiritual manner $ and yet when all is done that can be done, to demon- ftrate this Divine Being, we (hall find more room to admire with Humi- lity, than to difcourfe with the greateft Subtilty, for hedwelleth in that Au uftiri Li^ht which no Man can approach unto. So that Augujlin might well fay "§U ( as he is quoted by Mr. Monk ) No where throughout the revealed Will of God, is th'e Truth [ought out with greater Labour $ no where is our finding out of the 'truth fruitfuller ; no where do we err with greater danger. 1 Cor. 15.34. Some have not the knowledg of God. I jpeak this to your fbame. For though we cannot know him now perfectly, yet may we in no cafe be wholly ignorant of him. Sect*. VI. rhdtGodv That this God is Eternal, without Beginning, and without End. This Eternal. proportion is warranted by the holy Apoftle, Rom. 1. 20. from what may be feen of God, by the Things he hath made, even his Eternal Power and Godhead. And indeed, if his Eternity be not maintained, we (hall foon impeach his Godhead, and Atheifm will obtrude upon us. The Pfalmijt doth fully declare this Truth, Pfal. 90. 2. Before the Moun- tains were brought forth, or ever thouhadft formed the Earth, or the World, from everlafimg to everlafting, thou art God. And the fame in Mofes, Deut. 33. 27. The Eternal God is thy Refuge. I fa. 57. 15. He is called the High and Lofty One, that inhabiteth Eternity. And again, I fa. 63.16. Thy Name is from everlafting. Pfal. p$. 2. Thou art from everlafting. Hah. 1 . 1 2 . Art not thou from Everlafting, O Lord, my God. So that we may fay, all the Gods whofe beginning is known, are Vanity ; but this God is our God, for ever and ever. Nor need we add much in this place, partly, for that we are only giving 3 plain Defcription of Chriftianity, as it refpe&s the Knowledg of God 5 and partly, for that we have already in fome meafure Evinced the Eternity of the Godhead, when wedifcour- fed of the Unity of the EfTence and Nature of the Father, Son, and Hob Ghofl; otherwife we might by fundry Arguments llluftrate this Truth, which yet is bed defended, by the Evidence of the Scriptures alledeed. h Sect. VII. Of the Omnipotency of God. That God is Omnipotent, he doth whatfoeverhe pleafeth. God hath fpo- ken once, yea, twice have I heard this, faith David, That Power bclong- eth to God, Pfal. 62. 11. God was known to the Fathers, more efpeci- ally by hiSiName, Almighty, Exod. 6.3. I appeared unto Abraham, unto IJaac, and unto facob, by the Name of GJ Almighty. And \Mth great Chap. 2. God is Omnifcient, ?tothing can be bid from him. 45 great frequency the Holy Scripture gives that Title unto God > from whence we underftand that God is in no wife to be oppofed by any Power, there is nothing too hard for God ; by his Power he made the Worlds Jer. 10. 12. and by his Power he ruleth for ever, Pfal. 66. $5, He hath power to caft into Hell, Luke 12. 5. and by his Power he is able tofubdue all things to himfelf; And faith the Prophet, our God is in Heaven; he hath done whatfoever he pleafet/i, in Heaven, in Earth, and in all Places. This is that mighty One who challengeth the mort Juft in Ads of Power, fob, Chap. 38, 39, 40, 41. This is he who ouc- vieth the greateft Tyrants ; railing up Pharaoh, that he might mew on him his Power, Exod. 9. This is he to whom the Righteous afcribe Power and Dominion, Rule and Government ; His Kingdom ruleth over all, Pfal. 103. 19. This is he, who though he delegates Power as it pleafcth him, yet (hall have all Power delivered up to him, and be all in all : Therefore let us fay as we are taught by Chnft, "thine (0 God) ts the Kingdom, the Power, and the Glory, for ever. Amen. Sect. VIII. God is Omnifcient, nothing can be hid from him. When we fay God is Omnifcient, we intend both his Prefcience, and immediate obfervation of all things, whether projected or done. As to God's fore-knowledg, thus faith God by the Propher, If a. 44. 7. Who, as /, fball call, and declare it, and fet it in order for me, fince I appointed the Ancient People < and the things that are coming, let them Jhew unto them. By this Speech God proves himfelf to be rhe only true God% declaring hereby that no other could know thefe things as He, they being the things determined by his own Will, and wholly infcrutable as to any created being. To the fame purpofe is that pafTage, Ifa. 45. 2 1 . tell ye, and bring them near, let them take counfel together ; who hath declared this from ancient time i who hath told it from that time 1 Have not I the Lord i and there is no God elfe bejide me ; a juft God and Saviour, there is none be- Jide me. David fetreth forth the Omnifcience and Prefcience of God very fully > Pfal. 139 throughout ; O Lord, thou hajl ft arched me, and known me-, thou knowefi my down fitting and up- rising • thou underftandefl my thoughts afar off.- For there is not a word in my tongue, but loe, thou know- efi it altogether. And excludes all created Beings in refpecl: of this Know- ledg} Such Knowledg (faith he) is too wonderful forme-, it is high, I can- not attain unto it -Tea, the Darknef hideth not from thee, but the Night fhincth as the Day % the Darknef and the Light are both alike to thee. Herein is the Wonderful Wifdom of God held forth, in that he knowerh our Thoughts before they be ours, yea, hundred of vears before the Creature hath any being at all ; thine Eyes did fee my Subjlance, yet be- in* unperfecf-, and in thy Book all were written* which in continuance were fafhioned, when yet there was none of them, verf. 1 6. As to his prefent obfervation of all things, we do not fuppofe thac God knoweth things gradually, or by degrees, for that would argue irn- N perfection Qod is Juji and ^ighteotio\ Book II. perfection in God : But when we find things fpoken to us, founding that way, as in Gen. 18.21. / will go down now, and fee now whether they have done altogether according to the cry of it, which/ is come up un- to me ; and if not, I will know. For thefe words are fitted to our capa- city, and do teach us that God is flow to anger ; and therefore feems to take no notice of many things ; not that he is in any-wife ignorant, for ic is written, Heb. 4.12. All things are naked and open before him with whom we have to do. And Prov. 15. 11. Hell and Deftruclion are before him, i. e. he knows whatfoever is there. How much more the Hearts of the Children of Men. And what can be fuppofed more occult or hidden than Hell, Dcftruciion, and the Hearts of Men i and if all things be na- ked and open before him,then nothing can be hid from him. And the fame is confirmed by rational demon ftration ; He that made the Ear, mail not he hear ? He that gives Man Underftanding, (hall not he know tf And he that made the Eye, mall not he fee? It is therefore irrational to think, that any Ignorance is incident to the molt High 5 wherefore he is Qmnif- cient. Sect. IX. God is Juft, there is no Unrighteoufnef in him. It is a very important Queftion of the Apoftle ; Is there Unrighteouf- neft with God < how then jhouldhe judg the World i Shewing the dreadful abfurdity of not believing God to be Righteous altogether, an Opinion too common among Men. 1. This Juftice or Righteoufnefs whereof we now fpeak, muft not be taken as a thing only attributed unto God, but as that which is efTential to him, and without which he would ceafe to be God. Dan. 5?. 7. 0 Lord, Righteoufnef belongcth unto thee, Afcribe ye Righteoufnef unto our God. Our BlefTtd Saviour gives this Appellation to his Father with great folem- nity, John 17, 25. O Righteous Father. And fo do the Holy An- gels, Rev. 16. 5. 'thou art Righteous, O Lord, which art, and waft, and fhalt be. 2. His Righteoufnefs is and mail be beft known by his Judgments ; For whilit he fuffereth long, Evil Men fay in their Heart, the Lord will not do Good, neither will he do Evil : And God knowing their Thought," de tects them, Pfal 50. Thefe things haft thou dons, and I kept filent i thou thought eft that I was altogether fuch an one as thy felf • but I will reprove thee, and fet thy fins in order before thine eyes. Now confider this, ye that forget God, left I tear you in pieces, and there be none to deliver. And thus is the Lord known by the Judgment which he executeth. Tea, the Heavens fhall declare his Righteoufnef, for God is Judg himfelf, Pfalm. 50.6. » • 3. In that we fay there is nothing Unrighteous in him, we hold that Unrighteoufnefs had no being from God, being indeed a privation, as the (hutting out of Light caufeth Darknefs ; but there is no privation in God, he is the fame yefterday, to day, and for ever. The Righrcoufnefs of Men is mutable, it being no part of their ElTence or Being ; but in God, to Chap. 2. Qracious and Merciful. 47 to be Righteous, is the fame as to be God, and therefore he is called Righteoufnefs it felf, the Lord our Righteoufnefl. Like as it is faid, God dwelleth in the L'ght, fo it is as truly laid, That God is Light, and in him is no Darknefi at all, I John 1.5. Sect. X. God is very gracious , full of Mercy , no Cruelty in him. The Knowledg of God, as he is merciful, is the ground of all Hope to poor Sinners ; without this there is no coming to God. P fat. 130. 3, 4, 7, 8. If thou , Lord, jhouldjl mark Iniquity ; O Lord, who /ball (iandl But there is forgiven f with thee, that thou mayefl be feared. *Lct ifracl hope in the Lord, for with the Lord there is Mercy ; and with him pUnteom Redemption : and he /ball redeem Jfrael from all his Iniquities . As we have mewed that Righteoufneis belongeth to God,fo 'tis faid that Mercy belongeth to him alfo, Dan. 9. 9. Which glorious Attribute he hath always-difplayed to the Children or' Men, though not always in the fame manner. To Adam, Gen. 3. j 5. yea, to Cain himfelf, Gen.^.ji If thou dofl well, Jhalt thou not be accepted? This Negative interrogative concludes in the Affirmative, •viz. Thou (halt be accepted if thou dofl: well. Thus timely did God lay a Foundation, whereon to build a fure belief, that he is gracious to all Men, even fo as to accept their Sacrifice it they do well. It was the Grace of God that moved him to warn, and wait upon the Old World lb many years as the Ark was a preparing, and therefore cal- led the Long fuffering of God, 1 Pet. 3.20. The Covenant made with Noah, is full of God's Grace, and eitablifh- ed as a Merciful Covenant for ever, Gen. 9. and no part of it annulled to this day, but confirmed rather by the Covenants delivered fincc. When Men had greatly Corrupted themfelves, and Darknefs had fpread it felf over the Earth, God fets up the Light of his Grace in the Cove- nant made with Abraham, for the Comfort of all Nations. Gen. 123. 7 will blefs them that blefs thee, and Curfe them that cur fe thee, and in thee fh all all Families of the Earth be blejfed. When the Lord brought Jfrael out of Egypt, then again he proclaimed his Name to be the Lord : The Lord God, Merciful, Gracious, abundant in Goodnefs and Truth, Exod. 34. 6. David fets forth this Gracious At- tribute, to be from Everlafting to Everlafting, Ffal. 103. And his ten- der Mercies to be over all his Works, Pfal. 145. 9. His Works and good Providence (hew forth the fame, infomuch. that all Nations are with- out Excufe, A&si$. 17. Yea, his making of one Blood all Nations^ to dwell upon the face of the Earth-, his appointing the bounds of their Habitations, is, that they might feek the Lord and find him> AZsij 26, 27. But the mofl: ample Demonftration of the Grace and Mercy of God, is that which hath appeared in the Lord Jefus Chrift, full of Grace and Truth, 1 . 1 2 . And as it is written, When we were without Strengthen due No Cruelty in God. Book II. due time Chrifl died for the ungodly, Rom. tmilitude on the day that the Lord (pake unto you in Horeb, out of the midfl of the Fire 5 Left you corrupt your [elves, and make you a graven image, the fimilitude of any Figure, the likcnefs of Male or Female, the likenefs of any Beafl that is on the Earth, &c. And lefi thou lift up thine Eyes to Heaven, and when thou j'eefl the Sun, and the Moon, and the Stars, even all the Hofl of Hea- ven, jhouldft he driven to vcorfhip them, and ferve the'nt, rvhich the Lord thy God hath divided unto all Nations under Heaven. Notwithftandingthis, great hath been the vanity of Jfrael, and all Na- tions in this very Evil, wretchedly faming divers Shapes and Forms of God. Pfol- 106. 20. They made a Calf in Horeb, and worfhipped the Gol- den Image. Thus they changed their Glory into the fimilitude of an Ox that eateth Graf. It were too tedious here to infert the prodigious Shapes of the Gods of many Nations, as fet down by Auflin de Civit. Dei. In- deed it is better to fupprefs the memory of them, than to name them ; Uemembring alfo how it is written, Ails 17, 29. Forafmuch then as tve are the Offspring of God, rve ought not to think that the God head is like to Silver or Goid, or the works of Mens hands, &c. Sith therefore no Man can defcribe the Form of God, refpe&ing ftill his Effence, for otherwife he hath given a gracious defcription of him- felf, ( as we have feen above ) it followeth that we ought not to form in our Minds any fimilitude of him, ( rve ought not fo to think, faith the Apo- ftle ) ! fa. 40 . 1 5,16,1 7 . All Nations before him are as nothing as the Dufl upon the Ballance, the drop of a Bucket. To rvhom then will ye liken God ? or what Ltk . nefs will ye compare unto him ? To conclude ; It fpeaks much of the Wifdom and Mercy of God, in that he hath kept fecret his Glorious Prefence from us, in this mortal ftace partly,for that it would certainly be prophaned many ways^as we fee by experience, in refped: of thofe who are on the one hand fuperftitioufly difpofed in making Images to Chrift,^. and on the other hand by curfed Oaths, wherein the Eternity, Life, Soul, precious Biood, his Holy Heart, and dreadful Wounds, are abufed and blafphemed from day to day, by pfeudo Chri/lians. But forafmuch as we know we mail (hortly fee Face to Face, know as we are known, and be with the Father and the Son where he is, that we may behold his Glory ; our prefent uon- enjoyment thereof, may be an occafion of great force, to give all dili- gence to thofe Vertues which give entrance into that everlafting Kingdom and Glory, 2 Pet. 1. 11. And in the mean time to be content to be ig- norant of Him in the things we ought not to know. We read of one caught up into Paradife.who heard things not lawful to be uttered. There are therefore things of an Heavenly Nature, not fit to be known here. Let us ftrive to be religioufly inquificive after what is knowable only, and then to glorifie God according to what we know of him, and be thank- ful Rom. 1 . left otherwife he give us up to vile Affections, and ftrong Delufions, as he did fome in days part, Rom. 1 . 24. And the fame Judg- ments are extant in our days, for many have changed their Glory for that which is their (hame 5 and as they liked not to retaiu God in their know- P ledg, 54 Of the f\nowledgof Jejm Qmft our Saviour. Book II ledg, as his Word dire&s them, hence they juftly feera deprived of the knovvledg of God, and of Jefus Chrift whom he hath fent ; attributing the things that are fpoken of God, and the Lord Jefus Chrift, to fome- thing in themfelves, which is the ready way to deny that there is any God at all. Having thus endeavoured to fet forth, in a familiar and plain man- ner, the knowledgof the Godhead, inrefpedtof the Divine ElTence of the Father j Son, and Holy Spirit, and the Attributes by which they make known the Godhead to Men. We (hall now, God willing, fay fome- what of the Lord Jefus, with refpecl: to his Manhood, and the gracious Offices which therein he performed for the Children of Men. For it is in him only that we are compleat, who is the Head of all Principality and Power, Col. 2. 10. And given to be Head over all things to the Church, the fulnefs of him that fiileth all in all, Ephef. 1.2 2,2 3. CHAP. III. Of the K^nowledg of Jefus Qhrift, whom Qod hath fent to be the Saviour of the World. Sect. I. TO know the Lord Jefus Chrift aright, in order to Life Eternal, con- fideration muft firft be had of the wretched Eftate of Mankind, by reafon of Sin entringinto the World ; and that he is unable, of his own ftrength, to recover his Fall •, fo that of neceflity he muft feek an Helper, and one that is able to fave to the uttermoft, or elfe be loft eternally. For, that Mankind is defign'd to an Eternal Eftate, may be underftood ; From his Creation, being made the Image of God, after his Likenefs ; and not the leaft intimation of Mortality attending him, in cafe he per- fevered in his Integrity; Mortality being threatned upon Difobedience,and not otherwife as we read of. Secondly, The Redemption of Mankind fpeaks forth this Truth i for that clearly refpedts a State of Eternity •, and therefore prefuppofes that the State he loft was fuch : and as Sin put him out of his former Happi- nefs, fo Sin may prevent his attaining the Eternal Happinefs held forth by the Redeemer, who hath brought Life and Immortality to light by the Gofpel. Not but that God had defigned his creature Man to an Eter- nal Eftate before the Gofpel was preached Hence I fuppofe it is called the My fiery, which from the beginning of the World was hid in God, who created all things by zfefusChnjl. So that whether we rightly confider the Creation or Redemption of Mankind, from thence it will appear, that God defign'd him for a State of Eternity, and put him into a prefent capacity to enjoy it: But he falling from that Glory wherein he was Ha- ted, God, who is rich in Mercy, provided for his recovery a more fix- ed ftateof Eternity 5 And by the Gofpel doth now let all Men fee what is Chap.}. Of the I^nowledv of Jeftis Qhrift our Saviour. 5 5 is the fcllowfbip of this Myjiery which was hid in God, &c. — To th:' intent that now unto Principalities and Powers in Heavenly Places, might be made fyown by the Church, the manifold Wifdom of God, according to the Eter- n.d Purpofe , which he purpofed in Chrifl Jefus our Lord, Hphcf. 3. Thirdly, This very thing, that God defigned Mankind to an eternal State, is perceivable from the Light which univerfally Men are endued with : ftill are they thirfting after fomething more durable and fixed, than what they have here; and therefore generally they labour for Immortality, though under great miftakes as to the Way by which it's moft certainly attained. This is confirmed by the experience of Men generally, and might be evidenced by fundry Teftimonies from Heathen Authors, who have excellently difcourfed thereof: One Inftance fliafl ferve for many. Hydafpes ( agreeing alfo with Hermes, and Sybilla ) faith, that Godly Hydafpes, Righteous Men being delivered and fevered from the Unrighteous, ffjall with Sybilla. ° tears and groans lift up their hands to Heaven, imploring the help of Jupiter, Hermes, and thereupon Jupiter fhall regard the Earth, hear their Prayers, and deflroy the Wicked. Which (faitii Lactantius) is all true, Hive one Paflage, L^antim' viz. He afcribes that to Jupiter, which only God ihall do. Again, This may be underitood from the attempt of the Devil upon Mankind: for we do not find that he mi ch envies our Mortal Life; And had Adams been fuch only, what great Conqueft had he obtained < For what great matter is it for thofe that lived an hundred Years ago, whe- ther fome died aged Twenty, or others Forty Years, they are all now intheDuft? No, no, it was a better Eftate wherein Man was created, which Satan envied ; and therefore by Subtilty, prevailed to bring him out of the Favour and Enjoyment of that God, in and with whom he was now capable to live for ever, and to turn his happy Eternity to an unhappy Eternity, like his own : Here he is found a Murtherer from the Beginning, John%.^. The fame may be fomewhat felt from the temper of wicked Men. As the thoughts of Eternity torments them, whilft wicked ; fo they hate above all things, that any Body mould labour after it, in the way where- in it's to be found. Now.if God had not defigned Mankind to a ftate of Eternity, the Wicked are the moft illuminated, which God forbid. Laftly, It appears from the temper of good Men for generally fuch as are truly Vertuous, are bending their defires to an Eternal State, reftlefs till there. This is certainly true by experience of fuch as not have, as well as thofe that have the Sacred Scripture, which feems to inform us, that Man's Original eftate, was a ftate capable of Eternity and there- fore that way he hath a kind of Motion, unlefs he fupprefs it by Cor- ruption, and Worldly- mindednefs. By this time we may perceive, that the Fall of Man was no fuch fraall thing in the Damage brought upon us, as fome conceive ; for feeing that the Life fall'n from, or loft, wasinitfelf Eterrial: Who may not think, but the Penalty for fuch a fault may juftly be Commenfurable, or of the fame latitude ? However, it was a fair Introduction to it, and had not Grace prevented, might have been fadly experienced. But now hath Grace .^6 Chrijl made known from the Beginning, Book II. Grace pr~vail'd, an X Life and Immortality is brought to light by the Go- fpel, through the K owledg of Chrift, whom to know is our Way to Life ; th: Knowled^ of whom to make manifcil, is our prefent Bufinefs, fo far as we have auained. Sect. II. Sheweth that God hath made known his Grace in Chrift from the Be- f ginning. Although God did not fpeak to the Fathers in times paft by his Son, as now he doth in thefe J aft Days to us, who have his Sacred Doctrine to contemplate at all times, and in all cafes, yet was he made known to fuch as enquired after him; as it is written, i Pet. i. 10, n, 12. Of which Salvation the Prophets have diligently enquired, who prophejied of the Grace that fhould come unto you 5 fearching what, and what manner of time the Spirit of Chrtjl which was in them did (igmfe, when it tejl.ficd beforehand the Sufferings of Chrijl, and the Glory that fhould follow. And unto Adam was a gracious Promife made of the overthrew of the Ser- pent, whofe Head ( or Power ) God declared mould be broken, i. e. His Victory made null and void, and the Conqueft given to the Womans Seed ; which is moft fitly referr'd to Chrift, who was manife!;cd to deftroy the works of the Devif. And as in the beginning of the Old World, God thus provided that Men might have hope of Salvation 5 fo he left not himfelf without Witnefs, as Abel, Enoch, &c. Yea, in 1 Pet. j . the very end of that World, we know Noah was a Preacher of Righte- oufnifs. Ard Chrift is faid to preach by his Spirit, to them. And thus was the Gofpel preached to them that are Dead, that they might be judged according to Men in the Flefh , but live according to God in the Spirit. As Noah was (Thrift's Witnefs to the Old World, fo he was to the Be- ginning of the New, with whom God made a Covenant of Mercy and Juftice for all Generations, Gen. 9. 1. to 18. Giving the Rain-Bow for a Token of his merciful Remembrance, even then when Judgment mould be impending ; *and by this preaches that he is a Merciful God to this Day. When Men ha4 in a manner totally forfaken the Lord again, then God chofe Ab'aham, and delivered to him the Knowledg of his Mercy in Chnft, Gen. 12. and declared, the extent of that BlefTmg fliould be for all Nations. Thus Abraham faw Chrift's Day, and rejoyced, John 8. 56- who doubtlefs would not fail to reveal it to others, for therefore did God reveal his Will to him, becaufe he knew he would teach others, Gen. 18. 17, 18. After which time, more plenty of Teftimonies are found in the Scriptures as in Deut. 18.15. A Prophet fhall the Lord your God raife up unto you of your Brethren, Him fhall ye hear, &c. And to omit the Quotations that might be brought, our Saviour's Method for In- ftru&ion of his Difciples, may ferve for all; concerning which '-is faid, Luke 1 0f. 27. And beginning <*f Mofes and all the Prophets, he Ex- pounded I Pet. 4. Chap. 3. Cbrifl known to the gentile Nations. 57 founded to them in all the Scriptures, the things concerning himfclf. It feems then, that in all the Prophets, and in all the Scriptures , God too{ (pecialcare that the Knowledg of his Son, might be Communicated to the Chil- dren of Men. And though all Nations had not at all times the Law and Prophers to read, and to inform them in the Knowledg of Chriir, yet it is to admi- ration what Difcoveries were made ro many concerning him, and more particularly to the Sybils, whofe words as fet down by Augufi. de Civit. Au„ Dei, I will fet down for a Teftiraony only firft I will ftt down Augufhnes opinion of thefe Sybils , Lib. 18. cap. 23, In thofe Days (faith he) Sybilla Erithrea (Tome fay ) prophefied. There were many Sybils (faith Varro) but this Sybilla wrote fome evi- dent Prophefies of Chart. — Flavians, a Learned and Eloquent Man, flMdni (one that had been a Confute Deputy ) mewed us a Greek Book, faying they were this Sybils Verfes ; where in one plaee, he (hewed us a fort of Verfes fo compofed, that the firft. Letter of every Vcrfe being taken, they all made thefe words. 'Ino"Ss Xpifos, uios, as frremiah. Nor from any other manner wor^mnwnuel/ Alfo his of the Prefence of God in a way of Grace or favour only. Office as Mediator,^. Wilf. Nor yet by miraculous operation, enabling him to the Cbrijl. Vitt. Let. I. Work of his Miniftry among Men ; For fo God had often been with Mofes, as when he fmote the Egyptians with fo many Plagues, Exod.g. and divided the Red Sea, and gave Water out of the Rock, and Manna from Heaven in the Wiidernefs. And fuch a Prefence and Union with God, as to be a fellow- worker together with him could not be all ; for fo God was with the Apoftles themfelves, 2 Cor. 6.1. Nor can we think, from good grounds, That this Immanuel (hould fig- nifie any Created Subftance united to us ; for the word us, referring to his Humanity, the word God muft refer to an higher Nature, than any that was created or made, be it Angel or Spirit, aud therefore muft needs be real or very God as ic is alfo written, 1 tfohn 5. 20. And rve know that the Son of God is come, and hath given us an under/landings that rve may know him that is true ; and rve are in him that is true, even in his Son Je- fks Chrift . this is very God, and eternal Life. And lor the more f amiliar difcovery of what is needful to be known of him, fpecially with refpecl to his Humanity, we (hall obfervethis or- der; to (hew, 1 . that the Chrift , the Saviour of the World, did really take a Body of Flefh, and was truly Man by Nature. 2 . that according to the Will of God, and his Eternal Wifdom, Chrilhlid, in the place and ftcad ef Man-kind, fulfil that Law by which thewholeWvrld flood guilty before God. 3 . That he really fuffered Death, in that Body of Flefh, for the Sins tf the Worlds out of the free Grace and Love he bore unto the World. 4. that the Righteoufnefs performed by Chrift is imputed unto Men, and made theirs through Faith, which worketh by Charity ; and this Faith is counted to Men for Righteoufnefs. 5. By the Power of his Godhead he rofe from the Dead bodily, and be- came Vichr over all the Power of Death, dec. 6. that this $efus is invefted with all Power in Heaven, and in Earth, and become the Univerfal Lord of Mankind, and Head over his Church in all things. 7. That Chrift fljall defend from the Created Heavens, whither he is ascended, in the fame Body which was raifed from the Dead ; to judg and determine the final Eft ate of all Men and Angels to Eternity, at his Appear- ing and Kingdom. 8. that in the interim Chrift dwells in his Church, by his Holy Spirit* whofe Chap.} Qhritt is Man by Nature, whofe Ojjice it is to lead into all Truth > not to abbrogate vphat Chrijl hath taught his Church to obferve, nor to introduce a Minijlration diflintf from that eftablijhed by the Lord frfa. Sect. IV. that the Chrijl, the Saviour of the Worlds did really take a Body of Flejb> and rvas Man by Nature. The truth of this Proportion is evident ; i . From the Prophecies which went before of him, Gen.$.i 5. He is called the Seed of the Woman and nothing can be fo called which is not of Humane Nature3 unlefs in an allegorical or figurative fenfe •, which here mud not be admitted, bt- caufc it would certainly expofe us to great uncertainty in the moft im- portant bufinefs of our Salvation ; and no Man fhall be able to determine iecurely what is the undoubted meaning thereof. 2. When God promifed, Gen. 12. that in the Seed of Abraham all Nations jhould be blejfed ; it cannot with any fairnefs be denied, but that it is plainly interpreted of his Seed according to the Flefh, and referr'd to the Lord Jefus ; Gal. 3.16. Novo to Abraham and his Seed were the Promifes made. He faith not, And to Seeds, as of many, but at of One, and to Thy Seed, which is Chrijl.- And again, Heb.2.16. For verily he took not on him the Nature of Angels, but he took on him the Seed of Abra- ham. 3 . When God promifed to raife up unto Ifrael a Prophet like unto Mo- fes, Deut. 18. 18. of their Brethren, he plainly intends it of their Ef- fence and Nature; Rom. 9. 5. Who fe are the Fathers, and of whom as con- cerning the Jlefb Chrijl came, rvho is God over ally blejfed for ever. For othervvifeit could not be of them, if of a diftinc"t Nature from them. 4. When the Prophet faith, "Behold, a Virgin fhall conceive, and bring forth a^on : the words are not delufory, as if it mould only feem to be a Conception, but was really fo ; and how that mould be, without a real participation of her Subftance, the Holy Scripture doth not, neither can Philofophy determine : And if here we admit of a Trope or Figure only, we are mil expofed to fuch uncertainty as, will undermine the Faith of Chriftianity. 5 . The reality of the accomplimment of thefe Prophecies,doth confirm our Interpretation of them for as it is faid, the Power of the Higheft mould overfhadow the Holy Virgin, and the Holy Ghoft mould come upon her ; fo (he did Conceive in her Womb, went her months with Child, and had a Son born of Her, who is alfo called the Fruit of her Womb : which could not truly and properly be faid, but as the Lord Jefus was made of her Subftance ; as it is faid Gal. 4. 4. But when the fulnefs of time was come, God fent forth his Son, made of a Woman, made under the Law. 6. ChrilVs receiving Nutriment from her Breafts, as other Children from their Mothers ; his growing from an Inf ant-ftate to Manhood ; his being fubjeft to his Parents ; his frequent Eating, Drinking, Sleeping, K and Qmft fulfilled the Law for Mankind. Book II. and weaiifomnefs in Labour and Travail are all evidences of the reali- ty of his Manhood. And laft of all 7. His Death doth moft plainly mew that he was really Man, mortal, e. fubjeft to death even as we. Heb. 2.5). We fee Jefrn made a little lower than the Angels for the fuffering of D^th. Acts 2.23. Him being delivered by the determinate £otmfel and fore-hmvledg of God, ye have ta- ken, and by rvicked hands have crucified aHd 'lain. John 19. 33. they came to Jefus, and farv that he rvas d"ad already : ] hen took they the Body of zfefus, and wound it in Linnen Clothes. there laid they Jefus, to wit, 10 a new Sepulchre. Rev. 1 . 1 8. I am he that liveth, and was dead. Now then confidering that the Angelical Nature was too fublirae to tafte of Death, which was the Punimment due for our Sin, with the condemning Power and Curfe of the Law : then a Nature more fublime could not die for us ; though the Divine Nature might fympathize with the Humane- Nature in his Sufferings for us : fo then there is no other Nature, but that which is Humane (except bruit Animals) whereof he could partake, and it was Man whom God defign'd to redeem. And as by Man came Death, by Man alfo came the Refurreclion from the Dead. Or, if there be any other Nature than thefe mentioned, whereof Chrift may be feppofed to partake, yet that is wholly unknown to all Men 5 and to fay he did par- take of it, is nothing elfe but to fay we know not what. We conclude therefore, That it is the fecurity of God's People, to reft in thefe Teftimonies before recited, with other fuch ; as, Remember that Jefus Chrijl is of the Seed of David, rjrc . 2 Tim. 2. And knowing that God had fworn with an Oath to him, that of the Fruit of hit Loins, ac- cording to the fiefh, he would raife up Chrifi to jit on his throne, Ads 2.30. Concerning his. Son, Jefus Chrift our Lord-, who was made of the Seed of Di- vid according to the flejh, Rom. 1.3. Taking them alfo in the molt pro- per and open fignification, or otherwife, we arc inevitably entangled in fuch Difficulties as no Man can afloyl, how-ever things may be coloured with flouriihes and fubtikies. Sect. V. According to the Will of God, and his Eternal Wifdom, Chrifi did, in the place and (lead of Mankind, fulfil that Law, by which the whole World flood guilty before God. How deeply Mankind flood indebted to the Righteous God of Heaven and Earth, and how unable he was to pay that (core 5 and how confe- quentlv he muft inevitably undergo the eternal difpleafure of God, with the maledidion of his Righteous Law, is excellently fct forth, Rom. 3. 9, &c. Are we better than they i No in no wife: for we have before charged both Jews and Gentiles, that they are all under fin; As it is written, there is none Righteous, no not one. they are all gone out of the way, they are . altogether unprofitable, there is none that doth good, no not one. — Now we know, that what things foever the Law faith, it faith to them that are un- der the Law ; that every Mouth may be flopped, and all the Wjorld may become I 'ub j eel to the Judgment of God. therefore by the Deeds of the Law JJjall no Chap. 3. Qhri ft fulfilled the Letts for Mankuid. tlijb be juflified tn the fight of God; for by the Law, is the knorvledg of Sin. bo then, we fee there is a Law, by which the whole World (hinds Guilty •, and upon that account, fubjett to the Judgment of God. Ic matters not then for the Mode, or Circumftances, under which the Law is given, they both fall mort before God. He hath therefore fliut up all in Unbelief, or concluded all under Sin ; and furely we may conclude, it is% that he may magnifiehis Mercy unto all, even to. the whole World in this cafe, as well as to the Jews, Rom. 1 1. 32. And as he, even fo we, have reafon to afcribe Wifdom to God, for it hath appeared Wonderfully he having defigned to magnifie his Mercy in Chrift, as the only Phyfician to Cure the Malady of Mankind, would certainly provide a Plaifter commenfurable with the Sore, that none may cry out ahd fay , I am undone, I am wounded with the unavoidable wound of Mankind : And there is no Balm for me, the Phyfician hath made the Plaifter fo narrow, that Thoufands, and ten Thoufands, can- not poffibly have Healing by it nay, he hath determined to fee us perifli without any Remedy. Alas ! there is none tofave us, neither could we come whole and found into the World ; we are born to be deftroyed, and deftroyed we muft be. To quell which hideous ( and indeed moft juft ) complaint (if indeed God had not in his Wifdom provided Relief for them): Behold, thus faith the Lord, 7/4.45.22. Look unto me-, and be ye faved all the ends of the Earth : for I am God, and there is none elfe. Therefore feek to me, and none but me, and ye (hall be faved : for I am God ; even fuch a God as delight to fave, but not to deftroy . Ezek. 1 8. 23. Have I any pleafure at all in the death of the Wicked'', this is good and acceptable in the (ight of God our Saviour', rvho will have all Men to be faved, and come to the knoxvledg of the truth, I Tim. 2.3,4. When we are bid to behold the Lamb of God, which taketh away the Sins of the World, John 1.2 p. are we to except any Perfon in the World, or the greateft part of the World i God forbid. Are they all become guilty per force (except Adam) and have none to juftifie them < Where is then the Lamb i Behold, here is Fire, the Wood, and the Knife, but where is the Sacrifice, may many fay, if indeed the Lamb of God died not for them < But the Holy Ghoft refolves the Query to the full, 1 John 2.1. He u the Propitiation for our Sins, and not for ours only, hut alfo for the Sins of the whole World. Acts 17. The Apoftle fpeaking of Mankind, indefinitly declares that they are all the Off-fpring of God. And can we think that he will har- den himfelf ( like the Eflridg) againft his Off-fpring, as though they were not his i We which are evil by Nature, would net fo deal with our Off-fpring ; and furely God tranfeends us in all Goodnefs whatfoever. Under the Parable of the Creditor, and the two Debtors, Luke 7.40. may fitly be underftood few and Gentile? even whole Mankind ; and fome Expofitors do take itfo. Now they -were both in one Predica- ment in this they had nothing to Pay, though the Debt was not equal. Now the Kingdom of Heaven is compared to him that takes an account of Perfons thus engaged, Mat. 1 8. 2 1 . to 28. Now, faith our Saviour, when they had nothing Pay, he frankly forgave them both, viz. cau- Chrift did really fuffer Death in bis own 'Body, Book II. fed the Bond to be cancell'd by which they flood obliged, nailing it to his Crofs ; requiring them in their Capacity, to do likewife one unto an- other, and to love him. And from hence, that all Men are bound to ldve Chrift, as their indi- fpenfableduty, under pain of Jnathema,ot Execration $ Maran-atha, till the Lord come ( or, as fome ) even for ever, i Cor. 16. 22. Hence \vc juftly infer, that God in Love gave Chrift for all Men, even to blefs them, in turning every one of them away from their Iniquities, Ads 3 . ult. And (hew me the Man which ought not to love Chrift, and then I will (hew the Man whom Chrift did not love. But if all Men are bound to love him, then its certain the Will of God was, that his Love ftiould exrend to them : For we love him, becaufe he firfl loved us. And herein is Love, not that we loved God, but God loved us, and fent his Son to be a Propitiation for our Sins, 1 John^. 10, 19. And again, herein perceive we the Love of God, becaufe belaid down his Life for us. The refult is this, whom God loved, them Chrift died for. All that Chrift died for, ought to love him; but all Men ought to love him. Ergo, God loved,and Chrift died for all Men,who hath therefore obliterated the condemning power of the Law, by which they were indeb-ed to him fo that according to the Will of God, and his Eternal Wifdom, the Door of Salvation is opened to them, and they exhorted to enter there- in with thankfgiving, Pfal. 100. 1, 2, 3,4. Sect. VI. that Chrijl did really ( not ph ant aftic ally ) fuffer Death in his orvn Body, for the Sins of the World, &c. That the Death of Chrift was real, and accomplifhed in his own Spe- cifical Body , attended with anguifti of Soul , under the burthen of the Sins of Men, and the Wrath of God, is that we have need to re- member, and hold faft ; when we confider how many there be,who labour to divertMen from the true underftanding of,and due affiance in the Death and Bloodfhed of Chrift, which he accomplifhed at ferufalem, as it it were not that Death and Bloodfhed which brings Life unto the World : They boldly faying, That Blood which cleanfeth from Sin, was never feen with mortal eyes 3 yea, and that nothing which was Mortal , was called Chrift. And fo would make the Death of Chrift, by which he ranfom- edthe World, and the Blood which was fried forRemilfion of Sins not a real and bodily Death ; not real and properly Blood, but a Metaphori- cal Death and Bloodlhed, viz. The fuffering of the Spirit, when its mo- tions are not obeyed, &c. But this cannot be the mind of the Scripture, in which the Spirit of God informs us, 1 Cor. 15. That Chrift Died, was Buried, and Rofe again the third Day, according to the Scriptures. For after that man- ner ( I mean his being opprelTed becaufe of Sin ) he may be faid to have Died ( if vet it be fit fo to fpeak ) ever fince Sin was committed, and fo daily Diethftill. Where- Chap. 3 . Cbnfl did really fuffer Death in his own ®6dy. 6 5 Wherefore by our averting the reality of Chrift's Death, we defign to eivJ teftimony to his Death upon the Oofs, Mat. 27. and only thar, as being that, and only that, wherein the price of our Redemption is con- cern'd ; as it is written : Chrijl hath redeemed us from the Curfe of the Law , being made a Curfe for us ; as it is written, Car fed is every one that hangeth on a tree, Gal. 3-13. And again, In that he died, he died unto fin once, Rom. 6. 10. And again, Once in the end of the World hath he Appeared to take away fin by the Sacrifice of Himfelf Heb.9.26. Not thatheofcen fuffered; yea, that we might efpecialiy remark the Reality of his Dying for us, the Holy Ghoft hath fet a fpecial remark upon the reality of theeffufion of his precious Blood, John 19. 33, 34, 35. But when they came to zfefus, and faw that he was Dead, they brake not his Legs, hut one of the Souldiers with a Spear pierced his fide, and forthwith came there-out Blood and Water. And he that faw it bare Record, and his Record is true- and he knoweth that he faith true, that ye might believe. Surely, the Lord forefaw that fome would hefitatc about the reality of this Blood tried for Remififion of Sin, and therefore hath made as ftrong provi- fion againft that Error, as can be delivered in Sacred Scripture. It is need! efs to multiply Scriptures to prove this thing further- yet may it not be altogether unufeful to note, how certainly this thing was known to the World , even among the Enemies of Chrift , who therefore contemned him, as the Fharifees did before them, Mat. 27.41,42. who were fo (enfible of the reality of his Death, that they exulted over him* faying, He faved others, himfelf he could not fave : let him comedown from the Crofs, &c. 1 That Chrift was put to an Ignomious Death ( faith Hugo Grotiits ) Gr„u c is no uncertain Report, but fo manifeft, as that the Enemies of Chri- ' ftians will avouch the fame. The memory of it was fo freih among the • Infidels for 300 Years after, as the Queen-Mother to Conflantine, hear- ing of her Son's converfion to the Chriftian Faith, fent him her Letter j < wherein (lie laid great folly upon him, in that he would place his con- « fidence in fuch a Man as fuffered himfelf to be nailed to a Crofs of 6 Wood. Thus the preaching of the Crofs ( to wit, Chrift Crucified upon the Crofs) was fooliftinefs in the judgment of the Wife and Noble: But God forbid that we mould glory in any thing fave in the Crofs (i.e. the Sufferings ) of our Lord Jefus Chrift, by which through Faith, we are reconciled to God. Certainly, there is no other Death of Chrift to be named, than that which he fuffered upon the Crofs, he being no way fubjecl: to Death, but as he was the Man Chrift. It is therefore great Vanity, to talk of Chrift being dead in Men (as fome do fpeak in our days) ; for having once died; he dieth no more. Death hath no more dominion over him. Befides, mould we allow a little this groundlefs Notion, to fee what the end thereof will be-, yet how mould fuch a Death ( I mean Mens oppofing the Spirit of Chrift) be the Redemption of the World? is the World Redeemed by the Spirits being oppofed i Sure, this is the Death that crys for Vengeance, if any thing do> Acts 7 .51. Or, how are Men S faid t 66 Chrift s ^Righteoufnefs imputed to Men. Book II. faid to be reconciled to God by fuch a fuppofed Death . for fo we are faidtobeby the Death of his Son. Surely, fucha D,a^h ever did, and ever will produce another Effect, even a feparation between God and Men, I fa. 59. 2. Avoiding therefore thefe Vanities, let us rejoyce In th° Loving-Kind- nefs of God, who fpared nor his own Son, bat delivered rfid^to Death for us ail $ fo being juftifud by his Death, we lhail be faved by nis Life. Rom. 5. 10. For if when we were Enemies ^ we were reconciled to God by the Death of his Son ; much more bcir.g reconciled-^ we /bail be juvea by his Life. Sect. VII. that the Right eoufnefs of Chrift , is imputed to Mm, and made theirs through Faith which worketh by Love, and this Faah it accounted un- to Men for Rghtcoufnefs. How it ccmeth to pafs, that any mould take the Righteoufnefs of Chrift's Performances, or actual Obedience, to be dtfigned by God on- ly as an excellent Pattern, or Exambleto Men, is not ea{ie to conceive. When we confider, i. That we h d very excellent Piehdents before his coming, fuch as is hard for us to imitate ; whole Examples alfo even to this Day, remain Patterns to us, Janus'). 10. Yea, and fince his Af- cenfion, his Apoflles are very excellent Prefidents, even fuch as few (if any) can fauly preri nd to follow. Surely Chrifl: did nothing in vain, or without great med on our part5 and yet fo eminen: was the P^r.ern nf hetiift WttiuiTes of Chrift, in the Miniftration of rhe Go- fpel, that they even feemto have followed Chrift Kara Tr&Aa, or ftep by ftep, both in active and paffive Obedience t at leaft f far, as that it may fe. m f rficie t for our Example. Now if Chrift mould be called our Riglv eoufnefs, only becaufe he is our Pat'ern, he alone could not be cal- led out Pattern ; and confequently, he alone would not be called our Righteoufnefs. But feeing Chrift, and Chrift alone, may truly be faid to be our Righteoufnefs, zper.23.6. we muft therefore look upon his Righteouffcefs to be of far greater Concernment to us, than the Righte- oulne:s of the moft hoiy Saint that ever yet lived ; nor will it beeahe to dorhs, unlefs we hold 00 that Article, the imputation of Chrift'' 's Righte- oufnefs to Men. And in this cafe, it's eaiie to demonllrate the Tranf- cendenc Advantages that accrue to us from his Righteoufnefs, and from his only I For where are we bid to look to the Saints for Righteoufnefs ? Or where aie they faid to be made of God un o us Righteoufnefs:' Or where are they called our Righteoufnefs? But unto Chrift we are thus directed, lfa.46. 12, 13. Hearken unto me ye flout he artedy that are far from Rjghteouj'nefs. I bring near my Righteoufnefs it Jhall net be far off; and my Salvation Jhall not tarry* lfa. 45.24,25. / have [worn by my Self the » ord u gone out of my Mouthy every Knee /Jjall bow^ &c. Sure- ly, (hail vns fay, m the Lord have 1 righteoufnefs and flrengtb ; even to him jbai Men co ne • ■ In the Lord Jhall all the Sted of Ifrael be juftified^ and fhci glory. This place is applied to Chrift, Fhtl. 3. who is alfo faid to be Chap. 5. Q» 'ft's (Rj&kteoufnefs imputed to Men. 67 be made of God unto us Right eoufneft (as well as) Redemption, &c. 1 Cor. 1.30, 31. 'J hat according as it is written, Let him that glorieth, glory in the Lord. Righteoufnefs is two-fold, our own Righteoufnefs, ( or the Righte- oufncfs of the Law) and that which is called the Righteoufnefs of * God, * su»e do^add Phil. 3.9. -And be found in him, not having on my own Righteoufnefs 'xvhich tbeyeall Civil is of the Law, but that which is through the Faith of Chrift, the Righteouf- Ri^^fiie*J neft which is of God by Faith, Again, the Right eoufneft of God without the *£j aJjS&J Law, is mamfefted, being witnejfed by the Law and the Prophets, Rom. 3. th*- 21. That is, God hath now, in refpeft of us, cancelled the Law, which flood as an hand-writing againft us, and was contrary to us, nail- ing it to the Crofs of Chrift. And hath manifefted, or {hewed forth a way to be made Righteous without the Law ; yea, by which we may be juftified from all things, from which we could not be juftified by the Law, J 2s 13. 39. Of this Righteoufnefs, Paul faith, the Jews were igno- rant ; and going about to eftablifh their own Righteoufnef, have not fubmit- ted themfelves to the Righteoufnefs of God, Rom. 10. By fubmiflion, in this place, we may not well underftand a conforming of our felves to the Precepts of God, (though fuch fubmilfion muft be found in us) ; but this place may be well expounded by Gal. 2.17. If while we look to be juftified by Faith, we our felves are found Sinners. And again, Even we have be- lieved in Chrift, that we might be juftified by the Faith of Chrift ; and not by the Works of the Law, for by the Works of the Law fhall no Flefh be jufti- fied. Thus then the whole World being found guilty before God, could not, by any Righteoufnefs which they have done, lift themfelves out of that ftate of Sin and Mifery wherefore God, in the greatnefs of his love to Mankind, hath laid help upon One that is mighty to fave who brings near his Righteoufnefs, to thofe that were far from Righteouf- nefs, that in him they.might have Righteoufnefs through Faith ; though in themfelves there is too much demerit, to bear the Appellation of Righ- teoufnefs. That God imputes Righteoufnefs to Men without Works, is fo plain, that it can never be denied. What is thus imputed, is not acted by us, butexprefly reckoned as a matter of free Gift, or Grace ; and this can be the Righteoufnefs of Jione but Chrift, as it concerns the Gentiles, who have believed through Grace, becaufe no other way can the Righteouf- nefs of God be made ours. And this Righteoufnefs of Chrift muft needs be that which he wrought in the days of his Pilgrimage : for if we take Righteoufnefs as it is effential to the Godhead, it cannot be imputed to Men i For who is Holy as the Lord? 1 Sam. 2. 2. The very Heavens are not clean in his fight, Job 15. 15. And he is more juft than to im- pute us Righteous, if indeed there were no Righteoufnefs to be imputed to us ; and there is none Righteous, no not one. Except therefore the Righteoufnefs of Chrift be laid hold on, there is no Righteoufnefs to be imputed to Sinners. Now whether the PafTive Righteoufnefs of Chrift only, or his Active Righteoufnefs alfo, be that which is imputed to Sinners, is doubtful to fome ; but for my part I take it to be both. This is that fine Linnen, white Chrift rofe from Death Book II. white and clean, which arrayeththe Church of God, Rev. 1 9. 7. And thebeft Robe which God puts upon returning Sinners, Luke 15. Nor can I Tee to what end Chrift did (o exactly fulfil tne Law, if he did it not for us, or in ov r ftead ? andfo is the end or the Law for Righteoufnefs to every one that believe th, Rom. 1 o. For though it is true, he was born under the Law, andfolioodb^u id to keep the Law, yet for our Cakes ne was fo born ; and confcqnently all that he did in that capacity, was 011 our account alfo, as well as his Sufferings : For the Ti an Igreffions com- mitted againft the Law, was he crucified iu our place and Head , a;.d fo it follows, that the whole Righteoufnefs of Chrift, Active and Paffive, is reckoned as ours through believing. And how it can truly be laid, that the Righteoufnefs of the Law if fwfiil:din us, unlefs it be by Chriit's ful- filling it for us, I cannot a all conceive ; (1th it is certain, That the Law vpas a Toak, which neither we nor our Fathers were able to bear, Acts 15. And enough it is true, that Practical Righteoufnefs wrought by the Peo- ple of God, is a comely, yea, and a necelfary Ornament, and may lie within the verge of Rev. 19. 8. Yet this 1 further fay, that it is not fo immediately fignirled inthat p'ace^s Righteoufnefs Imputative ; becaufe the Righteoufnefs there mentioned, is laid to be granted to the Saints, (whereas Practical Righteoufnefs is acquutd by Induftry ) ; For he hath made him to be Sin for us, who knew no Sin} that we might be made the Righteoufnrfi of God in him. 2 G;r. 5, 21. Now certain it is, Chrift was made Sin for us only by imputation, for he had no Sin ; and as he was made Sin, fo-are we made the Righteoufnefs of God in him, which mull needs be by the free Imputation of his Righteoufnefs to us ; for there is otherwife none Righteous, no not one. Sect. VIII. By the Rower of his Godhead he rofe a^ain from the Dead bodily, And be- came Victor over all the Power of Death) Sec. The RefurrecYion of Chrift from the Dead, is that upon which the whole of Chriftianity depends, 1 CV.15.12,3,4,?. And yet fuch is the Power of Darkn ft, that in the very days wherein the Apoftles li- ved, the Faith of fome vvas overthrown in this moft important Article. Howbeic the truth of our Proportion is evident, Rom. 6. 4. Chrift was raifd from the Dead by the Glory of the Father. Deftroy this Temple, and in three days I will raife it up, John 2. 19. I have Power to lay down my Life, and I have Power to take it again, John 1. 18. Which alfo was glorioully performed, Mat. 28. 2. For though his Adverfaries covered his Srpulchre with a mighty Stone, and fealed it alfo, and fet'a Watch of Souldiers over it, yet by the Power of God the Earth was moved, the Souldiers fainted, and Chrift was raifed. Being attefted firft by the An- gels, who faid, Why fcek ye th? Living among the Dead? He is not here, he is ri'en'y com? fee the place where the Lord lay, Luke 2 4. 6,7. Rcm m- be? hivp he /pake unto you when he was in Galilee, faying, The Son of Man mujl be delivei cd into the hands of finful Men, and be Crucified, and the third day Chap. ] . h the Tower of his godhead. 69 day he fliall rife again. Which alfo came to pafs, with this glorious Event, That many of the dead Bodies or the Saints arofe after he was rifen, and went into the Holy City, and appeared unto many t, Mat. 27.5 2. The reality and certainty of the rifing again of the fame Body which was crucified, Chrift himfelf confirms by many infallible proofs, Act. 1.3, Being feen of his Difciples forty days^ and Jpeaking of the things pertaining to the kingdom of God. And did eat and drink with them after he was rifen from the Dead * for he (hewed himfelf alive3 and that openly ♦ not to all the People, hut to Witntjfes chojen before of God, Ads 10. 40. Yea, that they might be fully afccrtained in this grand Point of the Chriftian Faith, he required thera to handle him; to put the Hand into his Side, and the Finger into the print of the Nails ; alluring them, that a Spirit hath not Flelh and Bone as they faw he had, Luke 24. 39. Chrilt's Witneffes being thus amply allured of the truth of the Refur- redion, did with great power give evidence thereof, as we read, Acts 4. .33. To this alio Peter refers that paffage in Pfal. 16. 10. Thou wilt not leave my Soul in Hell, neither fujfer thy Holy One to fee corruption 5 and A els 2. 32, 33. Thisjef/ts hath God raifed up, whereof we all are Witnefjes, Wherefore having fo facred and fo full an Evidence, I think it necdlefs to enlarge, yet the Scriptures are v.ry full tofet forth the excellency of this Truth, and that mighty Power which was wrought in Chrifl when he was raifed from the Deadj Ephef. 1 . 19,20. And feeing the whole Gofpel is bur a trifle, yea, a falfe report, if this Truth fall to the Ground ; we are therefore to beware of thofe, who un- der fpecious pretences world delude the Underftanding about this Point, telling of Chrift being rifen in them, rifen in Spirit, eye. Which is no way truly applied to the Refurredion of Chrift ; for Chrift never died in refpedof ' is Divine Part, and therefore cannot be faid to rife again in that refped : but it was his Manhood only which was capable of fuch a change, as to die and live again, and that fo he did, hear what himfelf faith, Rev. 1 . 1 8. I am he that liveth, and was dead, and behold I am alive for evermore. The veracity of Chrift's Refurredion being maintained, the whole Gofpel is confirmed and that to be the moft excellent Miniftration in the World : for none hath had this Atteftation, that the Author there- of was Vidor over Death. I conceive, could the Jews believe that he did rife from the Dead, (though their great Objedion was about his God- head) they would foon forfake Mofes, or rather be direded by Mofes un- to Chrift. This Miracle of the Refurredion of Chrift makes all alive, as it were : It was that which begat the Apoftles themielves to a lively hope, 2 Pet. 1 . 3. And if we believe that tfeftts died and rofe again ; then they alfo that fleep in tfefus, (hall God bring with himt 1 ThefT. 4. 14, &c» This is that which groundedly makes any Man contemn Death, becaufe he knows he is a conquered Enemy : To contemn it from any other Prin- ciple, as fome Heathens and others have done, is but defperatenefs, falf- ly called Courage : But the Chriftian Man fees his Captain gone before him, and hath aboliihed Death, or made it void, and brought Life and Immortality to light by the Gofpel. It is Chrift only, who by Death, T eonquered 74 Qmfjt only Head of his Church. Book II. conquered him that had the Power of Death. It is he that brings to pafs t that faying O Death, I will be thy Plagues ; O Grave, I will be thy De- duction. Now let the faithful Chriftian alwayes rejoyce and give thanks to God, who giveth us the Victory through our Lord jefus Chrift. this Lord -fefus Chrijl is invejled with all Power in Heaven and in Earth, and only Head to his Church in all things, Chrift s Inveftiture with all Power in Heaven and Earth, is averted by himfelf, Mat. 28. 18. All Power is given tome in Heaven and in Earth 5 who therefore enters into the full exercife of his Authority, in eftablifti- ing the Glorious Gofpel as a Rule to all the World. Go ye therefore > teach all Nations. Preach the Gofpel to every Creature, &C. The fame is confirmed by the Apo{i\e,A3,.z.^z.this Jefus hath God raifed up. — Being by the right Hand of God exalted, — fulfilling that which wm written, Pfal. 1 io. 1. The Lord f aid unto my Lord, Sit thou on my right hand, until I make thy Foes thy Footflool. And again, Acts 4. 10, 11. Jefaof Naza- reth, whom God raifd from the Dead. this is the Stone which was fet at naught by you Builders, which is become the Head of the Corner. The Apo- ftle Paul gives teftimony • That God hath fet this Lord Jefus at his right Hand, far above all Principalities and Powers, Might and Dominion, and every Name that is named, not only in this World, but alfo in that which is to come 5 and hath put all things under his Feet, and given him to be Head over all things to the Church, Ephef. 1.20,21,22. And that the Church might have full evidence in this Cafe, Chrift himfelf hath fent this Tefti- mony from Heaven to his Churches, being afcended thither : And be- hold, I am alive for evermore, Amen ; and have the Keys of Hell and Death, Rev. 1. 18. It is he that ftiuteth, and no Man openeth ; andopeneth, and no Man mutteth. Jefus Chrift is that Univerfal King, highly ex- alted, according to God's moft foiemn Decree, lfa.tf. 23. To whom every Knee muft bow, firftor'laft; and every Tongue ihall confefs that Jefus Chrift is Lord, to the glory of God the Father. Yea , it is ordain- ed of God, that all Men mould honour the Son, even as they honour the Father, John 5 . And therefore faith, the Spirit, Every Creature which is in Heaven and in Earth, &c. heard I faying, Bleffwg, and Honour, and Glory, and Power, be unto him that jitteth on the throne, and to the Lamb for ever and ever, Rev. 5.13. From this Sovereignty committed to the Lord Jefus, I obferve, 1 . The Wifdom of God, in advancing his Holy Child Jefus to this Univerfal Jurifdi&ion over the World, fpecially in things relating to the Souls of Men ; and that therefore every Man muft give an account to him ^ For, for this canfe he both died, rofe,and revived,that he might be Lord both of the Dead and Living : fo that we mufl, every one, give an account of our felves unto God. 2. It's dangerous for any Man to arrogate to himfelf the Tittle of Spiritual Head in the Church ; for this one Spiritual Body, hath one Spiritual Chap. 3 Qhrlfi: only Head of his Church, 75 Spiritual Head, the Lord Je(us. Nor is it poifibie for any one Man to be conftituted Head of the Church Univcrfal, neither is it any way rea- fonable it ihould be fo. Not poflible, becaufe fuch an Head is, or muft be Elective, and the Church Univcrfal can never make fuch an Election. Unreafonable, becaufe all Churches have equal Power, which is made void by fuch a Constitution. But the greateft reafon, of all that lies againit fuch an Headmip, is, becaufe no Man is fit for it, it's a Work befitting none but the Lord Jefus ; He is the Mafter of the Family. Mi- nifters are all Stewards of the Myfteries^PGod 5 Chrift tells us he is our Mafter, but no where requires his Church to call any of Ins Stewards Mafters : All that is required by the great Apoftle of the Gentiles, is this, i CV.4. i. Let a Man fo account of as of the Minijlers of Chrijl, and Stewards of the My/lerks of God. 3. To know Chrift in his Exaltation, will teach Men totruft in him ; for he can reftrain the rage of Saul, and deliver Paul out of the Mouth of the Lion. He fupports Steven in the hour of Death, and breaks open the Iron Gate to let Peter out of Prifon : He is faithful, who will not fuffer his People to be tempted above what they are able> but will, with the Temptation, make a way to efcape, that they may be able to bear it. 4. The Knowledg of Chrift, as exalted, tcacheth fubje untill the times of the reftitution of all things, Acts 3.21. Now when Chrift thus afcended, he received Gifts for Men, and fent down the Gifts which he received, to continue in the Church (being fuch as fit Men for the Work of the Miniftry, Eyhef. 4.) to the end of the World, or till the perfecting of the Saints, (which Gifts are miltaken by fome for Chrift himfelf ) ; nay, worfe than this, a falfe Gift, or a confi- dent perfwafion of any thing, is too commonly thought, by deceived Souls, to be the Voice of Chrift, whom they fuppofe dwelleth in them. This is doubtlefs a part of the fulfilling of Chrift's Prediction s that many falfe Chrift pall defcend to Judg the World, Book II. falfe Chrifts ihall arife and deceive many. Remember that Peter, that had received largely of Chrifts Spiritual Gifts, yet teacheth no fuch thing to be the Afcenfion of Chrifl: ; as the receiving of Gifts and Graces, to give a raifednefsof Soul to the Saints, which it may well be feared ma- ny fuppc.re to have, which are really ignorant of them. However thefe Gifts are precious, but Chrift the Giver, far more precious; whodwel- lethin that Light whom no Man in his mortal ftate hath feen, nor can approach unto. ' .' S e c t. X. that Chrifl {ball defcend from the Created Heavens, whither he is af- cended, in the fame "Body which was raifed from the Dead, to judg and determine the final ejlate of all Men and Angels to Eternity, at his Ap- pearing and Kingdom. The fecond coming of Chrift, or his coming to judg the World, is fo exprefs in the Holy Scriptures, that we may as groundedly look for that his Coming, as the Fathers might look for his coming in the Hefh. But as there was but few received him when he Came, fo it may be fear'd, few wait for his fecond Appearance : However, our Lord hath afiured us, that he will come again : John 14.3. And if I go and prepare a place for you, I will come again and receive you to my felf; that where I am, you may he alfo. And again, ver, 28. Te have heard how 1 faid unto you, I go away, and come again. He gave us further alTiirance hereof, after his Afcenli- cn, Rev. 22. Behold, I come quickly, &c. The fame is aflferted by the teftimony of Angels, Acts 1 . 1 1 . the fame Jefm — {hall fo come in like man- ner, as ye have feen him go into Heaven. Teftified alfo by the Apojiles, And, he fhall [end Jefus, who before was Preached unto you, Ads 3.20. St. Paul tells us, Chrift (hall come with all his Saiuts, 2 thef. 4. 1 6. for faith he, the Lord fhall defcend from Heaven with a Jhout, with the voice of the Arch - Angel, and with the trump of God, and the dead in Chrifl fhall rife jirjl. This is that glorious coming of Chrift, which the Saints are taught to wait for, I thef. 1. 10. Te turned from Idols to ferve the Living and true God, and to wait for his Son from Heaven, even ffefus who deli- vered us from Wrath to come. When the Apoftle remembers the People of God of this Doctrine, he certifies thev had not delivered any cunningly devifed Fables, when they made known the Coming, and Power of our Lord Jefus Chrifl. And though the Holy Ghoft fore-faw, that this Truth would be contemned in the lat- ter Days, with bold demands, Where is the Promife of his coming? Yet doth it encourage the Children of God, to reft in the affured expectati- on thereof, 2 Pet. 3. throughout. Now Chrift had been come in Spi- rit long before this Epiftle was written, fo Peter himfclf had received him ; therefore he can only be underftood here, to refpe