common remisness in this matter is deplorable Sometimes the manner of opposition against Seducers is unadvised and prejudicial To contend for truth by wrath and clamour and contumelious language and usage inhanceth the price of Error and adds to its reputation But the surest way is to converse much with our plain hearted People and to season them with right principles and to detect the subtile methods of deceitfull workers and the dangerous issues of their allurements and by honest and inoffensive applications to prepossess those holds of which deceivers seek to possess themselves And here it is of chief importance that the influence of the Pastors and other prudent and able Persons upon the common multitude of professors be more prevailing than the influence of the common multitude upon the Pastors and other prudent Leaders Servile temporizing with vulgar fancies degrades the Authority and Wisdom of prudent Guides and lifts up a vulgar Spirit and will bring it to that pass that the weakest and most inconsiderate shall sway the Churches Interest Let Persons of approved worth be more faithful and noble than by such servility and treachery to raise to themselves a power in the hearts of the weaker sort Let them rather commend themselves by their known Integrity Wisdom and Goodness and by being ready also in all condescention to serve and please them to their Edification And such faithfulness is the surest means to gain them love and honour Let the Religious beware of seeking to be admired and magnified among one another or of overprizing each others esteem This latter seems to be the cause that drew Peter to a fit of dissimulation and separation from the believing Gentiles while he sought too much to please them that were of the Circumcision Sometimes we know not our own Spirits It is good to beware of provocations like to be given or taken Upon a supposed affront or injury men of parts have been hurried into dangerous contests and to make head against petty passionate opposition they have run beyond their own thoughts and wrought strange confusion Discretion and charity seeks to convince and satisfie and not to exasperate an offended Brother It is well observed that no turbulent Opinion or Party doth usually arise in the Church but by the Church's neglect of some truth or duty Wherefore if an evil spirit seek an occasion of mischief reform the abuse and so prevent his working upon the simple And forasmuch as some of upright hearts being deceived with a fancy of a more sublime and perfect way may pass into the tents of Sectaries so far as conceâ—ns Church Order and external Worship a compassionate regard must be had of such as walk honestly and retain those fundamental Truths that may be a ground-work for saving Faith and godly Life Now towards such the greatest charity is exercised in labouring to remove the stumbling-block of their error and to make it plain before them that the Faithfull whose Communion they forsake contend for the Perfection of holy Scripture and the explicit Knowledge of the doctrine of Salvation and the reasonable service of God according to his Word and spiritual Worship sutable to the Gospel Dispensation and the lively use of holy Ordinances in opposition to unwritten Traditions Mens inventions implicit Faith ignorant devotion and meer formality That they declare by word and deed against the iniquity and impiety of this evil World and therefore the world hates them that they insist upon no forms or usages in Religion but what are commanded by the positive Laws of Christ or are necessary in their general reason by the law of Nature that they seek no worldly advantages or advancements in the Church but what are necessary for the support of the Truth according to Gods ordinary Providence and lastly that human infirmities must not be thought strange in them that have not obtained Angelical perfection These and the like things should be laid open before honest People that have been seduced into Sectarian error CHAP. XXV The advancement of the sound State of Religion by making it National and the settled interest of Nation CHrists little Flock cannot go out of the World nor retire within themselves alone from the Nations of the Earth but they must needs remain a part of Kingdoms Commonwealths with the World in general They must take themselves to be concerned in the civil Powers for the Powers that are will take themselves to be concerned in them and their ways For which cause their aims and actions as far as their Sacred Rule allows must be fitted to the capacity of the civil Government and directed unto the generall peace and quietness of the nation whereof they are in which they enjoy their civil rights By this means religions interest may incorporate with the general interest of a nation run in the same channel That pure Religion may take root and spread and prosper it is necessary to bring its external frame to the consistency of a National settlement The just â—aâ—aude hereof is laid in the doctrine of Faith and substantials of Divine Worship and things necessary to Church unity and order but it goes not beyond these And being fixed in this extent it is in a way to gain besides the support and power of the Law the Nations unstrained compliance and approbation As on the one hand Ecclesiastical tyranny is a root of bitterness always bearing gall and wormwood so on the other hand unfixedness and unlimited liberty consists not with that stability wherein all prudent Governors would settle their own affairs as also with that general tranquillity and repose which is the health of any People If one were raised to empire by a meer Fanatick Party he cannot settle himself nor stand upon firm ground till he wind his interest out of their hands and turn himself to the way of general satisfaction To the same intent and purpose it is of great importance so to fix the terms of Church Communion as not to set a perpetual bar against the main body of the People A Church state so barr'd though it were asserted with a veterane Army and could inclose all preferments both of honor and profit within it self to be at its disposal yet it is hard to see how it could ever obtain a firm establishment For a Christian Nation in general being shut out of the Church or barr'd of such Privileges as are supposed to belong to them as Christians are inraged and likely to be ingaged as one Man to oppose that which they take for intolerable oppression Or if they care not to be admitted they will turn to a contrary interest and Party in Religion or to infidelity Barbarism Atheism or some destructive way or other Now the intention here propounded may take effect if the Constitution shut out none from Sacred and Spiritual Priviledges but such as make not Profession of true Christianity or be destitute of that knowledge which is absolutely necessary to true
THE KINGDOM OF GOD among Men A TRACT Of the Sound State OF RELIGION Or that Christianity which is described in the Holy Scriptures And of the things that make for the Security and Increase thereof in the World Designing its more ample diffusion among Professed Christians of all Sorts and its surer Propagation to future Ages With the Point of Church-Unity and Schism Discuss'd By JOHN CORBET LONDON Printed for Thomas Parkhurst at the Bible and Three Crowns at the Lower end of Cheapside 1679. THE PREFACE A Disquisition concerning Religion and the State Ecclesiastical wherein several Parties are vehemently carried divers ways whether right or wrong according to their different interests or apprehensions is apt to stir up jealousie and to meet with prejudice in a high degree and therefore had need be managed as advisedly as sincerely It is humbly craved that the present management thereof may find a favourable reception so far as it hath in it self the evidence of its own Sincerity and Sobriety This Treatise is not framed for a present occasion or any temporary design but insists upon those things that concern the Church universally and perpetually It aims at the advancement of meer Christianity and with respect to the common concernments thereof it leaves the things that are more appropriate to the several Parties and Persuasions to stand or fall It ingageth not in the controversies of these times touching Forms of Church Government but in any Form such depravations or deficiencies are blamed as hinder the Power Purity Unity Stability or amplitude of Religion Nothing prejudicial to Government to the rights of Superiors and Civil Pre-eminences or to Decency Unity and Order in the Church is here suggested Sedition and Faction are evicted to be a contradiction to this Interest which can hold its own only in those ways that make for the common good both of Rulers and Subjects Our design carries no other danger than the more ample diffusion of true Christianity and the power of Godliness among men of all degrees and the surer propagation thereof to future ages Here be some things that are the vitals of Christian Religion and cannot be removed and here be other things of conscientious or prudent Consideration and let these so far pass as they are found clear and cogent I had rather be charged with any defect or weakness than with uncharitableness and therefore am ready to renounce every line and every expression in this Book that cannot stand with true Christian Charity in the utmost extent thereof Let it not be taken amiss that to obviate suspicion or prejudice I declare my self in the things here following I am one aged in the Ministery and by reason of age and experience am not eager for any Party but mellowed with charity towards real Christians of all Parties I have vehemently desired the union of the more moderate Dissenters with the Established Order by reasonable accomodation as for others that remain dissatisfied about such Union yet believe and live as Christians I do as earnestly desire an indulgence for them within such limits as may stand with publick Peace and Safety Though I am cast into the State of Nonconformity yet I am willing to exercise the Ministery under the present Ecclesiastical Government if I were made capable thereof by the relaxation of some injunctions My principle is for a closing with things that are good and laudable in any Established Government and for a bearing with things that are tolerable And the Wisdom of the Governours of the Church will direct them to turn away from such Principles Orders or Practices as tend to the ruine or the great indangering of any Ecclesiastical Polity that retains them whilest the Apostolick Doctrine as it is now Established in the Church of England is maintained THE CONTENTS CHAP. I. THe nature of Christianity and the character of true Christians CHAP. II. Of things pertaining to the sound state of Christian Religion viz. holy Doctrine CHAP. III. The ordering of Divine Worship sutable to the Gospel Dispensation CHAP. IV. The due Dispensation of Gods word or publick Preaching CHAP. V. The due performance of publick Prayer CHAP. VI. The right Administration of Ecclesiastical Discipline CHAP. VII Religious Family-government CHAP. VIII Private mutual Exhortations Pious Discourse and Edifying Conversation CHAP. IX The prevalence of true Religion or real Godliness in the Civil Government of a Nation CHAP. X. Christian Unity and Concord CHAP. XI A good Frame of Ecclesiastical Polity CHAP. XII Of the corrupt state of Religion and first externalness and formality CHAP. XIII The Sectarian and Fanatical degeneration CHAP. XIV Of the way of preserving Religion uncorrupt CHAP. XV. The enmity of the World against real Godliness and the calumnies and reproaches cast upon it considered CHAP. XVI Religions main strength next under the power of God lies in its own intrinsick excellency CHAP. XVII Religion may be advanced by human prudence what ways and methods it cannot admit in order to its advancement CHAP. XVIII The Interest of true Religion lies much in its venerable estimation among men CHAP. XIX The most ample diffusion of the light of knowledge is a sure means of promoting true Religion CHAP. XX. The advantage of human Learning to the same end CHAP. XXI The general civility or common honesty of a Nation makes it more generally receptive of real Christianity or Godliness CHAP. XXII The increase of Religion is promoted by being made as much as may be passable among men CHAP. XXIII The observing of a due latitude in Religion makes for the security and increase thereof CHAP. XXIV The Care and Wisdom of the Church in preventing and curing the evil of Fanatical and Sectarian Error CHAP. XXV The advancement of the sound state of Religion by making it National and the settled Interest of a Nation CHAP. XXVI Of submission to things imposed by Lawfull Authority CHAP. XXVII The surest and safest ways of seeking Reformations CHAP. XXVIII Considerations tending to a due inlargement and unity in Church-Communion CHAP. XXIX Whether the purity and power of Religion be lessened by amplitude and comprehensiveness CHAP. XXX Factious usurpations are destructive to Religions Interest CHAP. XXXI Of leading and following and of Combinations CHAP. XXXII The Wisdom of the Higher Powers in promoting the Religionsness of their People CHAP. XXXIII The Churches true Interest to be pursued by Ecclesiastical Persons The Conclusion A Book Intituled The Interest of England in matter of Religion in Two Parts formerly Published by the same Author PAg. 7. lin 3. read Service pag. 19. l. 11. read whereas pag. 27. l. 24. read So pag. 28. l. 14. read is pag. 29. l. 14. read regardable pag. 31. l. 16. read this ib. l. 18. read apposite pag. 39. l. 14. read is able to make pag. 41. l. 31. read affect pag. 53. l. 19. read For the pag. 59. l. 5. read face of pag. 60. l. 12. read exercises pag. 67. l. 3. read Religions pag. 71. l.
12. read Sacraments pag. 77. l. 3. read condescention pag. 96. l. 22. read orall pag. 99. l. 2. read rites pag. 116. l. 13. read abasing ib. l. 25. read noting pag. 117. l. 25. read transform it into pag. 121. l. 21. read Levities pag. 144. l. 21. read exalt pag. 149. l. 20. read effected pag. 150. l. 20. read smatch pag. 157. l. 13. read exercise pag. 162. l. 7. read vainly pag. 163. l. 11. dele love pag. 167. l. 9. read concerns pag. 171. l. 3. read Enemies ib. l. 9. read regulation ib. l. 19. read and pag. 189. l. 6. read be not pag. 202. l. 22. read and are withall A TRACT OF THE SOUND STATE OF RELIGION c. CHAP. I. The Nature of Christianity and the Character of true Christians THe Names and Titles by which real Christians are in Holy Scripture distinguished from other men are not mean and common but high and excellent as a Chosen generation a royal Priesthood a holy Nation a peculiar People the first-fruits of Gods creatures the houshold of God children of Light children of Wisdom heirs of the heavenly Kingdom and the Title of Saints was one of their ordinary appellations Doubtless the true difference between them and others lyes not in mere names but in some peculiar excellencies of quality and condition thereby signified And so much is abundantly set forth in the several expressions of Christianity as the Regeneration the new Creation a transformation in the renewing of the mind a participation of the divine nature the life of God conformity to the image of the Son of God and such like Thus from the Scripture stile it is evident that true Christianity is of an other nature then that carnal formal and lifeless profession with which multitudes confidently take up and that in its true professors there must needs be found something of a higher strain and nobler kind and which indeed makes them meet for that holy and Blessed state to come unto which it leads them It is indeed an excellent name and nature the regenerate State and divine life which is begun in the new birth wherein the Soul retaining the same natural faculties is changed from a carnal into a spiritual frame by the sanctifying power of the Holy Ghost and the word of truth In this change the mind is illuminated unto an effectual acknowledgment of the truth which is after godliness as containing the highest good and appearing in such evidence as makes earthly things to be seen what they are indeed but as dross and dung in comparison thereof The will is drawn by the force of the truth acknowledged to an absolute conversion and adhesion to God as the great and ultimate object of the souls love desire joy reverence observance acquiescence zeal and intire devotion In this absolute conversion to God is included the renouncing of all self dependence and of that perverse self-seeking which follows the lapsed state and an unlimited self resignation to God which is the only true self-seeking and self-love For God having made our felicity immutably coherent with his glory but subordinate thereunto a true Convert turning from poor empty nothing self to the infinite God exchanges insufficiency poverty vanity and misery for immensity almightiness all-sufficiency and infinite fullness and so he loseth self as it is a sorry thing and a wretched Idol and findeth the blessed God and self-eternally blessed in him And forasmuch as all have sinned and fallen away from God and cannot be brought back to him but in the hand of a Redeemer and Reconciler our Religion stands also in the sensible knowledg of sin and of our deplorable state under the power and guilt thereof with an humiliation sutable thereunto and in a lively faith towards our Lord Jesus the eternal Son of God made man in the fulness of time who gave himself for us to redeem us from sin and death to a life of grace and glory Which Faith is the worthy receiving of him in the full capacity of a Redeemer the intire and hearty acceptance of the grace of God in him the Souls resignation to him to be conducted to God by him and the securing of all that is hoped for in his hands with an affiance in his all-sufficiency and fidelity This Faith worketh by love towards God and man For through faith we love God because he loved us first and sent his son to be the propitiation for our sins And through faith we resolve that if God so loved us then ought we also to love one another And this love eminently contains in it all the virtues of moral honesty towards men as truth justice mercy peaceableness kindness faithfulness humility meekness modesty and towards inferiors moderation equity and condescention and towards Superiors reverence and submission Christianity is a root of true goodness that brings forth its fruit in due season in the first place the internal and immediate actings of faith hope and love which may be called radical duties as lying next the root then the inseparable effects thereof such as are holy meditation and prayer among the acts of devotion towards God and among the acts of charity towards men justice fidelity mercy which are called the weightier matters of the Law And further it shoots forth into an universal regard of Gods commandments in all particularities not slighting the lowest or remotest duties which indeed cannot be slighted without the contempt of that Authority which injoyned the greatest and most important The Spirit of Christianity is a spirit of Wisdom and prudence that guides in a perfect way It sets right the superior governing faculties and holds the inferior under the command and government of the Superior It awakens reason to attend to the souls great concernments to mind the danger of temptations the madness of depraved affections and the mischief and banefulness of all sin It is no inconsiderate licentious presumptuous dissolute spirit but strict circumspect and self suspitious solid serious and universally conscientious It is pure grave sober shunning every unseemly speech all foolish and light behaviour and much more that which hath a filthy savour and smels rank of impurity and dishonesty It watcheth the motions of the animal life and sensitive appetite and curbs them when they are extravigant and renounceth whatsoever things tend to vitiate the soul and work it below its spiritual happiness It is a spirit of patience and of true rational courage and of resolved submission to the will of God It is above wordly riches and poverty and glory and ignominy and fleshly pain and pleasure But self-conceit excessive self estimation asperity towards others and domineering cruelty over conscience is no part of the above-mentioned and commended strictness and severity For as it hates flattery and base compliance with others in prophaness or lukewarmness so it is ever qualified with meekness lowliness of mind peaceableness patience that it may gain upon others and win them to its own advisedness
the things here principally looked after are the receiving and propagating of holy Doctrine drawn out of the pure fountain of Sacred Scripture the right administration of true Gospel worship by which God is glorified as God and the worshippers are made more godly The due preaching of Gods word and dispensation of other divine ordinances by personslawfully called thereunto for the conversion of sinners and edification of converts Holy discipline truly and faithfully administred by the Pastors as the necessity of the Church requires and the State thereof will bear Religious family government Private mutual exhortations pious conferences and profitable conversation The predominant influence of religion in the civil government of a nation yet without usurpation or incroachment upon the civil rights of any especially of the higher Powers The unity of Christians and their mutual charity conspicuous and illustrious and lastly in order to all these intents a good frame of Ecclesiastical polity Holy Doctrine is the incorruptible seed of Regeneration by which the new creature is begotten It is not here intended to represent a perfect scheme thereof for it sufficeth to signifie that extracts thereof from holy Scripture are drawn out in the ancient Catholik Creeds and in the harmonious confessions of the present Reformed Churches Nevertheless our design requires the observation of some most important things about the Doctrine of Salvation As that there be first an earnest and hearty belief of the existence and providence of God and his government of mankind by laws congruous to their nature and of the immortallity of human souls and of a life of retribution in the world to come which is the foundation of all religion 2ly Right apprehensions of Gods nature and attributes more especially of his Holiness comprehending as well his purity and justice as his mercy and goodness that as he is ready to procure his creatures happiness and refuseth none that come unto him so that he cannot deny himself and that he receiveth note but upon terms agreeable to his Holiness 3ly An Idea of Godliness in themind not as shaped by any private conceptions but as expressed by the Holy Ghost whose workmanship it is that Christianity in the hearts and lives of men may be the same with Christianity in the Scriptures 4. The receiving of the great mystery of Godliness not as allegorized in the fancies of some Enthusiasts wherein it vanisheth to nothing but as verisied in the truth of the History wherein it becomes the power of God to Salvation and so not to sever the internal spirit of the Christian Religion from its external frame the basis whereof is the Doctrine of the Trinity in the Unity of the Godhead and of the incarnation of the eternal word Lastly Soundness of judgment in those great Gospel verities that are written for the exalting of Gods grace and the promoting of true godliness and the incouraging of the godly in opposition to ungracious ungodly and uncomfortable errours of which sort are these following truths That the study and knowledge of the Scriptures is the duty and priviledge of all Christians that according to their several capacities being skilfull in the word of righteousness they may discern between truth and falshood between good and evil and offer to God a reasonable service according to his revealed will That internal illumination is necessary to the saving knowledge of God the Holy spirit in that regard not inspiring new revelations but inabling to discern savingly what is already revealed in nature and Scripture That man was created after the image of God in righteousness and true holyness and that in this state he was indued with a self-determining principle called Freewill and thereby made capable of abiding holy and happy or of falling into sin and misery according to his own choice and that God left him to the freedom of his own choice having given him whatsoever power or assistance was necessary to his standing That the first man being set in this capacity fell from God and it pleased God not to annihilate him nor to prevent his propagating of an issue in the same fallen state which would follow upon his fall but left the condition of mankind to pass according to the course of nature being now fallen That by the sin of Adam all men are made sinners and corrupt in their whole nature and are under the curse of the Law and liable to eternal condemnation and being left to the wicked bent of their own wills are continually adding to their original sin a heap of actual transgressions and so are of themselves in a miserable and helpless condition That the Lord Jesus Christ according to his full intention and his Fathers commandment hath made propitiation for the sins of the whole world so far as thereby to procure pardon of sin and Salvation of soul to all that do unfeignedly believe and repent That man being dead in sin cannot be quickned to the divine life but by the power of Gods grace raising him above the impotency of lapsed nature That the culpable impotency of lapsed nature to saving good lies in the fixed full aversation of the will by a deplorable obstinacy nilling that good to which the natural faculties can reach and ought to incline as to their due object That the root of godliness lies in regeneration and inward Sanctification That God calleth some by the help of that special grace which infallibly effecteth their conversion and adhesion to him without any impeachment of the natural liberty of the will That whatsoever God doth in time and in whatsoever order he doth it he decreed from eternity to do the same and in the same order and so he decreed from eternity to give that special grace to some and by it to bring them to glory which decree is eternal election to which is opposite the pure negative of Non-election As for preordination to everlasting punishment it passeth not upon any but on the foresight and consideration of their final abode in the state of sin That the more common convictions inclinations and endeavours towards God in persons unregenerate are good in their degree and the ordinary preparative to a saving change and they are the effects of that divine grace which is called common That deligent seeking after God by the help of common grace is not in vain it being the means to some further attainment towards the souls recovery and it is regarded of God in its degree and God doth not deny men further degrees of help till they refuse to follow after him by not using the help already given them and by resisting his further aid That God hath made all men savable and though he doth not simply and absolutely will the conversion and Salvation of all yet he willeth it so far and in such manner as is sufficient to encourage the diligent in their endeavours and to convict the careless of being inexcusable despisers of his grace towards them That there is an
trifle with holy things he shuns vanity and curiosity and doth not ramble into impertinences and cares not to utter any thing for ostentation He hath in his eye the end of his Ministry and the usefulness and importance of what he hath to communicate that as it said of the Scripture from whence he takes it it may be profitable for Doctrine for Reproof for Correction for instruction in Righteousness that it may come home to the hearts and lives of men and be fit to raise their attention by their own concernment in it He considers withall what the hearers can best receive that is not what the flesh can well digest for then the most necessary truths must be forborn but that which carries its own evidence to that it must be owned or the gain-sayers must be self-condemned And this is to prepare mens minds and to make way for such harder sayings and stricter precepts as must be manifested in due season Moreover the Dispensation of the word of God should be as the word it self is quick and powerfull and in all reason that is to be most esteemed such which is most apt to be effectual to the end for which God hath ordained it which is to open mens eyes and to turn them from darkness to light and from the power of Satan to God that they may receive forgiveness of sins and an inheritance among them that be sanctified through faith in Christ. That kind of preaching that hath most tendency to convince direct and move toward this end is without controversie the most powerfull The pressing of Doctrines with solid and cogent reason provided they be made plain and obvious to the capacity of the hearers appertains to this manner of preaching and in a chief point therein Strong reason may be so delivered as to be too hard and strong for plain people to receive and digest it Here Condescention is a great Duty and perspicuity a great Gift But the bare evidence of reason doth not all For to gain the Will which is the man besides the judgment the fancy and affections had need be gained We find it the condescention of God himself in his word to deal very much with these lower faculties which belonging not to brutes only but to men also it is not brutish but human to be moved by them in subordination to the judgment Even the most learned and prudent men are found to take no small impression from them and therefore the most proper ways of soliciting and exciting them are not to be neglected much less contemned Now dry reason though strong enough is not so fit to take the affections or raise the fancy Wherefore some other helps among which there are comparatively little things are herein used as familiar expressions apt similitudes expostulations lively representations and such like to which may be added a voluble tongue a moving tone and taking gesture And though much noise and action make not a powerfull Preacher yet earnestness of speech and elevation of the voice is not of little force and especially with vulgar hearers who being the greatest number in most Auditories are very regarnable And truly the weight of the business requires due fervour Should the matters of life and death eternal be delivered without feeling as by men half asleep And people's drowsiness doth no less require it Yea possibly the apprehensions and affections of the common people may better be roused up by a somewhat boysterous way of excitation which for this reason should not displease the learned or most judicious sort who are in this case to consider not what would most affect themselves but the greater multitude who stand in greatest need of help and whose souls are not less precious nor redeemed with a lesser price than the souls of the greatest Scholars and Sages of this world Indeed much judgment and and circumspection is here called for that all rudeness and homeliness of expression all curiosity levity and loathsom affectation and all manner of undecency be avoided and that what is comely and congruous and apt to convince and move be used and that nothing be overstrained And in this matter self-distrust if not too excessive will do better than Self-confidence and conceitedness Here it should be considered that very worthy men may have some indecencies in voice and gesture which they cannot well remedy and others who are very usefull and whose Service in Gods Church could not be well spared may be liable to some lesser mistakes and incongruities in expression which critical hearers may discern yet they hinder not the efficacy of the word And withall let it be considered whose work they do that aggravate such weaknesses to make sport for themselves and others to the contempt of Gods ordinance And for them that pour out scorn upon the most Pious Serious Solid and profitable kind of Preaching and make ridiculous representations of it to the world because it suits not their seeming wisdom I am rather inclined to lament their folly then to emulate their Wit or envy their Applause with some men We read that the wise Preacher sought out acceptable words that is words pleasing to edification that would reach home and were piercing as goads and nails The Preachers inward feeling of what he speaks hath a secret force to cause his words to be felt by others and what comes from the heart is aptest to go to the heart by a Sympathy in the Spirits of men And that any should speak of Seeing and Feeling in some sort the things that are written in Gods word will not seem strange to them who have tasted that the Lord is gracious The powerfull dispensing of the word depends chiefly on the assistance of the Holy Spirit though both natural and acquired parts and the industrious exercise thereof be likewise necessary For which cause the spiritual man hath unspeakable advantage of the meerly natural man in this Service The special presence of the Spirit with him and the grace of God in him causeth him to speak in a strain more apposite and sutable to the forming of the new creature Yea such illumination and conviction and tast of heavenly things as proceeds from a more common or less than regenerating grace will do more in this business with less abilities of art and nature than far greater abilities in those kinds can do by themselves alone The common Sense of the faithfull is a witness to the truth hereof And it must needs be so that he who hath some savour of the things of God should speak more Savorily of them then he can to whom they are tastless or unsavory Wherefore there is a Spiritual kind of preaching not indeed opposite to rational nor taken so to be by any that talk of it with understanding though the Assertors of it have been abusively personated as holding such a dotage They do not say that the Spirit shews any thing about the sense of Scripture or divine matters which is
not consonant to right reason or that whatsoever is darted into their mind is to be taken for an irradiation from the Holy Ghost or that any may presume upon the Spirits immediate help in the neglect of rational search and Study But their meaning is that as heretofore in extraordinary persons there were extraordinary inspirations so there have been are and always shall be the ordinary teachings and inspirations of the Spirit in regard whereof it is stiled in Scripture the Spirit of wisdom and revelation which teaching as all the Faithfull stand in need of so more especially the Ministers of the Gospel and that this divine assistance doth elevate or heighten the gifts of nature and learning and guides us to sound reasoning yea and sometimes brings things into the mind without previous reasoning yet rational and found to be so upon due Scanning There is no great evidence in reason that St. Pauls demonstration of the Spirit and power is to be restrained to the miraculous confirmation of his Doctrine or any extraordinary gift though that sense be not excluded For the contexture of his discourse in that Chapter sets forth a certain faculty perceptive and expressive of the things of the Spirit of God belonging unto spiritual men as such And they are no Fanaticks that to this day own the more common interpretation of the words namely to Preach from the special help of the illuminating and quickning Spirit with a lively perception and feeling of the things that are delivered But whatsoever the meaning of those words be verily they are besotted with reason that in the pride thereof regard not this illumination from above and scoff at those that look after it To Preach Christ is the matter of this dispensation and to Preach moral duties is not extraneous to the Preaching of Christ but comprized under it Yet it must be acknowledged that morality in its best estate as it is vulgarly taken for temperance and righteousness towards men and other vertues of that rank as proceeding from a meerly natural principle which an Aristotle might describe in his Ethicks is far below Christianity For it is found in many that are alienated from the life of God and lead meerly by the Spirit of this world But this name may be given to some higher thing as first to the whole observation of Gods moral law founded in our Creation and that not only in the outward work after a common manner performable by the unregenerate but in a duemannerfrom a right principle to a right end that is from the love of God unto his glory And in this sense we acknowledge that it is a great part but not the whole of the Christian Religion nor indeed the whole of morality taken not vulgarly but Theologically and that in its full extent For so taken it is no other then the conformity of our minds and actions to God and his laws and faith in Christ is a main part thereof Indeed to preach Christ is to preach the whole Duty of man and more especially those duties that are consequent to and founded in our redemption as also to set forth the whole mystery of the Gospel which is the ground and reason of our duty For God was in Christ reconciling the world to himself and accordingly hath ordained the Ministery of reconciliation by which there is made known the lapsed and lost estate of mankind the abundant grace of God in Christ for their recovery remission of sins and free justification through his righteousness regeneration and inward sanctification the inhabitation of the spirit in believers and their mystical union with Christ their living by the faith of him and deriving of spiritual life and strength from him and growing up into him till they be filled with all the fulness of God in him their spiritual warfare and conflicts between the flesh and spirit within them their temptations desertions and renewed consolations and the earnest and sealing of the Holy Spirit given unto them Surely these are fit Subjects to behand led by a Gospel Preacher though the Preaching of these matters or of many of them is by some called Canting and phrase Divinity yet they are the Sacred expressions of the Holy Ghost in Scripture And dare any say they are but a sound of words without matter agreeable to the Stile No they are real and deep mysteries and intelligible to them that obey the truth It is heartily here asserted and earnestly contended for that the Gospel calls us as much to vertue as to glory and that its true intent is to reduce us to a holy life yet withall the Counsel of God therein is to set forth the glory of his free grace the all-fulness of Jesus Christ and the mighty working of his Spirit and the wonderfulness of Salvation through him to the intent that we might glory not in our selves but in him who of God is made unto us Wisdom Righteousness Sanctification and Redemption And indeed who do more powerfully and successfully preach Christian duty than they that most insist on this unspeakable grace and lay open the treasures thereof The love of Christ is so to be spoken of as to beget in us a love towards him not imaginary and conceited but real and substantial made good by an intire subjection to him And therefore the Doctrines of free grace and of good works are to be sounding together in our Pulpits What Christ hath done for us is not to save us the pains of a continual mortification and of the agony to be endured therein and of aspiring to the most perfect state of holiness that is attainable We are to live as strictly as if we were to be saved by the perfection of our own obedience And indeed none lead more holy lives than they that desire to be found in Christ and when they have done all that they can rely wholly upon the mercy of God in him It is most true that Gospel mysteries do not lie in meer Phrases nor is new matter always brought with new forms of speech nor are people much the wiser by having their heads filled with them There are empty sounds and terms unintelligible swelling words with windy notions expressions that seem to draw deep whose meaning is but shallow There is a sollicitous stating of points with a seeming exactness that is indeed weak and injudicious and a niceness in distinguishing which is but frivolous Many controversies much agitated are but a strife of words and too great stress is often laid upon little fancies And a greater mischief there is that in cloudy language pernicious doctrines take shelter and dangerous Sects are known to hide themselves in this covert And therefore he that doth his work rightly will know the true significancy and import of what he utters He vents not meer words but sound matter and good substance for the souls of men are fed with solid sense and not with phrases Howbeit as touching expressions there is a certain
Spiritual strain which is most agreeable to the things of the Spirit of God and which as coming from life and Spirit is better discerned than described There is a speaking not in words which mans wisdom teacheth but which the Holy Ghost teacheth And though this more eminently took place in the Apostles and such other extraordinary persons yet there is no sufficient reason to restrain it to them alone St. Paul may well be understood to speak of this as a gift received by them that had received not the Spirit of the world but that which is of God and as something suted to the perception and taste of all Spiritual men It doth not exclude the use of human wisdom though the wisdom of the Spirit sway in chief For no doubt even Paul's human learning and prudence was herein serviceable though in subserviency to the influence and conduct of the Spirit This Spirituality of expression is conformable to that of the Spirit of God in Scripture though not confined to the words thereof Surely the mysteries of Salvation cannot be better handled than in those terms in which they were first delivered to wit in Scripture expressions or others consonant thereto solidly and pertinently used and to call this canting savours to much of that Spirit to which holy language is unsavory Without controversie the strongest reason is of greatest force to gain the wills of men to imbrace true Religion For that which crosseth sensuality selfishness and all the depraved appetite of our lapsed nature as Religion doth must needs have its greatest strength next under the power of divine grace in the force of right reason But care and skill is requisite that it be so prepared offered and set home that it may be sutable to them that should receive it and that the cogency thereof may so reach unto and fasten upon their judgments as to gain their wills Philosophical ratiocinations are too remote not only from low and dull capacities but also from the greater part of them that are competently apprehensive and intelligent and so being too much estranged from them they do not touch them to the quick A familiar natural plain and obvious way of reasoning comes home to all men and is most felt at the heart and that by Scholars themselves though their intellect may be more delighted in more accurate or reserved Speculations Scriptural preaching is indeed the most rational as coming with such reason as is of greatest force with men in matters of Salvation For Gods written word is a treasure of divine wisdom that throughly furnisheth the man of God Besides the infallible testimony thereof hath more authority than Philosophical reason though sound and true can have upon Christian hearers and it peirceth deeper and sticks closer And arguments taken and words spoken from Scripture wherewith the people converse dayly are more easily apprehended and retained and so are more instructive and every way more usefull than other reasonings Though numerous citations of sentences out of human Authors be an unprofitable kind of ostentation yet the Sentences of Holy Writ which is the evidence of our Christian hope and the testimony of him who is truth it self are most effectual to edification And whosoever is able to speak reason in divine matters is to make a rational use of Scripture and if any quote it impertinently and absurdly it is through defect of reason and they would be as injudicious in their Sermons without those quotations But nice and haughty wits mostly cavil without cause and charge profitable Preachers with injudiciousness meerly through their own vain curiosity and inconsiderateness Scripture quotations are sometimes used by way of allusion or for illustration not for strict proof and that which is brought for proof if it be not full and cogent yet it may add some weight and then it is not abused Besides if a passage be used in a sound and pious though not in its proper sense it is pardonable It is fit indeed that in citing Texts we know their true import and go more by weight than number shunning impertinency and superfluity yet it is not unfit to note that all sound and good Preachers are not alike judicious and those that are very solid may be guilty of some oversights and 't is a bad matter that their Ministery which God hath owned and honoured with good success in his Service should be set at nought for a few mistakes perhaps more pretended than real about the sense of some Scripture when it is not applyed otherwise than the Analogy of faith will bear and nothing is defended but known truth I have known a pious but strangely mistaken sense of a Scripture sentence cast into the mind and there fixed to have been the first occasion of seriousness in Religion to one that afterward lived and dyed a godly Christian. Now that which was causal in this conversion was the godly truth it self which was written in Gods word and the mistaking it to lie in such a sentence where it did not being but accidental was no hinderance I do in no wise countenance the irrational use of Scripture but am sensible of the importance of good judgment and due care about the sense thereof yet I cannot approve the scornful haughtiness of some men who deride godly persons well instructed in the Scripture as having nothing but words and Phrases and senseless notions either because they come short of Scholar-like exactness or because they speak of the things of God in a more Evangelicall and Spiritual strain than these can well bear In speaking the best use of art is to speak to best purpose and for that end in divine matters to speak with greatest Majesty and authority And this is done not by ostentation of wit by puerile and effeminate rhetorications by a rapsody of flanting words by starched speech by cadency of sounds or any too elaborate politeness that please the shallow fancy but by the evidence of reason set forth in a masculine and unaffected Eloquence that hath power over the wills of men which are tough and knotty peices Perspicuity is a great vertue and felicity in discourse for hereby what is offered gains attention and enters the mind and abides therein but intricacy and obscurity is a bar to its entrance and entertainment Hereunto an easie and obvious method evident coherence and plainness of expression conduceth mainly Wherefore he that minds what he hath to do is not careful by a more curious artifice to please the fancies of some itching hearers but hath most regard to that composure that makes most for a general benefit and edification And for this cause as he would not multiply words without need and become tedious so he would not be too succinct and close and by that means either too dark or too quick to inform or effect the people In vulgar auditories a dilating of the matter is most necessary so that idle tautologies and prolixity be avoided and it may be
spread forth in such fulness and plainess of speech as will not be unacceptable even to Scholars that are not wise in their own conceit But the careless and confused speaking of incoherent and undigested matter rudeness or baldness of expression is no part of this commended plainness which is orderly comely and weighty agreeable to the Majesty of Gods word A true Preacher of the Gospel rightly divides the word of truth and gives to all their portion He doth not make distinction where the rule of faith makes no difference nor doth he confound things that ought to be distinguished He is not partial towards parties for interest or affection And so he doth not promiscuously justifie or condemn the evil and the good together on any side but as he accounts it an odious thing to rail upon one party in the ambiguous terms of false Church false Worship false Ministry Idolatry Superstition Formality so he accounts it no less odious confusedly to inveigh against those of an other persuasion under the no less ambiguous terms as they are now commonly used of Hypocrites Pharisees Fanaticks Enthusiasts Separatists Humorists and such like He is constant in Preaching the word instant in season and out of season For in Preaching frequently he doth not do the work of the Lord negligently but duely feeds the flock and that with better prepared food than they use to bring that Preach but seldom upon pretence of greater preparation He watcheth over the flock with diligence and naturally cares for their estate for he knows the worth of precious souls He condescends to persons of low degree and is concerned for the souls of the poor and simple and illiterate as well as of the noble rich and learned for he knows their Redeemer paid alike dear for both And however the proud and covetous judge he doth not think it below him to intermeddle for the reducing of the simple that go astray and he seeks to recover them with gentleness and patience for he prefers the gaining of one Soul before all the preferments of this world He earnestly looks after that which some do little regard to wit the Seal of his Ministery in the saving efficacy thereof on the hearers and when he finds it he makes it the crown of his rejoycing And this Seal he takes not to be their meer owning of Sound doctrine or following an Orthodox party much less their abounding in notions their talking and outward Guarb of profession but their new birth or their Spiritual growth the promoting whereof is the scope of his labours and the dayly travell of his Soul CHAP. V. The due performance of Publick Prayer PRayer being a main part of Gods worship and chief act of devotion and such as doth accompany and Sanctifie every other Religious duty and the publick management thereof pertaining to the work of the Ministry its due performance must needs be of no small import to the increase of true Piety and no small part of the Ministerial excellency and sufficiency Among Spiritual gifts I doubt not to number the gift of Prayer also and I judge they speak too low of it that make it only a natural gift or acquired by practice and imitation Much indeed may lie in natural parts and observation and exercise but not all for over and above these things the Spirit of Christ presiding perpetually over his Church sets in and by a secret influence on men designed of God for this service indues them with a peculiar aptness of knowledge and utterance as well in Prayer as Preaching for the edifying of the Church And some unsanctified persons being thus gifted may preach and pray with a notable tendency to the saving of others when themselves prove cast-aways Private Christians also according to their measure are partakers of this gift in much diversity of degrees God giving to every man severally as he will Besides this there is a special and saving gift the Spirit of Prayer and Praying in the Holy Ghost or by his gracious assistance in a holy manner according to the will of God which is indeed lively and powerfull and apt to kindle a holy fervour in them that joyn in the service so performed And why that which is performed in such a manner and by such assistance may not be called a praying by the Spirit I see no reason They who thankfully acknowledge and bless God for so great a gift of his grace do not intend thereby a miraculous inspiration or an absolute infallible guidance of the Holy Ghost Much less do they think that their prayers are such dictates of the Spirit as would infer that the very matter and wordâ— thereof being written would become Canonical Scripture to which is requisite not only an infallible Spirit but also an attestation thereof by the same Spirit sufficient to convince others But this they maintain that the Spirit helps them against their indisposedness of mind and deadness of heart and manifold infirmities and strengthens their faculties and quickens their graces and enlarges their desires and elevates their souls and brings things to their remembrace specially the divine promises yea and in some particulars may guide the heart and tongue by a present immediate suggestion For why must the Spirit of God be thought to do less in exciting to good then the Devill ordinarily doth in prompting to evil And yet they are not to depend on the Spirits immediate suggestion for matter words and method without taking care or thought before hand It is an ordinary and not miraculous assistance which they expect and which is usually given according to mens preparations and suted to their several capacities The Spirit of Prayer is not confined to this or that exterior frame or order of Prayer but is ever found there where the heart hath a due sense of the matter A particular form whether stinted or not stinted is not of the essence of Prayer but only its outward shape and it pertains to it not as it is a Sacred thing but as an action in general and for that no action can possibly be performed but in some particular mode this holy action cannot otherwise be performed And whereas there are divers modes thereof they may be used as they are congruous to the substance of the duty according to mens choice and judgment unless they were as indeed they are not bound up to one by a divine determination The lawfulness of Set-Forms is further evinced from the Lords Prayer and other forms in Scripture and as much is owned by the general custom of singing Davids Psalms Wherefore to turn the back upon the publick Prayers of the Church meerly because performed in this manner is unwarrantable And there is aâ— little warrant to restrain all publick Prayer to a stinted Liturgy and leave no liberty at all to the Ministers godly zeal and prudence In this particular the interest of true godliness will be much better advanced by moderation than by contests and rigor on
either hand For it is very discernable that the Antipathy against either way is mainly caused by the animosity and mutual opposition between the parties of different persuasions and inclinations in this matter They are too weak and ill-advised at least if not humorous and self-conceited that reject all Sett-Forms and on the other hand to suppress the gift of Prayer in our selves or others is to sin against the grace of God and to hinder much good The use of a Set-Form without an imperious restraint of Prayer thereto will obviate the objection of Stinting the Spirit which means if there be any thing to the purpose in that Phrase a suppressing or undue restraining of this Spiritual gift against which a caution is here given In our addresses to the great God it concerns us to look well both to thoughts and words that in both he may be Sanctified by us and glorified as God indeed And in our publick addresses to him a more special care must be had that nothing be uttered before him that is unmeet to be offered to his dreadfull Majesty Rude clownish and homely expressions as also quibling jingling and all levity and trifling is very loathsome in Preaching but in Prayer much more Affectation of words curiosity and politeness becomes not the weightiness and awfulness of this duty Yea abruptness obscurity and all incongruity of speaking is to be shunned herein as much as possible and that only is to be used which is plain clear seemly weighty savory and affectionate In like manner all indecency of voice and gesture is to be watched against as an offensive thing and apt to expose the Service to the derision of proud scorners Yet a seasonable elevation of the voice or other apt expression of earnestness is not to be counted rudeness Sometimes a worthy man may not be aware of some uncomeliness in his tone or in the posture of his countenance or some other bodily gesture by reason of the fervour of his Spirit in the duty joyned with inadvertency towards those exterior and lesser things And sometimes an ill habit or custom is not easily broken off These inconveniencies are prevented or redressed by a wariness of disposition and a moderate self-distrust and the actual observation of what is gracefull or uncomely in others Prayer is a holy Converse with God wherein an humble confidence and Son-like freedom of Spirit with him is acceptable yet withall it calls for the greatest prostration of soul and the deepest reverence and Subjection Wherefore humbly to expostulate with God is no sauciness The whole current of the Prayers of Saints in Scripture doth warrant it and that not only now and then in extraordinary cases Indeed our ordinary concerns with God are no less than the safety of our immortal Souls the pardoning of our great and numberless offences the subduing of inveterate corruptions our escaping of many deadly dangers our victory over the adverse world the powerfull presence of his Grace the light of his Countenance as also the interests of his glory and of his Church and people and of the world in general that poor Souls may be delivered from the power of darkness and translated into the kingdom of his dear Son all which are of the highest moment and of themselves exceeding difficult though to God all things are possible and they all require vehemence and importunity not as if God needed to be moved or stirred up but that we may declare our selves duely affected Howbeit even the best things may be over-done and this over-doing is the marring thereof If in the expostulations of Prayer men shall utter perverse or frivolous things or speak absurdly daringly or irreverently they are highly culpable and guilty of abusing the most holy things and of contemning the most glorious and fearfull name of the Lord their God Our freedom of access to God and converse with him must not be turned into an irreverent and presumptuous familiarity Those that are guilty of this rashness are worthy of great rebuke But I-know well that the Spirit of Luke-warmness and profaness doth usually cast reproaches and scorns upon that zeal and fervency of Spirit that well becomes the Servants of the Lord and labours to make the most accceptable and profitable kind of Prayer to seem ridiculous It is against reason to think that the Ministers of the present age brought up under such eminent advantage for Ministerial abilities should not be able to speak to God in good and solid sense in an orderly method and in affective grave and seemly language as becomes the Solemnity of Gods Worship Experience will justifie the sufficiency of serious pious and painfull Preachers in general though the captious and curious and such as love to cavil have found fault and despised the profitable endeavours of those whom God hath owned Besides the offences that are committed in this matter proceed more from inadvertency and imprudence than from insufficiency and may be corrected by care and causion and good advice And it is no vanity to suppose such a competency of prudence easily attainable by all those that are competently qualified for this Office Indeed it cannot be expected but that some will be less able and less perfect than others in this performance and that the same persons may not be alike perfect therein at all times nevertheless there is no such want of Security that the Churches service will be well performed if any Prayer be used in the Church besides a prescribed Form For who can doubt but that persons of competent ability and prudence may upon due incouragement be spread throughout a Nation in such an Age of learning and knowledge And to say otherwise were to disparage the Reformed Religion And there is no just cause of doubt but that an able Minister may make use either of a precomposed or of an immediately conceived Form of words Yet in this matter there is great diversity of judgment and affection even unto much prejudice and opposition But the same minds might well be conciliated to both ways if rightly ordered The Question is here supposed to be of the outward mode in which two things are mainly to be regarded to wit that it be reverend and affective Such as are best persuaded of a pre-composed Form and find it expedient for them doubtless may rightly manage it to the edifying of themselves and others For which end they must needs in some parts thereof make use of occasional variation and inlargement though premeditated as minding the more particular requiries of several times and occasions But others by a habit of ready utterance and much exercise are well prepared to pray by the immediate conceptions of their mind in proper and decent words and can do it without any straining of invention and with much freedom of Spirit No more is here spoken that what impartial men will grant And why should any forbid them that are thus qualified to use their gift But if any should be
holy In the first times of Christianity the Scripture makes mention of Churches that were in particular houses teaching that Christian families should resemble Churches for piety and godly order By Family-godliness Religion thrives exceedingly and decays as much by the neglect thereof By Domestick instruction knowledge is much increased For this private particular Teaching is apt to be more heeded than that which is publick and general and persons are hereby prepared to attend with profit upon the publick Preaching Good principles are infused and impressions of good are made upon those that live under such government And where much may not be wrought at present towards conversion something may stick upon them which may afterwards appear when the grace of God shall visit them more powerfully Moreover National and Church Reformation should here begin Nations will be wicked and Churches corrupt while families remain disordered but by the reformation of these lesser Societies the larger are easily reformed as the whole street is made clean where every one will sweep his own door which is but an easie task It were most desirable that houses of eminent persons were exemplary in this kind as it appears King Davids was by that profession I will walk within my house with a perfect heart I will not know a wicked person he that walketh in a perfect way shall serve me But it is lamentable that in so many families of professed Christians of high and low degree wickedness carries it with a high hand in drunkenness swearing cursing open profanation of the Lords day in hatred of Godliness and contempt of Gods ordinances and that in many others free from debauchedness and open lewdness there is no face Religion no divine Worship performed no Godly discipline no instruction in the way of Godliness observed Should any professing subjection to God maintain under his charge and government an open Rebellion against God or at least a totall neglect of him Should not God rule where his Servant rules Wherefore it is the proper work of Christian housholders in their several houses to offer Prayers and praises to God dayly both Morning and Evening as the dayly Sacrifice to Sanctifie the Lords day in Prayer singing of Psalms reading the Scriptures and other holy Books in repeating Sermons instructing Children and Servants and in taking account of their diligence and proficiency under the means of Grace and this to be done not formally and customarily but conscienciously in good carnest and to good effect It is their charge also to hold a prudent hand over children in their Minority and not to indulge them in a course of idleness sensual pleasure or any inordinate liberty also to make intercession to God for those under their tuition to allow Servants time for secret duty lastly to purge their Families of sinfull disorders and to remove scandals as carefully as the Israelites cleansed their houses from Leaven at the time of the Passover As the Religious care of Superiors so the submission and teachableness of inferiors is injoyned Children Servants and Sojourners in Godly families being come into the Lords heritage and portion and under his special protection and the dispensation of his grace should not think it a yoke of bondage to live under such a Discipline and to be held unto such exercies but should improve the advantage and be followers of whatsoever is good and praise-worthy And whatsoever imperfections they find therein they should not malignantly aggravate the same but bless God for the good and consider the defects as the remainders of human weakness CHAP. VIII Private mutual Exhortations Pious discourse and edifying Conversation IT is also of great advantage when Christian people are inured in the way of Religious converse and discourse for edification For by this means they propagate the knowledge and love of the truth and keep themselves in Spiritual life and vigor and daily building up one another on their most holy faith advance heaven-ward And it is as comely as advantageous The royal Prophet understood what was seemly and worthy of him in his conversation and he saith I will talk of thy commandments before Princes and not be ashamed Is it not seemly for those that are risen with Christ to speak of the things above and for Fellowtravell rs towards the heavenly Kingdom to mention the affairs of their own country It is also sweet and lovely a partaking of that grace that was poured into Christs lips and it is pleasant to all such as savour the things of God Yea are not Converts bound by all means to seek the conversion of others We have received this holy commandment Let no corrupt communication proceed out of your mouth but that which is good for the use of edifying that it may administer grace to the hearers Indeed holy language proceeding from the mouths of Scandalous persons or detected hypocrites is disgraced and loseth its savour If affectation and vanity appear therein it hath not so sweet a relish But this can be no disparagement to gracious words which holy and humble men of inoffensive lives speak feelingly from the abundance of the heart and those that judge them hypocrites God will judge Moreover honest minds may be sometimes guilty of imprudence and thereby occasion some disgust and make that which is good and wholsom to be unacceptable and ineffectual Nevertheless t is a bad matter for any one from the baseness of some Hypocrites and the weakness of good Christians to take occasion of pouring out contempt upon this godly Practice Yea whosoever gives a check to it upon pretence of its unseasonableness and impertinency at some times are not well advised for the interest of true Religion because for one that is overforward herein a hundred are too backward and that among the Wise and Able who might reap a harvest of much good if they were not too shie or sluggish The most have need rather of the spur than the bridle in this case Wherefore discretion will mind the season in which every thing is beautifull and not inconsiderately force Discourse and run on therein when it will not be entertained as in the set times of other Mens sports or business Nor will it press any beyond due measure and what they can well receive lest that which in it self is precious become nauseous or untastfull Opportunity and leasure will sufficiently offer it self for set and solemn conference and besides this there will be room almost continually to put in by the by a word that may take effect How forcible are right words It hath sometimes come to pass that a short Saying occasionally let fall upon a prepared mind hath entred deep and stuck close Yea that which takes not much at present may be remembred and have its effect after a long time and then be matter of much Blessing and Praise The counsel of the wise Preacher looks this way In the morning sow thy seed in the evening with-hold not thy hand for thou
and carnall interests to false ways and vain inventions For which cause it behooves the zealous Religionist to be carefull even to jealousie that he be not imposed upon by himself or others and in this care heartily and intirely to resign and conform himself to the Law of God By such resignation and conformity he secures his own Soul and what in him lies the Sound state of Religion It is here acknowledged that what is written in nature is Gods Law as well as what is written in Scripture and that natural Revelation as well as supernatural is Divine and whatsoever is known of God by the Light of nature in the matter of Religious Worship is to be received as well as that which is known by the Light of Scripture and the divine Goodness is to be owned in both though in the latter it hath appeared more abundantly because therein is given us a full instruction in all things pertaining to Gods Kingdom which in the other is not given For the great mysteries of the Gospel could not be known by nature and in things that could be known thereby the light is but weak and glimmering and not easily able to fix the heart therein not so much for want of evidence in the object as from the pravity of our mind reason being laid asleep and all our faculties being sunk into the brutish life What is the utmost capacity of that light among the Heathens is hard for us to define and though it be harsh to determine that they were all utterly and universally forsaken of God yet it is evident both by Scripture and the lives of the Gentiles that Gentilism was a very forlorn state This is enough to shew the high favour of God toward the Church in supernatural Revelation by which he hath not only instructed us in things supernatural not otherwise to be known in this life but also more perfectly in the Laws of nature now transcribed into the Books of the Old and New Testament so that there is nothing of Religion or Morality that may not be found therein Besides the Law of God written in Nature and Scripture what certain and stable rule of Doctrine Worship Discipline and Conversation hath the Church to walk by that there can be no certainty or consent in meer or all Tradition or in the judgment of the ancient Fathers or the ancient practice of the Catholick Church is so evident as needs no confirmation and there can be no acquiescence or accord in the determinations of any visible universal Supream Power For whereas all Christians acknowledge the Divine Authority of the Scripture they neither do nor ever did nor will unanimously acknowledge that there is such a Power in being And the main Body of them that maintain'd such a Catholick Supremacy cannot agree in what subject the same resides whether in the Pope or a General Council And as several Popes so have several Councils of equal amplitude and authority often crossed one another and consequently some of both kinds must needs have erred And it still remains a controversie undeterminable which Councils are to be received and which to be rejected unless the whole Christian World hitherto disagreeing herein will be bound up by the resolves of one Party that can bring no better proof than their own pretended infallibility To all which may be added that an Oecumenical Council truly so called or a Representative of the universal Church was never yet congregated Wherefore let the Faithfull rest upon the old right foundation the Doctrine of the Prophets and Apostles whose infallibility is unquestionable Such being the fulness and perfection of holy Scripture which was given by Divine inspiration and that for this end that the man of God might be perfect throughly furnished unto all good works it must needs be safest in Divine matters not to be venturous without its warrant They best secure themselves from error who keep to that rule which is both perfect and infallible some pretending to lay open the folly of the way which they call puritanism affirm that the mystery thereof lies in this principle that nothing ought to be Established in the Worship of God but what is authorized from the Word of God Indeed there are those of that denomination who disallow whatsoever instituted Worship is not so authorized but they are not so ignorant as to suppose that all particular circumstances belonging to Divine Worship which admit of endless variation are defined in the Word of God such as are those natural and civil circumstances without which actions are not performable But they suppose a wide difference between these matters such as time place method furniture c. and those ordinances of Religion which they take for parts of Worship as being made direct and immediate signs of honour given to God by their use And all of this kind some do judge or at least suspect to be unlawfull that are not of Gods appointment My design obligeth me to shun the intangling of this Discourse with controversie and therefore I write not either for or against the lawfulness of such uncommanded Worship But it is sufficient for me to shew that the purity of Religion is more safe by acquiescence in that only which God hath prescribed than by addition of new ordinances of Worship devised by men who even the best of them may too easily deviate from the truth And who knows not that too much yielding to mens devised Forms and Rights which had a shew of Wisdom made way for the departure of so great a part of Christendom from the primitive Christianity All duties of the Law of nature may be clearly proved from Scripture though the particular instances thereof that are innumerable and their infinitely variable circumstances cannot be there expressed As for instituted Worship it is unquestionable that there is no such defect in those parts thereof that are of Divine authority as needs to be made up by the human addition of other new parts And it is granted on all hands that there are things meerly circumstantial belonging to it which are necessary in general but in particular not determined of God and must be ordered by the light of nature and human prudence according to the general rules of Gods word None that know what they say in magnifying the written Word will teach the People not to rely upon impartial reason which no true Revelation did ever contradict But we are so conscious of the weakness of human understanding that in case of any seeming contrariety between Scripture and Reason not to give the Scripture the preeminence we know is most unreasonable Is Scripture liable to be perverted so is Reason Is there obscurity and difficulty in the interpretation of Scripture so in human ratiocinations much more Whosoever can apprehend right reason can rationally apprehend Gods written word which is its own interpreter and whose authentick interpretation of it self we are inabled to discern by rational inferences and deductions
as well as the sense of any rational discourse whatsoever And the evidence of Gods Testimony is much more effectual than the arguments of human reason to command assent and quiet mens minds and appease their contests And if we yield not our controversies to be finally decided by this sacred Rule whither shall we go or wherein shall we all be bound up The truth is when men seek out vain inventions to please their own fancies or to serve their own ends and find their devised ways condemned by Gods word then they fall to derogate from its authority and sufficiciency and talk much of the impertinency and folly of those that insist upon it and cry up tradition and reason and that wisdom of Man that is but foolishness with God When things will not be as well as they should they must be as they may There be some usefull truths and practices that may be too dearly bought if purchased with the breach of the Churches Peace and Unity and the hazard of its whole Estate Howbeit then is the best state of things when the Apostolick Doctrine and Discipline is the standardmeasure of all and nothing is retained but what is plainly agreeable thereunto And the safety of pure Religion lies in as through a reformation according to this rule as the times will bear Let the severest reason that is impartial weigh the following words written by one of a Catholick Spirit and true to the Interest of Reformed Christianity touching our departure from Rome We should leave upon us no string or tassel of our ancient Captivity such as whereby they may take hold of us to pull us back again into our former bondage but look upon our selves as absolutely free from any tye to them more than in indeavouring their Conversion and Salvation which we knowing so experimentally not to be compassed by needless Symbolizings with them in any thing I conceive it our best Policy studiously to imitate them in nothing but for all indifferent things to think rather the worse of them for their using them as no Person of Honour would willingly go in the known Garb of any Lewd and Infamous Persons Whatsoever we Court them in they do but turn to our scorn and contempt and are more hardened in their own wickedness Wherefore seeing that needless Symbolizings with them doth them no good but hurt we should account our selves in all things indifferent perfectly free to please and satisfie in the most universal manner we can those of our own Party not caring what Opinions or Customs or outward Formalities the Romanists and others have and may have had from the first Degeneracy of the Church As for the word Popery it is not more odious than ambiguous among Protestants On the one hand some that will speak hard words against it have drawn it into so extreamly narrow a compass as to place it in little more than a secular interest of Power controverted between the Pope and the Princes and Prelates of Christendom and others that make it broader are yet very tender if not fond of many gross Corruptions of the Roman Church On the other hand some have extended it so far as to disparage things good and laudable and requisite and ignorantly call by that name whatsoever they fancy not Nevertheless those useless and offensive things taken up by the Papal Church since the time of their known Apostacy both Doctrines and Customs and that are theirs more peculiarly may justly be called Popish though they were not imposed as Apostolick commands or means of obtaining Pardon of Sin or of working Grace Why should we be tenacious of their Forms to the scandal of those of our own Belief How are we obliged or concerned to conform to their usages more than they are to ours Have they any Authority over us or are they any way a Rule unto us Are not the holy Scriptures of right both their Rule and ours Or can they upbraid us for departing from them in these at least unnecessary Opinions and Customs unless they upbraid us upon those grounds which we have rejected together with their Usurpation and and which if we receive again we must quit Protestancy it self This striving to come so near them whether tends it but to reduce us again into that Church For by all approaches to them they are not drawn one step towards us but are the more hardened and still they rest unmoveable on the rock of their pretended Supremacy and Infallibility The impurity of the Romish Church lies chiefly in its Superstition and Sensuality In the grosser part of its Superstition is manifold gross Idolatry and any way of symbolizing with Idolatry which is spiritual Whoredom should be dreaded by the chast Spouse of Chirst as the retaining of such Images as have been and are apt to be made objects of Religious Adoration and the making choice of the peculiar garbs and fashions of Idolaters in their worship Moreover where the gross Pollutions are avoided if their pomp and train of Ceremonies be retained they will be apt to take up the heart of such as are busied in them and to corrupt the Worship of God and make it a dead work and carnal Service and so the spirit and power of Godliness will decay and die among the People by this means Sensuality the concomitant of Idolatry and all gross Superstition is likewise manifested in their Devotions Of the Israelites Idolatry it is written The people sat down to eat and drink and rose up to play Sensual sports and pastimes are mingled with the Devotions of carnal Worshippers as is notably seen in the Popish Festivals And this makes the sensual part of Men addicted to such a way To pray a while and then to play is the business of their Sacred Solemnities But this course alienates the mind from true Holiness and tends to much Profaness and not only the Piety but the civility of a Nation will hereby much abate A Church that would maintain the purity of Religion the power of Godliness had need have its solemn days of divine Service distinct from the appointed times of carnal sport mirth and jollity CHAP. XV. The enmity of the World against Godliness and the Calumnies and Reproaches cast upon it considered THe security and increase of true Religion is a matter of no small difficulty The enmity against it is general and perpetual in the first race of Mankind it brake forth even to Bloud and throughout all Ages it hath been propagated that with great rage as well within as without the Pale of the visible Church The adverse World knows not the new Nature what it is for it knows not God whose Image it is The World is not only alienated from the Life of God but opposite to it by the antipathy of the carnal Life and so not only wants the true relish but hath a strong disrelish of the divine and heavenly Nature Moreover true Christianity is a light by which all things
state as a Jewel that hath its greatest lustre by the brightest light is maintain'd by the clearest knowledge In bright times the impostures and carnal designs of devised Doctrines and superstitious vanities will be made manifest and the hypocrisie being detected the Merchandize thereof will be quite marr'd In such times even the vulgar sort will expect from those in sacred Functions at least the appearance of a sober righteous and godly conversation with diligence in holy administrations Then the enemies of real Sanctity are put to hard shifts and forc'd to appear either in some colours of Truth or in the shame of their own nakedness For this cause the Followers of Truth make it their special interest as throughly to promote the most ample diffusion and universal increase of Knowledge among all ranks and sorts of Men as the Adverse partly seek to oppose and debase it We do not hereby mean an intermedling in difficult matters a smattering in controversies and certain curiosities of Opinions a store of unnecessary notions and of meer words and phrases which things are commonly erroneous and at the best but injudicious and puff up the half-witted and self-conceited and make them troublesom to themselves and others But that which is here commended for an universal increase and propagation is to understand the Principles of the Essential Truths of Christianity to see their evidence to judge rightly of their weight and worth and to view their coherence and besides these to know so much of other Truths as the different Capacities of Men will inable them for the bettering of their Knowledge in the Essentials The means of diffusing this Light are well known as the constant Preaching of the Word and the opening of the Principles of Religion in a due form of Cathechism the strict observation of the Lords Day repetition of Sermons â—…ious Conferences reading the Word and Prayer in Families profitable Communication among neighbour-Christians in their daily converse the spreading of practical Books written by Men of sound judgment and Ministers private applications to those of their own Charges with prudence and meekness For the same end that main Principle of Protestanism the judgment of Discretion as â—elonging to all Christians is to be asserted and â—…indicated against that Popish and brutish Doâ—…trine of implicit Faith in the Church's deâ—…rminations This is not to subject matters of â—aith to a private Spirit but to refer them to â—…e divine Authority of the holy Scriptures to â—…e apprehended in the due and right use of â—eason which is a publick and evident thing â—…d lies open to the tryal and judgment of all Men. And to Men of sober minds serious for the saving of their own Souls the Analogy of Faith in the current of Scripture is easily discernable Moreover the general increase of Knowledge lies much in the ingenuous Education and condition of the common People in opposition to sordidness slavery and brutish rudeness Though some look upon the vulgar sort with contempt and seem to value them no more than brute Animals and think it enough that their Governors understand and consider for them and not they for themselves yet Christ hath shed his Blood as much for the redemption of that Sort as of the Noble and Mighty and Prudent and he hath made no difference between the one and the other in the conditions of Salvation and in the priviledges and ordinances of his Kingdom As for the receiving of the Grace of God the Scripture casts the advantage on the poorer and meaner side Not many wise Men after the flesh not many mighty not many noble are called was the observation of St. Paul and St. James witnesseth that God hath chosen the Poor of this world rich in Faith and Heirs of his Kingdom And those whom God hath chosen must needs be instructed in his Will That reasonable service that he requires none can perform without Knowledge Ignorance is opposite to the nature and being of true Christian Piety which is not at all where it is not received with understanding This general increase of Knowledge hath fallen under a great suspicion of evil and it may be under the jealousie of Rulers as disposing Men to Sedition Rebellion Herisie and Schism But how great a reproach is hereby cast upon human Nature or political Government or both that the more rationally apprehensive the Body of a People are they are so much the more ungovernable as if Government could not stand with the proper dignity and felicity of human Nature What manner of civil State is that which degrades the Subjects from Men to Beasts for a more absolute Dominion over them What manner of Christian Church is that which to prevent Heresie and Schism takes order that its Members be no Christians It is an unchristian inhuman policy in Church or State the foundation whereof is laid in the Peoples ignorance As for the true interest of Rulers it is not weakened but strengthened by their Peoples knowledge which in its right and proper tendency makes them more conscientious and however more circumspect and considerate and consequently more easily manageable by a just and prudent Government But gross ignorance tends to make them barbarous and belluine and in their mutinies and discontents uncounsellable and untameable and therefore very incongruous to a State governed by the Principles of Christianity or Humanity CHAP. XX. The advantage of Human Learning to the same end THough Religion rests not on human Learning as its main support yet it seeks and claims the necessary help thereof Those whom God designs for eminent service he indues with eminent gifts either by means or miracle and he gives every intrusted Servant a measure answerable to his degree The Apostles who laid the foundation were wise Master-builders and surely it was not the mind of Christ that Wisdom should die with them when he settled his Church to indure throughout all Ages and promised to be with it to the end of the World It is said indeed that the foolishness of God is wiser than Men and the weakness of God is stronger than Men. But that which is so called is not foolishness and weakness indeed but only so accounted by the pride of carnal Wisdom In this Learned age the Antichristian State in Christendom is forced to advance Learning in its own defence And now without Learning either divinely inspired or acquired by means we cannot defend our selves against it Wherefore to destroy the supports of Learning is the way to subvert Religion Yea though we were not ingaged by such strength of the Adversary to provide for our own defence yet solid human Learning doth of it self notably advance Divine Truth The Learning that was spread over the World in the primitive times of Christianity apparently made way for that sudden and ample spreading of the Gospel And the Reviving thereof after an universal decay no less apparently made way for the breaking forth of this clearer Light of the Gospel
Lot of inheritance in the glory of it doth not value the concerns thereof above all his chief joys that are but of this World A zeal for the common Faith and a constraning love to all the Faithfull hath excited a very mean and weak one to do what he was able on this important Subject impartially searching after their common good Let the Prince of this Society one of whose names is Counsellour deliver his Flock from all dangerous and disadvantageous error and from wandring in broken Parties by unstable and divided Counsels and shew them graciously the right way of maintaining a consistency among themselves and of gaining upon the reconcilable part of men And forasmuch as this Prince and Leader is the Lamb of God whose Banner is Love let his people every where be acted by the Spirit of Love and shew forth the meekness of Wisdom in all good Conversation with Humility Patience and Long-suffering having this Principle deeply imprinted in them The Wrath of Man worketh not the Righteousness of God The point of CHURCH-UNITY AND SCHISM Discuss'd CHAP. I. Of the Church and its Polity THe Church is a Spiritual Common-wealth which according to its primary and invisible State is a Society of regenerate Persons who are joyned to the Lord Christ their Head and one to another as fellow Members by a mystical Union through the Holy Spirit and are justified Sanctified and adopted to the inheritance of Eternal Life but according to its secondary and visible state it is a Society of Persons professing Christianity or Regeration and externally joyned to Christ and to one another by the Symbals of that Profession and made partakers of the external priviledges thereunto belonging There is one Catholick Church which according to the invisible Form is the whole company of true Believers throughout the World and according to its visible Form is the whole company of visible Believers throughout the World or Believers according to human judgment This Church hath one Head and Supream Lord even Christ and one Charter and System of Laws the Word of God and Members that are free Denizons of the whole Society and one Form of Admission or solemn Initiation for its Members and one kind of Ministery and Ecclesiastical Power This Church hath not the power of its own Fundamental Constitution or of the Laws and Officers and Administrations intrinsecally belonging to it but hath received all these from Christ its Head King and Lawgiver and is limited by him in them all Nevertheless it hath according to the capacity of its acting that is according to its several parts a power of making Secondary Laws or Canons either to impress the Laws of Christ upon its Members or to regulate circumstantials and accidentals in Religion by determining things necessary in genere not determined of Christ in specie As the Scripture sets forth one Catholick Church so also many particular Churches as so many Political Societies distinct from each other yet all compacted together as parts of that one ample Society the Catholick Church Each of these particular Churches have their proper Elder or Elders Pastor or Pastors having authority of teaching and ruling them in Christs name An Ecclesiastical Order of Presbyters or Elders that are not Bishops is not found in holy Scripture For all Presbyters or Elders being of a sacred Order in the Gospel Church that are any where mentioned in Scripture are therein set forth as Bishops truly and properly so called and are no where set forth as less than Bishops These Elders or Bishops are Personally to Superintend all their Flock and there is no grant from Christ to discharge the same by Delegates or Substitutes A distinction between Bishops and Presbyters and a Superiority of the former over the latter was after the Scripture times anciently and generally received in the Christian Church Yet it was not a diversity of Orders or Offices essentially different but of degrees in the same Office the essential nature whereof is in both The Bishop of the first Ages was a Bishop not of a multitude of Churches but of one stated Ecclesiastical Society or single Church whereof he was an immediate Pastor and he performed the work of a Bishop or immediate Pastor towards them all in his own Person and not by Delegates and Substitutes and he governed not alone but in conjunction with the Presbyters of his Church he being the President Though several Cities in the same Kingdom have their different municipal Laws and Priviledges according to the diversity of their Charters yet particular Churches have no Divine Laws and Priviledges diverse from each other but the same in common to them all because they have all the same Charter in specie from Christ. Therefore each of them have the same power of Government within themselves And the qualifications requisite to make men Members or Ministers of the Universal Church do according to Christs Law sufficiently qualifie them to be Members or Ministers of any particular Church to which they have a due and orderly call Local presential Communion in Gods Ordinances being a main end of erecting particular Churches they should in all reason consist of Persons who by their cohabitation in a vicinity are capable of such Communion and there may not be a greater local distance of the Persons than can stand with it A Bishops Church was anciently made up of the Christians of a City or Town and the adjacent Villages who might and did Personally meet together both for Worship and Discipline All Christians of the same local Precinct are most conveniently brought into one and the same stated Church that there might be the greatest Union among them and that the occasion of straggling and running into several Parties might be avoided Yet this local partition of Churches is not of absolute necessity and invariable but if there be some insuperable impediment thereof the partition must be made as the state of things will admit No Bishop or Pastor can by Divine right or warrant claim any assigned circuit of Ground as his propriety for Ecclesiastical Government as a Prince claims certain Territories as his propriety for Civil Government so that no other Bishop or Pastor may without his Licence do the work of the Ministery in any case whatsoever within that Circuit It is not the conjunction of a Bishop or Pastor with the generallity or the greater number of the People that of it self declares the only rightfull Pastor or true Church within this or that Circuit For many causes may require and justifie the being of other Churches therein Seeing particular Churches are so many integral parts of the Catholick Church and stand in need of each others help in things that concern them joyntly and severally and they have all an influence on each other the Law of Nature leads them to Associations or Combinations greater and lesser according to their capacities And the orderly state that is requisite in all Associations doth naturally require some regular
of words Ye have heard brethren as well in your private examination and in the exhortation and holy Lessons taken out of the Gospels and Writings of the Apostles of what dignity and how great importance this Office is whereto ye are called that is to say the Messengers the Watchmen the PASTORS and Stewards of the Lord to teach to premonish to feed to provide for the Lords Family I mention my Ordination according to the Episcopal Form because it is of greatest esteem with them to whom this Representation is more especially tendred Nevertheless I own the validity of Presbyterial Ordination and judge that Ministers so Ordained may make the same defence for exercising the Ministery in the same case that is here represented Christ is the Author and the only proper Giver of this Office and though he give it by the mediation of men yet not by them as giving the Office but as instruments of the designation or of the solemn investiture of the Person to whom he gives it As the King is the immediate Giver of the power of a Mayor in a Town Corporate when he gives it by the Mediation of Electors and certain Officers only as instruments of the designation or of the solemn investiture of the Person I am not conscious of disabling my self to the Sacred Ministrations that belong to the Office of a Presbyter by any Opinion or Practice that may render me unfit for the same Touching which matter I humbly offer my self to the tryal of my Superiors to be made according to Gods Word Nothing necessary to authorize me to those Ministrations is wanting that I know of I am Christs Commissioned Officer and I do not find that he hath revoked the authority which I have received from him And without the warrant of his Law no man can take it from me Nor do I find that the nature of this Office or the declared will of Christ requires that it be exercised no otherwise than in subordination to a Disocesan Bishop That I do not exercise the Ministery under the regulation of the Bishop of the Diocess and in other circumstances according to the present established Order the cause is not in me who am ready to submit thereunto but a bar is laid against me by the injunction of some terms in the lawfulness whereof I am not satisfied whereof I am ready to give an account when it is required I do not understand that I am under any Oath or Promise to exercise the Ministery no otherwise than in subordination to the Bishop or the Ordinary of the Place The promise made at my Ordination to obey my Ordinary and other chief Ministers to whom the government and charge over me is committed concerns me only as a Presbyter standing in relation to the Bishop or Ordinary as one of the Clergy of the Diocess or other peculiar Jurisdiction in which relation I do not now stand being cast out and made uncapable thereof Moreover in whatsoever capacity I now stand the said Promise must be understood either limitedly or without limitation If limitedly as in things lawfull and honest as I conceive it ought to be understood then I am not bound by it in the present case For it is not lawfull nor honest for me to comply with the now injoyned Conformity against my conscience or in case of such necessitated non-compliance to desist from the Ministery that I have received in the Lord. If it be understood without limitation it is a sinfull promise in the matter thereof and thereupon void Absolute and unlimited obedience to man may not be promised Let it be considered also that the objected promise could not bind me to more than the Conformity then required But since my Ordination and Promise then made the state of Conformity hath been much altered by the injunction of more and to me harder terms than formerly were injoyned When I was Ordained I thought that the terms then required were such as might be lawfully submitted to But young men such as I then was may be easily drawn to subscribe to things publickly injoyned and so become engaged before they have well considered The Ordainer or Ordainers who designed me to this Office of Christs donation and not theirs could not by any act of theirs lessen it as to its nature or essential state Nor can they derogate from Christs authority over me and the obligation which he hath laid upon me to discharge the Office with which he hath intrusted me That a necessity is laid upon me in my present state to preach the Gospel I am fully perswaded in regard of the necessities of Souls which cry aloud for all the help that can posibly be given by Christs Ministers whether Conformists or Nonconformists The necessary means of their Salvation is more valuable than meer external Order or Uniformity in things accidental I receive the whole Doctrine of Faith and Sacraments according to the Articles of the Church of England and am ready to subscribe the same I have joyned and still am ready to joyn with the legally established Churches in their publick Worship The matter of my sacred Ministrations hath been always consonant to the Doctrine of the Reformed Churches and particularly of the Church of England I meddle not with our present differences but insist on the great and necessary points of Christian Religion I design not the promoting of a severed Party but of meer Christianity or Godliness I am willing to comply with the will of my Superiors as far as is possible with a safe conscience and to return to my Ministerial station in the Established Churches may I be but dispensed with in the injunctions with which my conscience till I be otherwise informed forbids me to comply In the whole of my dissent from the said injunctions I can not be charged with denying any thing essential to Christian Faith and Life or to the constitution of a Church or any of the weightier matters of Religion or with being in any thing inconsistent with good Order and Government My Case as I have sincerely set it forth I humbly represent to the Clemency of my Governours and to the charity equity and â—â—â—â—â—r of all Christs Ministers and People 〈◊〉 〈◊〉 e I design to follow after the things which make for Peace and I hope I am not mistaken in the way to it I. C. FINIS Books lately Printed for Tho. Parkhurst at the Bible and Three Crowns in Cheapside ONe Hundred of Select Sermons upon several occasions by Tho. Horton D. D. Sermons on the 4th Psal. 42. Psal. 51. and 63. Psal. by Tho. Horton D. D. A Compleat Martyrology both of Foraign and English Martyrs with the Lives of 26 Modern Divines by Sam. Clark A Discourse of Actual Providence by John Collings D. D. An Exposition on the 5 first Chapters of the Revelation of Jesus Christ by Charles Phelpes A Discourse of Grace and Temptation by Tho. Froysall The Revival of Grace Sacramental Reflections on the Death of Christ as Testator A Sacrifice and Curse by John Hurst A Glimps of Eternity to Awaken Sinners and Comfort Saints by Ab. Coley Which is the Church or an Answer to the Question Where was your Church before Luther by Rich. Baxter The Husbandmans Companion or Meditations sutable for Farmers in order to Spiritualize their Employment by Edward Bury Mr. Adams Exposition of the Assemb Catechism showing its Harmony with the Articles and Homilies of the Church of England The present State of New-England with the History of their Wars with the Indies Popery an Enemy to Truth and Civil Government by Jo. Sheldeck Spelling Book for Children by Tho. Lye Principals of Christian Religion with Practical Applications to each Head by Tho. Gouge Almost Christian by Matth. Mead. Godly Mans Ark by Edmund Calamy Heaven and Hell on Earth in a good or bad Conscience by Nath. Vincent Little Catechism for Children with short Histories which may both please and profit them by Nath. Vincent Ark of the Covenant with an Epistle prefixed by John Owen D. D. This Author hath lately Published this Book Intituled The Kingdom of God among men A Tract of the sound state of Religion or that Christianity which is described in the holy Scriptures and of things that make for the security and increase thereof in the World designing its more ample diffusion among professed Christians of all sorts and its surer propagation to future Ages Printed for Tho. Parkhurst
steddiness purity and soberness This new nature while it is lodg'd in the earthly tabernacle is clogg'd with many adverse things especially the relicks of the old nature which cause much vanity of thoughts indisposedness of mind motions to evil and aversations from good and somtimes more sensible disorders of affections and eruptions of unruly passion and aberrations in life and conversation The same divine principal is in some Christians more firm lively and active than in others yet it is habitually prevalent in them all and it resists and overcomes the contrary principle even in the case of most beloved sins and strongest temptations and perseveres in earnest and fearful indeavours of perfecting holiness in the fear of God And whatsoever degree of sanctity is obtained it ascribes wholly to the praise of Gods grace in Christ and the power of his spirit Christianity being known what it is it may easily be known what it is not and so the false disguises of it may easily be detected Forasmuch as it looks far higher than the temporal interests of mankind in the settlings of this life though it doth not overlook them it cannot be thought to have done its work in making men meerly just-dealers good neighbours and profitable members of the Common-wealth for such may be some of them that are without Christ without the hope of the Gospel and without God in the world Moreover it cannot lie so low as in a bare belief of the Gospel and an observance of its external institutes accompanied with a civil conversation As for such as rest in these things what are they more in the eye of God than the heathens that know him not And wherein do they differ from them except in a dead faith and outward form taken up by education tradition example custom of the country and other such like motives Nor doth it lie in unwritten doctrines and ordinances of worship devised by men nor yet in curiosities of opinion or accidental modes of Worship discipline or Church-government nor in ones being of this or that Sector party nor in meer Orthodoxality all which being rested in are but the false coverings of hypocrites It is not the lax and easie low and large rule by which Libertines and Formalists yea some pretended perfectionists do measure their own righteousness who assert their perfectness by disannulling or lessening the law of God In a word it is not any kind of morality or vertue whatsoever which is not true holiness or intire dedication to God and therefore much less is it that loose and jolly religion of the sensual gang who keep up a superficial devotion in some external forms but give up themselves to real irreligion and profaneness and bid defiance to a circumspect walking and serious course of Godliness And now it is too apparent what multitudes of them that prophess the faith of Christ are Christians in name only and not indeed Their alienation from the life of God and their enmity against it and their conformity to the course of this world in the lusts thereof doth testifie that they have not received the grace of God in truth But Christians indeed according to the nature of Christianity above expressed which is now in them though not in the highest yet in a prevalent degree do make it their utmost end to know love honour and please God to be conformable to him and to have the fruition of him in the perfection of which conformity and fruition they place the perfection of their blessedness In the sence of their native bondage under the guilt and power of sin they come to the Mediator Jesus Christ and rest upon him by the satisfaction and merit of his obedience and suffering to reconcile and sanctifie them to God and accordingly they give up themselves to him as their absolute Teacher and Ruler all-sufficient Saviour Having received not the Spirit of the world but that which is of God they are crucified to the honours profits and pleasures of the world and have their conversation in heaven and rejoyce in the hope of glory and prepare for sufferings in this life and by faith overcome them The law of God is in their hearts and it is the directory of their practice from day to day by the touchstone of Gods word they prove their own works and come to the light thereof that their deeds may be made manifest to be wrought in God They draw nigh to God in the acts of religious worship of his appointment that they may glorifie him and enjoy spiritual communion with him and be blessed of him especially with spiritual blessings in Christ and as God is a Spirit they worship him in Spirit and in truth It is their aim care and exercise to keep consciences void of offence towards God and towards men and to render to all their dues both in their publick and private capacities and to walk in love towards all not excluding enemies and to do all the good they can both to the souls and bodies of men but those that fear God they more highly prise and favour The remainder of corruption within themselves they know feelingly and watch and pray and strive that they enter not into temptation and maintain a continual warfare against the Devil the world and the flesh under the conduct of Jesus Christ their Leader according to the laws of their holy profession with patience and perseverance In the midst of a crooked and perverse generation they indeavour to be blameless and harmless as the Sons of God and to shine as lights in the world and by the influence of their good conversation to turn others to righteousness Such is the Character of those persons upon whose souls the holy doctrine of the Gospel is impressed and in whom the Christian religion hath its real being force and vertue These are partakers of the heavenly calling and set apart for God to do him service in the present world and afterwards to live in glory with him for ever These are the true Church of God the Church being here taken as mystical not as visible and these are all joyned together by one Spirit in one Body under Christ their Head in the same new nature having one rule of their profession and one hope of their calling These are a great multitude which no man can number of all nations and kindreds and people and tongues yet hitherto not proportionable to the rest of mankind And they continue throughout all ages but in greater or lesser numbers and more or less refined from Superstition or other corruptions and more or less severed from the external communion of the Antichristian State according to the brightness or darkness of the times and places wherein they live CHAP. II. Things pertaining to the Sound State of Religion And first holy Doctrine THe advancement of the Christian life which hath its beginning in the new birth being the great end propounded in this discourse in reference to this end
rash with their mouths and hasty to utter any thing before God that is unmeet they are subject to the discipline of the Church to be censured for their errour Moreover heightened affections inlarge the heart and open the mouth and do not make a man at a stand for want of words Indeed astonishing affection or an extasie of Spirit may put one to such a stand but that rarely takes hold of any in a pubick performance But a calm admiration and reverence of God and seriousness and earnestness of address to him doth not hinder but further apâ—expressions For the use of one constant Form it hath been pleaded that a stranger may thereby the better know how we Worship God and that the people better understand and remember that to which they are continually used But on the other hand variety and newness of matter and words are more apt to quicken the affection and perfect the understanding also especially of the attentive whenas under the constant rehersal of one thing the faculties grow flat and dull Besides in the use of this liberty and variety the Prayer being ordinarily the same for substance in the main the vulgar apprehension and memory is help'd by the sameness of the main substance and scope and the affections are raised and the understanding further edified by that which is new in the frame and method and particular matter and the peoples more particular variable concernments are provided for by a more peculiar accommodation and respect thereto as occasions vary And by the received doctrine of Faith a stranger may be sufficiently ascertain'd of the substance of the Worship to be celebrated For a Doctrine of a Church governs its Worship and it is well known that one the same tenor thereof will pass through the several congregations of a nation that are not confined to a stinted Form yet combined in the same faith and order And when all is said that management and performance of this Service is the best that is most effectual to make the Comers thereunto more perfect in knowledge more devout and zealous towards God more pious and blameless in their conversation and every way more perfect in the divine life and it will be so acknowledged by them that are discerning and serious in the things of God But to conciliate the minds of men diversly affected in this matter and to prevent the inconveniencies and to obtain the good of either way a prescribed Form and a free Prayer will do best together in reference to the Churches peace and edification CHAP. VI. The right Administration of Ecclesiastical discipline THe Ministers of Christ and Stewards of the mysteries of God are Pastors of the Church and Pastoral authority includes both teaching and ruling and implies the peoples subjection in the Lord to their Doctrine and discipline To bereave the Church of discipline is to leave it unfurnished of that means which is necessary to the preservation of all orderly Socities of mankind It is to turn the Garden of the Lord by plucking up the fence thereof into a Common or Wilderness The power intrinsecal to this Office is not secular and coercive by temporal penalties but purely Spiritual which is in the name of Christ and by authority from him the chief Pastor to watch over the Flock to encourage them that live conformably to the Gospel by the consolations thereof and to warn them that walk disorderly and if any continue obstinate therein to declare them unworthy of Church-Communion and Christian converse and to require the faithful to have no fellowship with them to the intent that they may be humbled and reformed As the Discipline of all Societies is to be regulated by their true interest and and chief scope so is this of the Church of God Now the Christian Church looks mainly to the honour of Christ and the glory of Gods grace in him and to the Salvation of men for which ends it was ordained And consequently its true interest lies in the conservation and augmentation of true Christianity or the power of godliness but that Church interest which is elsewhere fixed and levelled to an other mark appertains to a carnal and worldly State set up in the room and pretence of this Spiritual Society The Churches true and proper excellency lies not in worldly splendor opulency and power nor in outward rites and formal unity nor in the stability and amplitude of a meer external State but in the inward light and life in the unfained faith and love in the purity and Spiritual unity of believers and in the security and advancement of this internal State and of the external State in order to the internal Wherefore the right end of discipline is not to promote temporal glory and opinions and formalities thereunto subservient but the Apostolick faith and worship and the regeneration of the professors thereof and their sincere devotion Godly unity Sobriety Righteousness Brotherly-kindness and common Charity and all the vital parts of Christianity and to keep and cast out Heresie Superstition Profaness Unrighteousness and all wicked error and practice that tends to frustrate the designs of Christs Gospel as also to prevent and remedy the causless tearing and renting of Churches and those alienations and animosities among Christians that proceed only from the wills and lusts of men And the management hereof to this right end is of far greater consequence than any scrupulosity or preciseness about its external form and order Nay if an external order could be proved to be primitive and Apostolical and were perverted and abused to inforce corrupt doctrines scandalous and insnaring inventions and impositions and in a Ceremonial strictness to indulge real profaness and discourage true Godliness it were no other then the mystery of a carnal state under a Spiritual name having a form of godliness but denying and suppressing the power thereof The right end of Discipline being such as hath been declared it follows that its proper work is to incourage Godliness and to disgrace open sin Accordingly being rightly managed it admonisheth the unruly casts out the obstinate and restores the penitent About these things it is active watchfull and vigorous What severity it hath it exerciseth in correcting real scandals and gross breaches of Gods Law and in maintaining the Churches peace against those that cause divisions and offences contrary to the Doctrine which we have received that is the Doctrine of Christ and his Apostles But it careth little for those matters wherein the life and power of Religion and the Churches peace and edification is unconcerned Much less doth it seek to quench godly zeal and to hinder the necessary means of the increase of true godliness or to afflict peaceable and pious Christians by any needless rigors CHAP. VII Religious Family-government IN the time of the Law the solemn Dedication of houses was in use the Solemnity expressing that holy exercises should be performed in it and that the houshold should be