of these at all yet keeping the other which is the Main he shall be accounted of as well as the Circumcised See more to the same purpose in verse 27. he roundly concludes And shall not the Vncircumcision i. e. the Person uncircumcised if it fulfil the Law judge thee who by the Letter and Circumcision dost transgress the Law And verse 28 29. But he is a Jew So we may say upon the same principle of reasoning he is a Christian not which is one outwardly or is baptized only outwardly but he is a Christian indeed that is one inwardly and Baptism is that of the Heart in the Spirit and not so much in the Letter or in literal Baptism whose praise on this account is not of men but of God So the conclusion for our purpose is fair viz that though a man should not be baptized at all with outward or water Baptism but should scruple that or the time of it or the subject of it yet if he be and can be judged to be a true Christian by his acknowledgment of Christ and purposing or promising to walk in his way it is enough as to God's acceptance and it is strange it should not be so to men and consequently the Christian Religion doth allow a free Communion to all differing in all such like things I would have all that read this to mind it and to look upon the Scriptures before them to see what a little matter they make of those differences about Ordinances and Ceremonies which may or may not be used and practised without scruple or trouble among Christians and learn to estimate men not for such things as these but for their real worth and usefulness To this add chap. 14. of this Epistle where we find Christians differing about keeping of Days and about Meats some making Conscience of keeping some Days more than others so of Meats making a difference and Conscience of eating some not others verse 2 5. One esteems one day above another another esteemeth every day alike What does the Apostle now does he perswade the one to come over to the other No such matter but what does he do to end the Controversie Even this exhorts that one should bear with and not judge and censure another See the whole Chap. for this and consider it well with the Apostles manner of reasoning in it he accounts that every one of them may mean well and serve God in his way Verse 6. He that regards a day regardeth it unto the Lord. He that regards not a day to the Lord he doth not regard it i. e. 't is for the Lord's sake he hath no regard to it He that eateth eateth to the Lord and he gives God thanks And he that eateth not to the Lord he eateth not and he giveth God thanks both give God thanks both think they serve and please him and therefore in the mean time should live at peace one with another and all others with them But further What are now the common Principles whereupon they should agree and keep and maintain Love and Charity and Christian Communion together Not at all these things in Question among them but the Apostle lays them down in verse 17. For the Kingdom of God is not stands not in meats and drinks days and times or in the observation of things of this nature wherein men are at liberty but it consists in Righteousness we are to understand that Righteousness before described that is distinguished from those things in difference Righteousness in the most excellent sence c. He adds and in peace i. e. peace and quietness one with another notwithstanding such differences and joy in the Holy Ghost or joy in the Holy Spirit i. e. rejoycing in that common Interest and Spirit they all have that are in Christ Jesus being made like unto him of the same Spirit and heavenly Nature with him which is wrought in them by the holy Spirit they should rejoyce and love one another because they all partake of the same blessed divine Nature and Spirit And upon this account also and upon no other have their Names written in the Book of Life It follows verse 18. For he that in these things serveth Christ i. e. to make the Apostles Argument compleat and pertinent though he wants or differs in other things yet is acceptable to God and approved of men i. e. He ought to be approved of men and is approved by all wise men and understanding Christians as to all Christian purposes and services otherwise He proceeds in his Argument and the use of it ver 19. Let us therefore follow after the things which make for peace i. e. better things than those about which you contend and which may edifie or things wherewith one builds as the word signifies another in all Christian Faith and Vertue In 1 Cor. 7.19 Circumcision is nothing and Vncircumcision is nothing what then but the keeping the Commandments of God c. But were not Circumcision and other Ordinances which are signified under or by this the Commandments of God They were so but in comparison of and coming in competition with the great things of the Law they were in such comparison no Commandments c. and as to the occasion of this saying and assertion Christian men are here by the Apostle commanded to keep their Places fulfil their Covenants and Contracts doing service to them with whom they have covenanted to be Servants all which was of greater use and necessity and of more honour to the Gospel than to stand upon such kind of things as Circumcision c. his drift may be seen from the 17th to the 24th verse Another Scripture is Col. 2. v. 11. In whom also ye are circumcised with the Circumcision made without hands in putting off the body of the sins of the Flesh c. The Apostle here to take them off from admiring and making too much of outward Circumcision and there is the same Reason of outward Baptism tells them there was no great need of it so they had the inward Circumcision the inward Baptism v. 12. They are buried with him in Baptism i. e. Spiritually but really baptized into his death according to the sence and meaning of Rom. 6. v. 4. Therefore we are buried with him in or by Baptism into death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newness of Life The burying here is of the same nature and kind with the rising again as is more plain v. 13. And you being dead in your sins and Vncircumcision of your Flesh hath he quickened together with him c. And though this place and some others are not brought absolutely to exclude a Literal or Water-baptism to them that think themselves under the Obligation of it yet it is the Spiritual and Mystical Baptism that is principally meant and doth principally if not only suit and accommodate the Apostles Intent
in fear lest a cold flat indisposed Spirit grow upon them so that at last they may come to be hardened and deceived that in seeing they may think they see but not indeed perceive In hearing they may think they hear but not understand and that their eyes may come to be closed that they cannot see And is not this a most dangerous and dreadful state which men come unto by neglect and by not being diligent earnest constant and servent in stirring up themselves in and to all holy Ways and Services And it matters not as to the danger and dreadful effects coming thereby whether these come by minding other things and by their being ingaged in this present World or whether they come through a vain Phanatick Enthusiastick perswasion that they are not to act in religious Duties except extraordinarily moved to it for still a neglect there is from what cause soever it comes the danger and ill effects are the same That this ill and insensible Spirit is the effect of such Enthusiastick Notions or Apprehensions is most manifest in our days and to that pass by these means some come that they neither pray by themselves nor pray or worship God in their Families they neither pray with them nor for them nor for any except some extraordinary motion puts them upon it and so at last they Worship not God at all neither in publick nor as far as any can understand in private and in fine do hardly profess or give any account of their belief in Christ Jesus nor whether they be of the Christian Religion or of any Religion or whether they be only Civil Pagans you shall seldom hear them mention the Name of Christ Jesus with any reverence or expressions of any tolerable Love and Affections to him Fourthly Because these kind of men before they come to be so bad do seem to rest much upon the motions of the Spirit of God as they pretend For indeed to speak the truth there are extreams on both sides for as these will do nothing without such motions and impulses others on the other hand rest too much in their forms of Devotions or in their natural Parts and Abilities and so do not look for nor seriously attend unto nor pray for the Divine Illumination and Communication of the holy Spirit who certainly to humble sincere minds waiting on him and asking his help will never be wanting But I say seeing such extreams and mistakes there are let us see what the Scriptures teach us and what we may reasonably expect of Grace and Assistance in this kind to help us in all holy Christian Works and Services and we find the Holy Ghost is often spoken of in the Scripture especially in the New Testament as an helper and assistant to us in the things of God and of Christ Jesus as E. G. for the understanding of them and our Illumination in them for the remembrance and bringing of them and all fit things unto our minds for the helping of us in the performance of them and because our weakness ignorance and indisposedness is great and our infirmities many still accompanying us in all Religious Services and especially in the Work and Duty of Prayer which is that we gave for an instance for all the rest I say it is plain and manifest enough that the Holy Spirit of God is promised to us and doth concern himself in us about these things but we are no where taught that ordinarily his Motions are of such a hot and strong Nature that we cannot resist them but on the contrary that men do resist him and that his Operations may be resisted and as to the Effect frustrated he may be grieved and depart from us not being entertained by us as he ought And that his Motions are ordinarily soft and still not coming in a Storm not in Thunder or with a Torrent but such that by men careless earthly lovers of and busie in this present World or otherwise indisposed or ill-disposed may not be felt or understood because not attended unto c. Fifthly That his Motions and Workings in us are and always must be in and by our Reasons and Understandings as we are men because by the faculties we as men are indued with and according to them we must judge whether such Motions are good or not whether the things and works we are put upon and moved to are good fit seasonable and presently useful orderly and comely whether for edification to our selves or profit to others we are to know consider and judge of the quality of those Motions and to understand our selves lest we follow an ill Spirit as well as the good and holy Spirit of God Finally consider we serve the infinitely Wise God that takes no pleasure in Fools nor in inconsiderate Works Ways and Worships unless we know what we do and why A meer Motion therefore or Impulse or strong Inflation and Work upon the mind is not to be followed without further Tryal and Judgment pass upon it Sixthly And in particular when we speak of the help and quickning of the Spirit of God especially in our Prayers it is not needful nor have we any good Reason to expect that he should dictate to us the very words and expressions we are to use in them but the things and matters we are to pray for with necessary and fit Arguments by which our Prayers are pressed and inforced c. So when we come to consider our state and condition and what things we have to pray for it is then proper for the holy Spirit to bring those fit and apt things to our minds especially to do this upon great and weighty occasions and in times of great necessity and troubles which that place Rom. 8. seems to have a special respect unto And again we have great need of this Divine help to raise and to bear up our hearts and to maintain a Spirit in us both constant and fervent and to keep us from deadness and formality and to mind us what we have prayed for and what we have in design that we may pursue it to the utmost till we have obtained what we desire and further by his blessed Motions and Assistance to help us against the flatness and dulness of our hearts and to stir us up to a continuance and incessantness in it with many other needful helps as occasion is and requires both in this of prayer and in all other things respecting the perseverance and safe conduct of a Christian Life in order to Eternal Life Seventhly It is not to be denyed but that at some times there may be occasion but very rarely to work upon to move and act some men at a more than ordinary rate as the Prophets and Apostles were at some times when they had some extraordinary Work to do but this I say if it be at all must needs be rare extraordinary and seldom done Considering First That there needs now no new Revelation of the
Priviledges of the Nation and the Kingdom you live in and in which you were born and that therefore you should concern your selves as you do I Answer First And Pray you however as hath been said that if you do it it may be according to your Places and Callings peaceably without scandal so as not to be justly accounted busy or pragmatical nor to contradict any of those holy Christian Rules that are superior to all Civil rights whatsoever Secondly I Answer If the Laws be hard against you how can that be help'd or how can you struggle against it seeing it is your own principle that the English Laws do secure the English Rights And that the people are to be both governed and judged according to the declared Laws of the Land So that still ye ought to be quiet and silent But you say your Civil Rights are invaded whether you say true in this or whether they on the contrary must be left to be judged of by the general judgment of the Nation in the great Councel of it but for private persons to contend much about these things seems to make matters but the worse and to prejudice others the more because you do so much and speak so much about them Thirdly And lastly you are to consider that according to the Christian Doctrine and Principles you are sometimes to forego and not reckon of nor regard neither your Natural nor Civil Rights and Priviledges you may insist upon and plead them when they may do you good and service as Paul did his Roman Freedom But to make matter of needless quarrel and contest and great concern and so to cause disturbance or unquietness or scandal about them I know no warrant you have but that for the Gospel-sake and for peace-sake and the healing of prejudice you ought to let them alone as if they were not For consider are not the peace and enjoyment of our Lives Goods Estates your Natural and Civil Rights yet are Christians upon occasion to part with all of them to loose and say down their Lives to suffer joyfully the spoiling of their Goods where they can't save them without sin and scandal or breach of their Faith as it is in Jesus Again it is so far from being a Truth at all times and justifiable that Christian men should stand so stiff upon their Rights Birth-rights c. or whatever else is due to them that not only to avoid scandal they are to wave and suspend them But further though there be no reason from without forcing them They should and must sometimes voluntarily forego their Rights and lay all aside for the Truths sake and other good Christian purposes when they can by so doing promote peace and godliness in the World and encrease the honour and credit of the Gospel thereby Thus the Apostle though it was his right to take Money or reward for his Preaching and he proved it by many Arguments so to be yet he wholly waved it when he saw that the taking of it would prejudice and the waving of it would promote the Truth c. Some will conceit that to forego these things for Christ sake i. e. for his Honour and Interest in the World is not suffering for Christ except we bear a Testimony to his Truth in the way of Martyrdom or suffer Persecution for the Profession of the Truth But they should consider that there is a suffering for Christ and the Gospel though it be not in the way of Persecution nor under tryals of that kind when for his sake and Interest and carrying on the Affairs of his Kingdom in the World we deny our selves of any of our profits rights and priviledges and do not insist upon them nor stand to maintain them when and though they are due unto us E. G. all just debts are our right and property and so may we seek and sue for them as 't is generally supposed and presumed in a legal way yet when this by some intervening circumstance may become scandalous or not falling in with the main design we may not in such a way seek our own and so in many other things and in this thing now in question Finally some will plead that though we may give away our own Right yet we can't anothers nor the Right of our Posterity But to this I say First That I am not about to perswade you to give them away but not always to insist upon them at least not so much and before things of greater moment to you than they Secondly You need not to forego the Right of them nor yet be so busy and concern your selves so much about them A mans Estate and Life is and may be his Posterities yet may he lawfully if need be sell the one and lay down the other and part with both for the Gospels sake More might be said but I wish that those things were better minded and understood that we might have just knowledge and true notions of the true Gospel Principles and the excellencies of them SECT IV. Thirdly ANother matter many of you are much suspected of by your Friends and sometimes possibly charged with by your Enemies is a formal profession in Religion boasting or at least judging your selves Saints the special peculiar People of God his elect and chosen over-valuing your selves and over-looking and despising others especially if not of your own way and Party and this only for your profession and separation-sake And that though you pretend more in this kind and greater purity than others yet you shew forth no more of real vertue nor of the unquestionable fruits of well-doing than others that pretend not so much and they think because they can't see more that there is no more goodness or betterness in you than in others but only that you pretend to be more separate and worship after another manner than they do All which they think is but humour and fancy and that as every one will have their way so you will have yours They think that it is now as it was in Christs time and that this generation is but like that viz. That one sort or part of the Nation which you call prophane carnal and wicked are as the Publicans open sinners and harlots The other as the Scribes and Pharisees who being Hypocrites though they pretended more and seemed better indeed were worse and harder to be convinced and amended than the others Now consider Christian Friends and Brethren whether you or some of you if not many of you have not given too much occasion for this judgment and sence of you among the vulgar by your manner of walking and the temper of your Spirits whilst as to real goodness and righteousness and betterness above and beyond others they can see no difference or but little This you should consider and mind to convince you what you ought to be whatsoever they think of you Consider first That the Christian Religion according to the mind of the
there is no Law nor exception but they are approved commended by all both good and bad These fruits thus expressed are the most proper fruits of the Spirit and are of the true Spirit and temper of our Lord Jesus who shewed himself thus towards all men These will make us most like our Heavenly Father and are most evidently demonstrative of the truth and reality of our faith in Christ by these we glorify God such a temper of Spirit as this we must design and must be growing in it for we are not like to be compleat at first And so it is v. 24. They that are Christ's have crucified or mortified the Deeds of the flesh with the affections lusts or passions of it i. e. They have done it or at least must be in a way of doing it growing in it and getting the victory over those lusts This is to be so done and proceeded in that the power of Christs death may be seen in the death of our sins and carnal affections And the power and force of his resurrection in our rising daily to newness of life and works suitable And ver 25. If we live i. e. If we profess and pretend to live in the Spirit or according to the power of the Divine life Then let us also walk in or according to the Spirit as it is here described in the fruits of it And let us judge our selves and let others judge of us no otherwise but according as they see us thus walk c. But on the contrary are ye not often charged and do ye not give too much occasion for it with divers things contrary to this E. G. with anger and wrath with being subject too much to humour and fancy rather then led by the sober principles of Reason and Religion c. according to the most excellent calm and meek Spirit of Christ Jesus Secondly With being too much guilty of Covetousness Earthly-mindedness and of too much following of this present World and so not shewing forth such freeness such a liberal Spirit as the Christian Gospel teaches and gives example of This being in the nature of it most opposite to a narrow contracted stingy mind and spirit this teaches to be free liberal bountiful all which much grace Religion and the profession of it Consider how greatly this excellent spirit and bountiful temper in all ways of Charitable dealing and Hospitality credits all Religion even a false one And it is so natural to the Spirit and Principles of the Christian Religion that if the practice of it were more it would infinitely promote and propogate it Thirdly You are suspected and charged with being too much conformed to this World and some of you as much as any viz. In pride vanity gallantry in your Selves Clothes Habits and in the Education and bringing up of your Children in scandalous ways and breeding according to the Pride Pomps and Vanities of this World Some that have looked into your Ways and Garbs yea into your Meetings Congregations have seen as much of this as any where else And if they have a mind to see more they may go from thence to the Dancing Schools to the most pompous and vicious parts of them your Balls Masques c. By occasion of all which some scoff others take offence others are grieved and some take occasion to go into the contrary extreams seeing so much pride and vanity in and among Professors Fourthly That you are often found Oppressors Hard if not sometimes Cruel will take the utmost advantage you can will not relieve when need and equity requires but will like other men or the worst of men tye up all to their Bargains Contracts though there be never so great reason to consider them You as well as others have been cryed out upon on this account one instance was in the Letting of Houses and Leases at and since the late Dreadful Fire and Rebuilding of the City Some have wrought upon mens Necessities taken advantage of their weakness want of skill and cunning to look well to themselves and when any have found it and complained of it not the least help and relief in it This dealing hath been charged upon some great Professors and pretenders to Religion and seemingly devout You would do well to mind and consider how far you may have been guilty of this and take the judgment of others and of indifferent persons in the Case Some are complained of as being of an Oppressive Spirit in Trading Dealings Bargains Payments especially by the poor Tradesmen and the Labourers that Work and Sell to you and perhaps dare not complain to you nor contradict you for fear of offending you you never learned this of Christianity nor of Christ Jesus the Author of it Fifthly That when you are Injured and Angered you can't freely forgive nor bear much but are too apt to envy hate take the rigour of the Law these and such like matters are objected against you or divers of you and none can deny but many have given too much occasion for it The truth is that an excellent Bountiful Charitable Religion together with the great work of Self denyal and of Patience Humility and the Mortifying of the lusts passions and evil affections of the flesh is a Religion quite out of fashion and by many disgraced and disparaged as only a piece of dull morality Christian men make no work nor design to excel in these Vertues though it be the only excellent way to glorify God our Heavenly Father as our Lord teaches Let your Light saith he i. e. your good works so shine before men that they may see them and thereby glorify God your Heavenly Father No other way without this no other way but this will do it Nothing but the doing and abounding in such works and in such an excellent temper of Spirit as we learn from Christ Jesus and a principle in our selves from which such works flow Such fruits and works by which we can glorify God are those and of that kind which the most Loose Carnal Atheistical men can judge of as well as others they can tell as well as any who is most Meek Humble Patient Innocent Harmless who is most Charitable Bountiful Beneficial who most Courteous Affable Gentle Condescentious who is most Faithful Careful Diligent useful in the Places Callings Relations God hath set them in They can tell who most abounds in Pity Mercy Compassion and Clemency and who are most free from Pride and Passion who are Ill-natur'd Ill-humour'd who most Sweet and Obliging In word who it is that carryes on a design of Religion and Godliness These things they are at least to some good degree capable to discern distinguish and judge of But for mens Opinions Sects and Parties differences in Religion and things of that kind these they understand not neither do they value nor esteem them nor think any great matter of the zeal of men of different Parties about such things They understand
e. Without the Mosaical Law or perhaps any positive Law for he speaks of the converted Gentiles who though under the Law of Christ did yet retain many of those Ways and Customs unto which they had been accustomed whilst Gentiles that he might gain them that were without the Law i. e. gain them by degrees quite over to the compleat true Gospel Liberty and Sanctity which at first and all at once could not be done so ver 22. He complyed with the weaknesses and humours of some men not yet well grown i. e. as himself saith He became all things to all men that by all means such means of complyance he might gain some which he could not possibly nor lawfully do if the Gospel or Christian Religion were not of so large and liberal a nature as to allow it Therefore it is that this Gospel is much celebrated for its great liberty and men are warned and cautioned they should not abuse it Secondly Thus it was not under the Law that would not bow nor bend it self no not in little things they were strictly enjoyned according to the letter of them and so it might better be then considering that that Dispensation and Law in the nature of it was suited fitted and mostly limited to that People Isra l and the state of things as then they were The Worship was limited to one place the Priesthood to one Family all that were admitted to officiate in Sacred things to one Tribe with many other Restrictionis Limitations Commands Promises Threatnings which made it peculiar to them and to that time for it was but for a time being so confin'd and made so narrow in the Laws and Terms of its Union and Communion that Proselytes could never be admitted to the full of the Rights and Priviledges of it with the natural Israelites But this Law was removed for the comparative unusefulness and unprofitableness of it seeing it would not fit all mankind or men as such Therefore seeing God intends to reveal his Name and Mind unto all and to bring all into one common fellowship both Jews and Gentiles this former Dispensation and Law must needs be removed and another more liberal yielding and extensive come in the room of it especially as to things that some call indifferent things not evil in themselves but less necessary that way might be made to come at all if they agreed in the Main i. e. in the Belief and Acknowledgment of Jesus the Christ of God Thirdly It is not here to be understood that the Christian Gospel doth yield in any of its essential Principles or that it doth prostitute it self to any of the sinful ways and lusts of men or comply with them in the leaâ—â— But only that it doth not command nor injoyn any thing as necessary in its self or unto Salvation but what in its own nature is so and if men be made holy and are sanctified in their spirits and inward man fruitful in their Lives in all well-doing to the glory of God especially if abounding in Love and Charity unto men it will make them allowance otherwise as to the ways and customs of Men and Nations This then being the Nature and divine Constitution thereof nothing is more unreasonable and more contrary to it to the design and spirit of it than imposition of the Customs and Ceremonies of one Nation or of one Church upon another or of any number of Christians upon other Christians and that which is the main Matter I now mind the denial of Christian fellowship and Communion in the Church or in any the Ecclesiastical Priviledges of it upon any account of difference in Opinion and Practice on this side the Foundation Nothing that I know can debar any except the Name of Jesus and Christianity be denyed or not acknowledged or that they live unworthy of their Profession They that hold the Truth in Unrighteousness Ungodliness Uncharitableness though they do not deny Christ and his Gospel in words yet in works they do which is worse and a great disgrace unto it from such we are bid to separate our selves Tit. 1.16 2 Tim. 2. v 5. but we must not separate for things wherein good and sober Christians may differ as some particular Opinions and Practices or Modes of Worship unless those things be imposed as necessary to Salvation or made the Condition of Communion or that we are not suffered to enter our dissent in matters wherein we do dissent which liberty ought always to be allowed that it being known how far we do agree we may so far walk together And for Differences in particular points and some Ordinances and Practices if in these we be otherwise minded as we may be God in the way of Peace and of a sincere Enquiry will in due time reveal it unto us Phil. 3. v. 15. Fourthly For further Proof at least for our further serious Consideration of the Divine Nature and liberty of this blessed Religion called Christian that it does give such a Latitude supposing we hold to the Main See a few Scriptures to this purpose from that blessed and industrious Apostle who best knew and understood the nature and extent of this gracious Dispensation of God in Christ for the uniting and bringing all together in one i. e. in Christ Jesus notwithstanding many and various differences otherwise Rom. chap. 2. he disputes at large against those that trusted and had confidence they should be accepted and please God because they were strict in the observation of the Law as to Ceremonies and the ritual parts of it though failing in more weighty things and proves That God will not accept any but upon the account of that real inherent Righteousness which consists in the real fruits of well-doing v. 25. For Circumcision verily profiteth if thou keep the Law but if thou be a breaker of the Law thy Circumcision is made Vncircumcision or nothing He tells them that there may be some profit in Circumcision Circumcision is here put as part for the whole for the Law-service this may profit you if ye keep the Law The Law is taken here emphatically for the most substantial part or great things of the Law which the Scripture and right Reason still distinguish by way of dignity and excellency from the Ceremonious part and Church Priviledges and performance of outward Ordinances The Apostle here speaks of real Godliness Mercy Charity and Purity c. which being in us there may be some profit in the other to us but not without these Therefore verse 26. If the Vncircumcision i. e. an uncircumcised Person keep the righteousness of the Law i. e. in the essential and necessary parts of it Shall not his Vncircumcision be accounted for Circumcision i. e. he shall be as well accepted of as if he were actually circumcised or had really kept the whole Law in the ritual and Ceremonious parts of it i. e. the Law of Ordinances c. Though he have kept and observed none
shall we our selves make partition Walls between Christians and Christians to keep them asunder and make them too of Rites and Ordinances which Christ pulled down took out of the way Do we not see that according to the design and intent of God this blessed Gospel is so constituted that it might accommodate all let them differ never so much at least in those kind of things yea and greater than those c. Our business then is to unite in Love in Good-will in Charity in common Edification and growth in Grace and every Divine Vertue and to take the joynt help and assistance of all to carry on the great Gospel work in the World For want of this these excellent purposes are spoiled and we are in bad case and the insisting too much upon these little things for so they are even the best of them in comparison will naturally create a narrow contracted Spirit and cause us to love and like none but our selves and our own Party not to take the help or benefit of any but of our own Way and Opinion and so every Party will stand for and by themselves and mind only their own particular Sect or Church not the common good of the whole or the Church Catholick O! Our God amend this and bring us all back from that Spirit which is the Spirit of Anti-Christ and most opposite unto the Spirit and Way of Jesus Christ To conclude 1. Consider That the Gospel is so conditioned as to take in all without the exclusion of any upon any account except that of denying the Christian Name either in words or manifestly in works as hath been said And this the Apostle speaks Col. 3. v. 10 11. Gal. 3.26 27 28. For ye are all the Children of God by Faith in Christ Jesus for as many of you as have been baptized have put on Christ There is neither Jew nor Greek neither Bond nor Free there is neither Male not Female for you are all one in Christ Jesus c. The Gospel takes in all states and conditions into equal Priviledg which the Law did not and according to its Constitution could not do And touching differences in Judgment and Opinion and some Practices when all the Apostles Elders and Brethren were gathered together in the 15th of Acts. Did they force or compel any No not so much as perswade one side to come over to the other but only at present to agree leaving every one to their way till time and growth in Knowledg should draw them nearer And in the mean time they were to keep peace and charity and not be troublesome one to another c. And 't is worth the while to see the ground and reason upon which they built that Union none were to be compelled or imposed upon though or notwithstanding they did differ but all be taken and received into the bond of Charity and Communion as Christians on this account v. 8. That they had the Holy-ghost i. e. many of them had as well as the Apostles and the elder Christians at Jerusalem v. 9. v. 8. And God which knoweth the Hearts bare them Witness meaning that they were accepted of him and that he had testified it by giving the Holy ghost unto them even as he did unto the Apostles and other Christians And v. 9. That is given for the principle Reason upon which they were to be received and nothing to be imposed upon them viz. because God had done the same for them as he had for the rest which was had purified their Hearts by Faith and so no difference was to be put between the one and the other This pleased all reconciled all nothing else would do it but this and this will always do it when Testimony may be had that any are Christians in good earnest imbracing the Name of Christ walking according to the Law of Christ in all the undisputable ways of Holiness and Righteousness against which there is no Law and about which there can be no Dispute whether they be good works yea or no. To conclude The sum and substance of that Epistle sent by the Apostles and Elders and the Brethren set down v. 29. that they i. e. the new converted Gentiles should abstain from some things there mentioned was not imposed or forced upon them but those things were recommended to them and were things not necessary to be sure not all of them in themselves but for the present occasion and finally if against all reason it should be supposed that the Apostles Elders and Brethren did here impose or command those things yet can no other now or since upon any reasonable account claim any such Power as is supposed they made use of and to be sure all the former Scriptures lately argued are plain and preguant against any such claim c. SECT VI. THere are some other things that I will but lightly touch though others of contrary sentiment to you will lay on load One is at which I am not a little abash'd as being unable to defend or so much as to excuse it notwithstanding I have heard what is commonly pleaded that though you according to your declared Principles and ordinary Practice are Non-conformists and Dissenters yet upon occasion and to get into Place and Office of Honour or Profit you will and can Swear Renounce take all or any manner of Oaths and Tests that have of late been injoyned and imposed also that you can on such occasions take the Sacrament according to the form and way of the Church of England though you never did before nor perhaps will ever do the same again except on the like occasion and although the making and first forming of these Oaths and Tests and the taking of the Sacrament were intended and done on purpose to keep you and such as you out of Office and Place whch how well done and how according to Christian Charity I will not now dispute yet by these ways they have not been able to exclude you and they think and sometimes some of them will not forbear to swear that they believe nothing though never so contrary unto you and to your Principles can be devised and made to keep you out and consequently cannot hold you in but that you will break all Bounds leap over all Hedges so that they are at a loss what to do with you c. 2. But O! The horrible scandal that comes from hence upon Religion in general and to the Party you would seem to own and especially to your selves This opens the Mouths fills many Books and Pulpits with matter against you they stick not flatly to say that you are as bad and make use of the same Artifices as the Jesuits do in such cases and though it may vex them to see you thus too hard for them yet it again relieves them by administring to them and occasion of venting their anger and disgusts against you and withal sometimes it makes them merry and pleasant to see
learned he cannot read nor understand Greek nor Latin i. e. is in no present capacity for it yet this hinders not but that he may by diligence and study applying himself to it and by suitable instruction for it learn and understand to do what he cannot now do These things are plain in this Scripture and in the Context about it and if men will impartially consider and lay aside all prejudice and prepossessions they will find it to be so and if not they will never find any thing nor the truth at all 5. It is and will be pleaded viz. That it is the Spirit of God that enlightens and gives instruction in Divine things and that man cannot do or know any thing without his assistance and illumination c. To which I answer 1. It is true he doth so and as the Apostle saith No man knows the things of God but the Spirit of God But 2. besides that he hath made known these already in that Revelation which he hath made of the mind of Christ at the beginning so now he makes men to know and understand the things of God and helps every man that is willing to understand and in sincerity desires it but still this is done not without much less against the use of their reasons and understandings but through them and by them he deals with men as men as reasonable so that they may understand and conceive of these in the same way they do of other things though these be the most excellent Again it appears more plainly to be thus in that men are commanded and injoyned to seek to try to study enquire and labour after the knowledge of Divine things as well as yea more than after other things the which cannot be done but by the use of their reasonable faculties as they are men and thus they are helped strengthened remembred and every way assisted by the Spirit of God and more than they are in other things And they want and stand in great need of this partly because of the excellent and invisible nature the dignity and soveraign concern of these things to men partly also because of that backwardness darkness and weakness that cleaves to us by means whereof we stand in greater need of care diligence and humble Prayer to God the Father of Lights and the giver of such good and perfect gifts 3. It is manifest that the more we do in this kind the more we receive to him that thus improves more shall be given and the more careless or idle or otherwise diverted by the things of this present World c. the less we receive at the hand of God according as we find by experience In agreement to this there are many precepts injoyning us to labour to seek in order to the receiving this Grace and many Promises and Encouragements thereunto and consequently our not doing of it not thus applying of our selves to the work with all humble supplication in all sincerity is the reason why we want it and want the Divine Grace which else would be more plentiful in it 6. If we do not thus imploy our reasons and understandings in enquiring into the things of God we are like to be deceived and some other Spirit will get into us that is not of God and and so we are like to be misled turn'd indeed into the way of Enthusiasm and Phanaticism as we see dayly it is with some Yea so clear and manifest it is that what we receive of God and the Gospel of Christ must be by and through the use of our rational faculties that by them we are bid to try the Spirits whether they be of God or of men or of a worse inspiration by which those are generally misled that think to find the Truth otherwise than in this most proper and necessary way So that take the matter and consider it how we will it is manifest the ordinary work and operation of God and the Spirit of God upon us in the making his will known making of us to understand and to be impressed with the knowledge and sence of Divine things or things of God must be by and through the use and exercise of our reason judgments and understandings 7. And finally if any plead and contend that according to these proceedings men may and do deceive themselves we daily see them run into great errors heresies mistakes notwithstanding otherwise Rational and Learned and pleading much for the use of Reason too Suppose that those be errors and heresies that you think are so for you may be mistaken but I say supposing it to be so is it any Argument because men may abuse and wrong imploy their noble Faculties of reason and understanding that therefore there is no use of them in any case surely then we must all unman our selves But that men may use and imploy all the powers of their Souls and members of their Bodies to sin and ungodly purposes is no doubt as neither is it but that they may use them to good and useful purposes ends and designs which if they do not seeing they may do it they shall give a most severe account to God in this matter above all other And the Truth is the principal reason and account of the just and severe judgment and condemnation of God against men that will be condemned at last will be resolved into this that they have not improved nor made a right and honest use of those natural and most excellent Faculties which they have as men viz. that reason and understanding which God hath given them and consequently on the account of those Talents and Seasons and Opportunities of Grace which they having received from God for the doing good to themselves and others have neglected Some against all reason object that we are not to compare Heavenly things with Earthly and Divine things with Carnal which men will and are like to do if they judge of the one by the other according to their reasons and humane understandings c. But to this I say in short that it is a wonder that men can say and object this when they see the constant way and reasoning of our blessed Lord himself in his Parables and comparisons and how he doth still compare Heavenly things to Earthly and illustrate them by these still saying the Kingdom of Heaven or the Kingdom of God which is the Kingdom of the Gospel is like unto this or like unto that according to the way reason method comparison and procedure of men in earthly and natural things and in the things of this life as in the Parable of the Sower and many other which are too many here to set down and plainer than that there should be need to argue them Only this the Heavenly and Spiritual or Divine things differ by way of excellency and of their soveraign use to men but this hinders not but that in their general nature and method of proceeding they hold a
proportion with them in the reason evidence proof and demonstration of them To conclude when I speak so much because there is so much need of the use and exercise of mens judgments and understandings in matters of God and of Religion as well as in other things I hope none will think that I suppose men Infallible or that they may not either willingly or ignorantly err and do amiss and use them otherwise than they ought c. But only thus 1. That an honest exercise and use of them is the way wherein we are most certain to find and may expect a blessing from God in our enquiry and study and good success in the matter and things enquired after and this though it be not infallible is the nearest to Infallibility and we may be sure of the greatest certainty whereby to come to a right understanding and be surely led in the things of God and of our everlasting concerns 2. That men may be dishonest and suffer their hearts and minds to be byassed and wrong influenced and darkned they may not love the Truth for Truths sake they may have their Interest and their Lust to gratify and so they may err and do ill and the Spirit of God may be grieved and kept at a distance and not help them nor ioyn with them But if they are of honest sincere minds which all may and must have even the weakest as well as the strongest they will find they may be surely led and no other but such have the promise for it and so far they are kept out of the way of the evil Spirit as well as from the perversion of their own Spirits and from the subtilty and deceiving of Evil and Interessed men 2. Some of you are charged with Phanaticism sometimes in your Prayers and Sermons i. e. with divers odd and too course blunt and over-familiar and unbecoming words and Phraises Comparisons and Similitudes which seem nauseous to some Ridiculous to others and however passable among the People out of their respects to you yet offensive and grating to the Ears of the more Judicious and give occasion more than you think for but ought to consider to others to scoff deride and thereby countenance and confirm themselves in what they are willing enough to believe viz. That you are as they call you Phanatical and men of absurd Speeches and sometimes of Behaviours in your Religious Exercises And though this may as well be charged upon others and some of your Accusers as well as any yet they having the advantage of you in State-Favour and being otherwise more in the Fashion than you are they can make that use of it against you which you cannot against them neither ought if you could and this should make you the more careful with the greater Piety and Prudence to manage all things of a Religious nature with such a comeliness and decorum that you may disparage neither Religion nor your selves And though such kind of runnings out may not displease but sometimes rather please delight some of the more Raw and Ignorant sort of People yet to the Judicious even among your selves they are offensive troublesome and make them somewhat abashed Certainly men may speak so as to avoid all affectation quaintness pedantique Jingling on the one hand and also all absurd unhandsome uncomely utterance and expressions on the other and what is spoken on such occasions may be sober serious rational and manly But of this I shall take no further notice having done it before Only I cannot choose but wonder that you having heard and seen so much of this nature objected against you both in Speeches Discourse and in Printed Books which will inform and word it to you better than I can should not now be more careful in it c. 3. Something of this nature is noted of you in and about the performance of Religious Duties and about the taking up some private Opinions Notions and Practices in Religion upon the account of a new pretended Revelation or new impulse strong and extraordinary motions upon your Spirits For the first as to Religious Duties and Services This is charged on you and by some too much occasion is given for it That you will not pray to give that as an instance for the whole or go about any such Religious Service till you are first strongly and inwardly moved to it or as some speak have an impulse upon their minds or be moved by the Spirit and when such a forcible touch or strong motion is upon their minds right or wrong they account it a moving of the Spirit of God meerly because they are strongly moved and perswaded And if such a Motion be not they reckon and do account they are not obliged at all to the performance of any Duty in answer to this consider First I grant That Christians may at sometimes be stirred and moved in their Spirits to some religious Work and Service more than at another time and that he that is so doth well to take and not to omit such an Opportunity c. But That he should not set upon the performance of Prayer or any Christian Service till he is so stirred and inwardly and strongly moved this is a Doctrine and Perswasion than which nothing is more foolish and pernicious or Phanatick if you will have it so very dangerous to the Souls of men and nothing more contrary to sound Reason nor the holy Scriptures And this is so plain that it is a wonder any considering man should be perswaded to it or led by it For in how many places doth the Holy Ghost speaking in the Scriptures call upon men to stir up themselves to their Duties to gird up the Loyns of their Minds to be sober to consider and to watch and pray c. yea to provoke themselves and to provoke one another unto good Works as they see Cause and Reason for it how often are we called upon to strive to run to wrestle and that against our selves how often and how vehemently are we called upon to pray to speak to that Duty particularly as an instance of all the rest abundance of Arguments are used to provoke and inforce men to be constant diligent in it c. What need all this and abundance more that 's said to engage us to bestir our selves if this need not be done till we are inwardly stirred and moved and must wait for some impulse and inflation of a mighty Spirit to raise our minds unto it nay further do not these earnest Charges and Exhortations plainly suppose and prove that men may by the serious thoughts of their Duties the Reasons and Necessity thereof stir and raise in themselves such a strong Motion to the Duty they speak of Again Thirdly Do not the Scriptures speak much and give men to understand and make them aware of their own dulness and backwardness to this and all good Works and Duties and doth it not admonish them and put them
mind and will of God what he would have us to do and to believe seeing that all this is fully made known by Christ Jesus in his Gospel who was sent on purpose to make known the most perfect will of God and did at the first in a most plentiful manner send down his Gifts and Endowments upon men to fitthem for the same Work which himself had laid the Foundation of So that there can be no frequent need and occasion for extraordinary Revelations and Motions If there be any thing yet remaining of an extraordinary Nature there may be expected extraordinary Assistance but for our ordinary Duties belonging to a Christian Life and to the keeping of the Commands of God to the glorifying of God our Heavenly Father and for the walking worthy of such a Calling as we are called unto we are to learn from the Scripture and to give our selves to the study of them with understanding and judgment learning and drawing our duty from them together with the Spiritual Nature Excellency and Dignity of the things we are to understand the things of God and of Eternal happiness and herein we have the Promise and may expect to receive the help of the Divine Spirit in and by the means of our Study and Enquiry only it is necessary we be sincere sober and considerate about such matters Lastly Supposing that which is not viz. that such strong motions and impulses should be vouchsafed and allowed for the stirring of us up to our ordinary daily Works and Duties such as Prayer Meditation Devotion c. Suppose I say that we needed not go about them till such motions were strong upon us though this were true as it is not yet this were not the best nor the most excellent way of Obedience nor of the performance of any Duties or good Works but a kind of weak low and childish Obedience in them that would not could not stir until they were forcibly led and that could not upon the appearance of the reason necessity and occasion of the Duty set themselves about it or know when to do it Out of doubt it must be judged the most free most generous and excellent kind of Obedience to do and set about our Duty that we know to be so though we feel no such powerful motions nor strong inclinations to it as long as our Reasons and Consciences are convinced of it that it is to be done Knowing our Duty in the general we should according to that common light and wisdom and the ordinary vouchsafement of God unto us be willing sometimes to stir up and to compel our selves to our Duty or any good work we have to do and what in our knowledge and Conscience we ought to do though we should find our selves unwilling or as we say going against the hair i. e. the present disposition inclination and temper of our spirits But if we must still wait for extraordinary Motions and not many times go against our Minds when they are contrarily bent and indisposed as too often they are what mean besides our own experience all those great Charges and Injunctions-prest upon us to stir up our selves to gird up the loins of our Minds to shake off sloth or not to be slothful but vigorous Followers of them and of that which is good to be intent and earnest in it though we have aversation and indisposition to it c. Now may not all see that this is the most free the most excellent generous reasonable and consequently the most acceptable and well-pleasing way of obedience in which not following our natural or ill dispositions or indispositions we pursue what according to the Divine Law and our Duty we are bound to do whether it go with us or against us And the more we deny our selves and go against our selves the more we shew of Reason and of Resolution and of entire Devotion Resignation of our selves unto God and to his service Is not this I say the most excellent and therefore the most acceptable way of obedience and performance of all Religious and Holy Services I might add to what hath been said something about the spirit of Phanaticism as to Opinions and Tenets in Religion and matters of Faith and Doctrine Some sometimes take up new and strange Doctrines meerly upon the account of some present strong motion and perswasion that is upon their minds They think they are Divinely inspired because a thing is set home upon their hearts and this conceit as wild as it is hath produced many strange Notions and Opinions that have been born and brought forth into the world by it The Heat of the Brain and the Strength of Fancy have been the Parents and though upon no better a foundation many Disciples have been made and the Authors have had many followers Such was the beginning of many Sects among us such was the first rise and beginning of several of the Orders of the Romish Church for the same Spirit works both in them and sometimes in those that would seem most opposite to them and whosoever will be at the pains to read Histories both Civil and Ecclesiastical may find not a few of this kind and if you will but be at the labour to read some pieces written purposely on this Subject as Dr. Merrick Causabon of Enthusiasm and Dr. Stillingfleet of the Phanaticism of the Church of Rome and others of this Nature you may have enough c. This wild Spirit hath seemed to shew it self most at the beginning or soon after the Reformation or some change in Religion as it was when Men began in great Numbers to fall off from the Church of Rome and Popery and at some other time since amongst Protestants c. When Men are newly come out of Darkness and Ignorance and begin to see the Light which not having been used unto they seem to be for a while in a maze not well knowing where they are nor how to six themselves and so run out into extravagancies of Opinions and Fancies without Reason without End or else when they new come out of their former Bondage and Slavery wherein they have been tyed as to Religion and their Consciences and begin to taste Liberty and the sweet of it they often grow wild and extravagant so that no sober bounds of Reason and Religion can hold them And feeling the Reins now upon their Necks with which they have been pinched and too straitly held in they now run on while they are quite out of breath They devise new Opinions and spawn new Sects at no Aim Which thing considered might be a good Caution and Admonition to them who have or pretend to have the Reins of Ecclesiastick Power in their hands and such who take upon them to guide and rule others in matters of Religion and Conscience This I say might be an Admonition to them while they are in Power to deal gently with those under them to draw them and drive them as they