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A SERMON PREACHED AT ELY ASSISE, September. 12. 1671.

T HE great Court of Judicature at Jerusalem sat near the Altar of burnt offerings, half the room where they sat, being in that holy Court where the Altar stood. And they thought they were bound to sit so near the Altar, as long as they might, and they thought they were bound, while they sat there, to execute impartial justice, because of the nearness of 〈 in non-Latin alphabet 〉 the Divine presence, which they accounted was always upon the Altar.

A very needful, useful and proper conception and remembrance for every Court of Judicature to take up; to think, how near the Divine presence is unto them to overlook them: how God is close by them, near unto them, nay, as David tells us, sitting among them, seeing and observing their doing, and demeanour in that great employment: Therefore being to speak to such a Court, if I should be so bold a • to take on me to direct the way to the impartial administration of justice, I could find no more proper way of direction in that case, than to mind you of the noble copy you have before you, viz. the great Judge: Or if I should set myself to exhort to the execution of it, I could use no more enforcing and persuasive arguments or exhortations, than to mind you how near this great Judge is unto you. Behold, the Judge standeth before the door.

But do we behold him? Could we see him with these bodily eyes, as we see that honorable Person, I should need to say no more. Such a sight would be Text and Sermon enough and enough again for us. But is there no other eye to see him that is invisible? It is a true Christians motto, I have set the Lord always before me: and he sees him, though he sees him not; and with God in his eye he frameth all his demeanor, and carriage, and lives, and walks, and does, and suffers, and dies, as seeing him that is invisible, as it is said of Moses, Heb. XI. 27.

But to see him as the great Judge, is, as I may say, a second contemplation of God, and as needful as the first. The first I call that, when the Soul contemplates God, as the chiefest, choicest, only, and most desirable Good, and so all its affections, desires and longings are laid out upon him, striving for the enjoyment of him. But withal the good soul contemplates God, so as to make him his fear and his dread, as well as his portion and delight: he owns him infinitely just, as well as he owns him infinitely good, and as he looks upon him as his God, so he looks upon him as his Judge, Job IX. 15. Whom though I were right, yet would I not answer, but I would make supplication to my Judge.

Such a Contemplation of God may the very present occasion call upon us to take up. For can so great and remarkable an occasion pass us without some spiritual reflection, and heavenly meditation? Occasional meditation is a second sacred concoction, as I may call it, that when the body or sense hath, or hath had the use of an earthly occurrence, turns it to the good and nourishment of the soul. And shall such an occasion as this you are now entering on, pass without some such beneficial, spiritual improvement? For what kind of heart does he carry, that can see the day of an Assise, and never think of the great day of judgment? that can see a Judge, a tribunal, arraignings, sentencings, and never remember that, We must all stand before the tribunal seat of Christ: nor remember with himself, For all these things God will bring thee to judgment?

Therefore Sursum Corda, let us lift up our hearts, and let their thoughts carry us beyond sight and sense, and pick up the honey of some spiritual meditation from so noble a flower. And the Text in some particulars directs us how to do it, viz. that as we see the Judge already come and ready to enter upon the work of the Assise, so to remember the great Assise is coming, the great Judge is coming. For he cometh, for he cometh to judge the Earth. Nay, behold, he standeth, behold he standeth before the door.

But there may be some question, what is our Apostles immediate, and most intent and direct sense in these words. For there are several expressions of the like nature in Scripture, which seem to intend more especially the nearness of the destruction of Jerusalem, and the Jewish Nation. For as Christ's pouring down his vengeance in the destruction of that City, and people, is called his coming in his glory, and his coming in judgment; and as the destruction of that City and Nation is charactered in Scripture, as the destruction of the whole World; so there are several passages, that speak of the nearness of that destruction, that are suited according to such characters. Such is that in 1 Cor. X. 11. Upon us the ends of the world are come. 1 Pet. IV. 7. The end of all things is at hand. Heb. X. 37. Yet a little while, and he that shall come, will come and will not tarry. And to the very same tendency may this be in the words of the Text: Behold, the Judge standeth before the door. As also that in the Verse before, The coming of the Lord draweth nigh.

There is very much mention in Scripture of the last days, and both of exceeding much good, and exceeding much evil that should accrue in them. Our present dealing is about the latter. By the last days are meant the last days of Jerusalem, and of that Nation. And there is foretold of them, that in the last days there should be perilous times; 2 Tim. III. 1. That in the last days there should come mockers; 2 Pet. III. 3. That in the last times there should come many Antichrists, which was an evidence that those were the last times; 1 Joh. II. 18. Under those sad times did the poor professors of the Gospel live, till God gave them some recovery and refreshment by the ruin of the City and Nation. They were times of mockings and scourgings, and imprisonments, and of most bitter persecution of the Church both by the Jews that never believed, and by Apostates, that had believed, but were revolted from the Gospel, and become enemies to it. A sad hour of temptation, Rev. III. 10. Judgment began at the house of God. 1 Pet. IV. 17. A fiery trial, at the thirteenth verse of the same Chapter.

Therefore the Apostles, to bear up the hearts of the poor persecuted and afflicted Saints of God, mind them concerning Christ's coming in vengeance against that City and people, to make an end of the persecution by making an end of the persecutors. Instances might be given of this numerously, if I would insist upon it. Such an one, I suppose, is that in the verse before: Be patient, Brethren, till the coming of the Lord: Be patient for the coming of the Lord draweth nigh. And that in the verse of the Text, Grudge not, Brethren, one against another, lest you be condemned, with them that grudge at you, when the Judge cometh to plead their cause, and behold, the Judge standeth before the door.

If we should take the words in this sense, and pointing at such a time and matter, I suppose, it might not be far from the Apostles meaning. But do his words reach no further? Are not these things written for our learning, as well as for theirs, to whom he wrote? Is it not a truth spoken to us as well as it was spoken to them, Behold the Judge standeth before the door? Dispute it not, but rather down on our knees, and bless and magnify the patience and goodness of this Judge, for that he is standing at the door, and hath not yet broke in upon us.

In handling of the words, I suppose, I need not to spend time in explaining the Phrases. For none that hears of this Judge, but he knows who is meant, and none can but know what is meant by his standing at the door, viz. as near at hand, and ready to enter. And if the Apostle speak here of the nearness of the destruction of Jerusalem, our Savior's words of the very same subject may help to explain him; Matth. XXIV. 33. So likewise ye, when ye see all these things, know that it is near, even at the doors. So behold, the Judge is near, even at the door. But the Judge of whom? And at the door of whom? These shall be the two things, that my discourse shall inquire after.

The Jews in their Pandect, mention several things, of which they say, they are two, and yet are four: and when they explain themselves, they show they speak very good sense. I may speak much like of the Propositions that rise out of the words, that they are two, but indeed are four. The two are these, That there is a Judge, or God is a Judge: and That this Judge stands before the door. But the very style and expression doth double it; That God is the Judge of all, and That this Judge stands at the door of all. Because there is no exception about whom he judgeth, nor any exception at whose door he standeth.

I cannot say, it is as essential to God, to be a Judge, as it is essential to him to be holy, infinite, eternal, good, &c. because he had been there had these never been creature to judge; as he was these from eternity, before the creature was: but since there is a creature to judge, I may say, it is as essential to God to be Judge of his creature, as it is to be God. For we may truly say, if he were not Judge, he were not God. For what kind of God were that, that had not to do about judging the creature? I need not to produce places of Scripture, to prove that that is before us; for what more plain, what more frequent, than such testimonies? That God is Judge himself, Psal. L. 6. That he is the Judge of all the Earth, Gen. XVIII. 25. That he is the Lord, the righteous Judge, 2 Tim. IV. 8. That he sits upon the Throne judging right, Psal. IX. 5. That with righteousness he shall judge the world, and the people with equity, Psal. XCVIII. ult.

But because the language of the Text is, Behold the Judge! let me speak, as I may say, unto your eyes, according to the expression, O generation, see ye the word of the Lord, Jer. II. 31. So let me lead your eyes to behold some specimens of this great Judges judging, and some demonstrations and assurances that he hath given, that he will so judge.

Eternal Judgment is one of the first principles of Christian Religion; Heb. II. 6. viz. the judgment that doth determine of every man's state for eternity, for of God's temporal judgments we shall not speak here. And that judgment is either particular, passed upon everyone at death; or general, which shall be at the last day. Of either of these I shall take some prospect.

I. Concerning the particular Judgment. When man's day is done, the day of the Lord begins with him: and when his work is done he is to receive his wages according as his work hath been good or evil. Lazarus and the rich man no sooner dead, but the one is in torment, and the other in Abraham's bosom. And how come they there? Conceive you see their passage. The souls of all, good or bad, as soon as ever departed out of the body are slipped into another world. And what becomes of them there? Do they dispose of themselves? Do they go to Heaven or Hell by their own disposal? There would never soul go to Hell, if it were at those terms. But the departed soul meets with its Judge, as soon as ever it is departed; and by him it is doomed and disposed to its eternal estate. The Judge stands at the very door of that World of Spirits, to dispose of all that come in there to their everlasting condition, according as their works have been here, good or evil. So that those words of the Apostle, as they speak the subsequence of judgment to death, so they may very well speak this nearness, It is appointed for all men once to die, and then cometh the judgment, Heb. IX. ult.

Those words of our Savior are very regardable, Luk. XX. 30. He is not the God of the dead, but of the living, for all live unto him. Though dead and gone to the World, and to themselves, yet to him they are not dead, but alive, and he deals with them as such as are alive. And though he be not the God of all that so live, yet he is the Judge of them all. He calls himself the God of Abraham, Isaac and Jacob, when they had been now dead and in the dust a long time; for they lived though they were dead. And so Cain, and Cham, and Pharaoh lived, though they were dead; that is, were not utterly extinct, and yet God was far from owning himself the God of Cain, Cham and Pharaoh, but he was their Judge.

And do but think, how these men looked upon their Judge, when they met him. A carnal wretch that never thinks of God, never dreams of judgment, but is all for his pleasures and delights here, when he dies and instantly meets his dreadful Judge to doom him; Can any tongue express what a horrid surprisal that soul is taken at? I cannot but take some scantling of conception of it from that passage, Rev. I. 17. And when I saw him, I fell at his feet as dead. The beloved Disciple to be thus terrified at the sight of his beloved Master? He that used friendly to lean in his bosom, now to fall at his feet for fear, as dead? And Christ not coming to him neither with any message of terror, but in a friendly manner with instructions concerning things that were to come to pass thereafter. And if so dreadful a consternation fell upon him upon meeting and seeing the glory of his dear; what is the wretched souls case, when it so unexpectedly meets with the dreadful terrors of its angry Judge?

II. Concerning this great Judges judging all the World at the last day. I shall but offer to you that Prospect: Rev. XX. 12. I saw a great white throne, and him that sat on it, from whose face the Earth and Heaven fled away, and there was no place found for them. And I saw the dead small and great stand before God, and they were judged. Heaven and Earth fled away before God, but no fleeing for small and great, but they must be judged. Heaven and Earth that were in being are dissolved and gone, but the dead small and great that were not in being are brought into being; that they may be brought to judgment. And so Chap. VI. 14. Heaven departs as a scroll that is rolled up together, and every mountain and Island is removed out of his place. But in the next verse there is a World of wretches that would fain be gone too, but it will not be; would fain be hid since they cannot go, but that will not be neither. That say to the rocks fall on us, and hide us from the face of him that sitteth upon the throne, and from the wrath of the Lamb. For the great day of his wrath is come, and who shall be able to stand?

II. Now what assurances or earnests, as I may call them, hath God given of this that he will Judge all the World, which is the second thing I mentioned? I might mention divers. The Apostle makes the destruction of the World by water, and Sodom by fire to be such, 2 Pet. II. 9. Another Apostle makes the raising him from the dead, that is to be Judge to be such assurance, Act. XVII. 31. But I only name three more. That he hath set up Judicatures in the World. That he hath set up a Judicature in every man's soul. And that he hath given his Law and Word, by which men must be judged.

I. Are not the Tribunals and Judicatures that he hath set up in the World evidence and assurance given, that he will Judge the World? Magistracy, whose image and superscription doth it carry? The great Caesar's, the great Magistrate of Heaven and Earth. And if that deal in matters that concern the body, may we not read in it that he that ordained it, will dispose both of bodies and souls?

Take to thoughts that of the Apostle, 1 Cor. VI. 2. Know ye not that the Saints shall judge the World? i. e. That a Christian Magistracy shall judge among men. And, Know ye not that we shall judge Angels? i. e. That a Christian Ministry shall judge against Devils. Weigh the words seriously, and I believe you will find them to rise to this sense. And then know you not, that the ultimate judging of Men and Devils must rest in him, that instituted Magistracy and Ministry both? I said you are God's, for in your function you carry his representation and character, but I said, he is much more God, that ordained you God's, and he much more Magistrate and Judge, that ordained you Magistrates and Judges. In you Judgment is drawn in little, in him it is in full proportion. Filia exscripsit Patrem, as he of old of a good daughter, that she had copied out a good father. Your function hath copied out Divine Authority: but yours is but a Copy, the original incomparably fairer.

II. Is not the Judicature that God hath set up in every man's soul an undoubted assurance of God's judging of all? When a very proper definition of Conscience is, That it is Praejudicium judicii, a foretaste, a preface to the judgment to come, doth it not give assurance of the judgment to come? And that to every soul, when there is a conscience in every soul. That as our Savior, when the Jews ask him, what appearance was there of the Kingdom of Heaven, gives them this answer, The Kingdom of Heaven is with in you, as some read it; so if any one ask, what proof and assurance is within you. Ask Felix also, Act. XXIV. 25. As Paul reasoned of righteousness, temperance and judgment to come, Felix trembled. And how comes a Roman valor to be so shaken at the word of a poor Jew? A great Judge trembling at the words of his prisoner? He had that within him that gave testimony to every word that Paul spake, that it was true. A strange thing to him as well as a dreadful, to hear of the Judgment to come in manner, as the Divine Orator set it out. But there was that within him, that could not but assent to the truth of all he spake.

III. God's very giving of his Law to the World is an assurance abundant, that he will once judge the World. Let me draw your thoughts to the foot of mount Sinai, to stand with Israel there while the Law is giving. Do you not see the dreadful terror in which it is given, fire, and smoke, and earth-quake, and sound of trumpet? And do you think that the great Lawgiver, that comes in such dread to give it, will never come to demand an account of it, how men have dealt with it? Must those Words be scattered in the Air, and God never take more care or account of them?

And let me lead your eyes to mount Calvary, and there let them observe the great God, sealing his Covenant and Gospel in the blood of his own Son. See Christ bleeding there; hands, feet and heart bleeding out his last drop of blood, to confirm and seal that Truth and Gospel, that he had preached to the World. And will God and Christ never take account, how men use the Gospel, that, as I may say, cost so dear engrossing?

This very thing is an undoubled assurance, that God will Judge all the World, because he cannot, but call men to account, how they have demeaned themselves to his Law and revealed will. As sure as a Law and a Gospel have been given, so sure a judgment to come, to inquire what usage Law and Gospel have found among men, and a reward accordingly. The Jews in their writings do oft bring in the Law complaining to God of injuries done to her by such and such persons, and begging that he would do her right. Hath a despised Law, a contemned Gospel, a scorned Word of God, no cry in the ears of the Lord of Sabaoth, and hath the Lord no care to plead their cause? Are they only to cry to men, and if men abuse them, have they no cry to God? And hath the despised blood of Christ, and trodden underfoot, no cry to God?

I cannot but remember the Talmudish story about Zacharias' blood that was shed betwixt the Temple and the Altar, that no rains, no pains, no water could wash it off the pavement of the Temple, but still and still it was bubbling there, and would never be quiet, till execution of judgment quieted it; the King of Babylon slaying near an hundred thousand persons in the same place. The application is easy. The judgment of wicked men lingreth not, and their damnation slumbereth not; 2 Pet. II. Their sins will not let them linger and slumber, but continually cry in the ears of God for judgment. The injuries they do to Law, Gospel and Blood of Christ will not let them linger nor slumber, but these are continually crying to God to avenge their cause. And will not God avenge his cause?

What need I speak of his Sovereignty challenging, that he dispose of all men's eternal being, as he brought them into being here? What should I speak of his Justice, challenging that everyone be rewarded according to his work? And indeed what need I to insist much to prove that God is Judge of all, and that he will bring all to judgment, to any that call themselves Christians, and have the Bible in their hand?

And so I have done with the first double Proposition in the Text, viz. That God is Judge: and Judge of all. And now briefly to speak to the second duplicity, viz. He stands before the door, and before the door of all.

I know the Apostles expression means in general, the Judge is near; but if it should come to particularizing, of this or the other or any person, would he not say the same? And will not any say the same, that will acknowledge a Judge or Judgment? Who can say, who dares say, the Judge stands not before my door? I am sure a good man dares not say so, for he accounts his God and Judge near unto him. Thou compassest my path and my lying down, and art acquainted with all my ways, Psal. CXXXIX. 3. And if any wretched man dare say so, let him take heed that he finds not his Judge a great deal nearer than he supposes; nay the nearer for his putting him so far off.

The Scripture speaks of two kinds of people, but indeed are but one: and they seem to look two several ways, whereas indeed they look but one and the same way, viz. those that put the evil day far from them, and those that desire the evil days coming. You have mention of them both near together in one and the same Prophet. Of the former, Amos VI. 3. Woe to you that put the evil day far away: And of the latter, Amos V. 18. Woe to you that desire the day of the Lord. How they put away the evil day, in their own foolish fancy and conceit, is no hard thing to understand. I wish that too common experience had not acquainted us with that too much, and too many a time. But how do such wicked wretches desire the day of the Lord? The Prophet Isaiah tells you of some Chap. V. 19. That say, let him make speed and hasten his work that we may see it; and let the counsel of the holy one of Israel draw near and come that we may know it. And all this in scorn as making a puff at the Word of the Lord, that tells of an evil day, and a day of the Lord to come. Here is talk of the Word of the Lord, I pray you let us see it; and telling of the Lord's coming, where is it? Let him come that we may know it. Directly these mockers 2 Pet. III. 2. That say in scorn, where is the promise of his coming?

Now is the Judge ever the farther off for these men's putting him, and his judgment far away? Nay, is he not the nearer? In that place of Isaiah, the wretches that spake so in scorn are said to draw iniquity with cords of vanity, and sin as it were with cart-ropes. And if they draw these do they not draw judgment on too? Judgment is the nearest when the sinner is securest; and when men cry peace, peace, then sudden destruction cometh upon them; 1 Thes. V. But,

First, At whose door doth not the Judge stand harkening and taking notice of men's behavior? Rev. III. 20. Behold I stand at the door and knock. He knocks that if it may be, he may be admitted; but if he be not, he stands not in vain, but takes notice of what passes in the house that he may take account of it in his due time, Jer. VIII. 6. I hearkened and heard, but they spake not aright, no man repented him of his wickedness, saying what have I done? Mal. III. 16. The Lord hearkened and heard, and a book of remembrance was written before him. The Judge writes what passes, and in time will have a reckoning about it. And so may the counsel of the Apostle here be very well construed. Grudge not, brethren, one against another, grumble not, repine not one against another, for the Judge is at the door, and he takes notice of everything that passeth and you must account for it.

It were an excellent lesson for every Christian to get the hundred and nine and thirtieth Psalm not only by heart, but in his heart; and to be convinced and have a feeling of what is there spoken concerning God's nearness to every man, in what place and posture soever he is. I need no more proof for that we are speaking of than only that Psalm. I would every heart would make the Use of the doctrine there taught, and make Application by his practice.

Secondly, Who can say otherwise then that the Judge is at the door, and may break in any moment by death and judgment? And this needs no other proof than only to remember the uncertainty of death and judgment. Isaac was of this belief, when he said, I know not the day of my death, Gen. XXVII. 2. whereas he lived many a fair year after.

And remarkable is that of the Apostle, that when he is speaking of the Judgment to come, he states it as if it were to come even in his time, whereas so many hundred of years above a thousand are passed since his time. We shall not all die but we shall all be changed, 1 Cor. XV. And 1 Thes. IV. The Lord himself shall descend from Heaven with a shout. And then we which are alive, and remain shall be caught up together with him into the clouds. Why? Blessed Apostle, dost thou think the resurrection and general judgment shall come, while thou art alive? Do it, or do it not, I have learned always to think, that the Judge always stands before the door. And I would teach all generations and ages to believe the same: that the Judge standeth, &c.

And, Thirdly, who can keep him out, when he is pleased to break in? Elisha could shut the door against the Kings messenger, that was sent to take away his life: can any man do it against the great Judge, when he comes to do it? Are any doors judgment proof, when the Lord will batter against them? Rather list up your heads, O ye gates, and be lift up, O ye everlasting doors, that the King of glory may come in. Prepare to meet thy God, O Israel: that when he comes, thou mayest comfortably entertain him. It may seem a very hard passage, that of the Apostle, 2 Pet. III. 12. Looking for and hasting to the day of God, when the heavens being on fire shall be dissolved. Any one may be ready to say upon it, as Ahab doth to Benhadad, That which my Lord sent to me for at the first, I will do, but this second thing I cannot do. The first thing proposed, To look for the day of God, I shall willingly agree to, but to hasten the day of God, this is a hard saying. For who, as the Judge standeth before the door, dare invite him in? Who dares say as Laban to Abraham's servant, Come in, thou blessed of the Lord, come in, why standest thou without? The generality of men thinketh the day of God hasteneth fast enough of itself, and that there is little need to hasten it. And yet that very consideration is a great persuasive so to do. I am sure it is so argued, Matth. XXV. Behold, the Bridegroom cometh, go forth to meet him. Not sit still till he come up to you, for he is coming, but because he is coming go forth to meet him.

It was a noble confidence and valor in David, that when Goliath came out against him, he ran and made hast to meet him. And he had but coarsely encountered that great giant, had he not had that confidence and valor. That man or woman will but coldly encounter death and judgment, that sit still till death and judgment come upon them, and never make out to meet them: that when the Judge stands at the door, have no mind of his entering and coming in.

It were worth disputing how far a good man may be willing to die, or how far unwilling, but I shall not enter upon that at this time. It is past all dispute that everyone should be preparing to die, and to meet the Judge when he cometh. He standeth at the door, it is happy to be prepared against he cometh in. Let us all leave our thank-offerings at the Judges altar for his great patience and longsuffering towards us: that he is still standing at the door, and hath not broken in upon us: that his Patience is not outwearied by us, after our so great exercising of it. And let us ever carry the words of the Text sounding in our ears and hearts. That the Judge standeth at the door, beholding all our actions, beholding all our hearts, noting and observing all we do, to demand an account of us at his day of Judgment.

A SERMON PREACHED AT S. MARIES Cambridge, Octob. 7. 1655.

S Even things may be taken notice of from these words at first sight.

• I. A permission and commission to bring the Gospel among the Gentiles. The Apostles had been tied up before, Matth. X. 5. Jesus sent forth the twelve, and commanded them saying, Go not into the way of the Gentiles. But now he enlargeth them.
• II. The end of this enlargement, to bring the Gentiles in to be Disciples. So 〈 in non-Latin alphabet 〉 signifies, as we shall see anon.
• III. The way to initiate them for Disciples: 〈 in non-Latin alphabet 〉 , make them Disciples by baptizing them.
• IV. The form of the administration of Baptism. In nomine Patris, &c. In the Name of the Father, and of the Son, and of the Holy Ghost.
• V. This is the fourth establishment of Baptism. The first was in the hand of John. Secondly, Christ himself was baptized. Thirdly, The Disciples baptized in his Name, Joh. III. 22. Joh. IV. 2. Fourthly, Here in the Text is the full establishment of it.
• VI. The Doctrine of the Trinity is in the Text, and professed in every Baptism.
• VII. The Office of Ministers: To teach and administer the Sacraments.

Two Heresies especially misconstrue this Text, Anabaptism, and Socinianism. For I must call that Heresy that unchurches all Churches, and ungods God. I shall not entangle myself in these disputes, only consider the sense and propriety of the Text as before us; and that in these parts named.

First, I shall consider the Apostles commission to fetch in the Gentiles. This is called a Mystery, Ephes. III. 4, 5, 6, &c. Whereby when ye read, ye may understand my knowledge in the Mystery of Christ. Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy Apostles and Prophets by the Spirit, That the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the Gospel: &c. This is the great business in the Prophets. To bring thy sons from far: All the Ends of the Earth shall see the Salvation of God, &c. In a word, this is a great monument of the Riches of grace, that when the Gentiles had lain rejected so long as two and twenty hundred years; so deep, as to commit all sin, and not know of sin; so enslaved, as to adore Devils; so far from the means of grace, as that they never heard of it: yet not length of time, depth of sin, power of Satan, nor vastness of distance, could hinder the light of the Gospel breaking in upon them. O! the heighth, depth, breadth, and length of the grace of God!

Here is a large field, to consider this Grace. As first, how the Gospel was slighted by the Jews, yet this Grace was not worn out of patience, but God sends it also to the Gentiles. And secondly, how it was brought to them that cared not to come to it. I might speak here of our share of this grace, who were Heathen. It was good tidings to all people; as to the Romans, Chap. I. 6. Among whom are ye also the called of Jesus Christ: But I shall keep close to the words of the Text. I shall observe two things concerning this Commission.

• I. The time when this Commission was given.
• II. The work, which the Apostles were to do by virtue of this Commission.

First, The time. Christ being now risen. And the reasons, why Christ took this time to deliver this Commission to his Apostles, were these.

1. One reason of it appears in the word Therefore. In the 18 verse. All power is given unto me in Heaven, and in Earth. Go ye therefore. All power, as Mediator. He dispensed things before, after his own Will, by virtue of his Soverainty, Rom. IX. 18. Therefore hath he mercy, on whom he will have mercy. But add to this, that now he had paid a price for the Heathens: he had earned his wife as Jacob: had conquered Satan that had them captive▪ had exhibited a Righteousness, to save the wickedest▪ where they would apply it: had broken down the partition wall between Jew and Gentile. In Ephes. II. 13, 14. But now in Christ Jesus, ye who sometimes were far off, are made nigh by the blood of Christ. For he is our Peace, who hath made both one, and hath broken down the middle wall of partition between us. And in verse. 15. he shows you how. Having abolished in his flesh the enmity, even the Law of commandments contained in Ordinances, &c. In his flesh he hath abolished the enmity between both. First, By dying for both alike. That the Scripture oft inculcates: his dying for all, i. e. Jews and Gentiles. Secondly, He satisfied what the Ordinaces of the Partition-wall required. Take Sacrifices, Purifications for the Partition-wall, he satisfied them. Take Touch not, taste not, handle not, for the Partition-wall, he exhibited a purity that nothing could taint. Thus, all Power was given him, and such a claim to the Heathen. And therefore Christ now after his Resurrection sends his Apostles to all Nations.

2. Another reason was this, because the Jews had now forfeited their privilege. Beauty and bonds were broke. They were set under a peculiar favor at first: Christ owns that: till they forfeited it, by despising their highest privilege of all, viz. Christ himself born of them, and his Gospel. This is plain by those words of Barnabas and Paul, in XIII. Act. 46. It was necessary that the Word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life; lo, we turn to the Gentiles. And Christ had said to them before, The Kingdom of Heaven shall be taken from you. They had sinned worse than the Heathen, the Prophets blame them so. For besides the contempt of means, which the Heathen had not, they out went them in that very sin, that cast the Heathen off. The Gentiles had refused the invisible Creator, 1. Rom. 25. but they had but small light. These had rejected God visible, and that for a Murderer, when the light shone as clear as possible: I say as plainly as possibly God could converse with men and show himself, viz. in infinite goodness and holiness. They looked for power and glory: he shown that in his miracles: but that is not the highest way of God's showing himself, the Devils can show power; but he went about doing good and showing holiness: the greatest evidence and footsteps of God, and yet they rejected him.

This makes me not believe the Call of the Jews; because they sin'd beyond the Gentiles; because they sinned against such light, as shall never appear to eyes again. Some have dreamed of some glorious appearance of Christ, that shall convert them: if more shall be seen, than they have seen already, I believe it. But more certainly they cannot see.

So that the Apostles now are sent duplici jure: Christ had made good his claim to the Gentiles, and the Jews had lost their privilege. Go ye therefore and teach all Nations.

Secondly, The Apostles Work enjoined them by Christ. Here are three actions of the Apostles mentioned. Go, Teach, Baptize.

I might speak to the first, 〈 in non-Latin alphabet 〉 , Go. And here I might observe those Prophesies, Deut. XXXIII. 18, 19. And of Zebulun he said, Rejoice Zebulun in thy going out, and Issachar in thy Tents. They shall call the people unto the mountain, there they shall offer sacrifices of righteousness, for they shall suck of the abundance of the Seas, and of treasures hid in the sand. And in LXVI. Esa. 19. And I will set a sign among them, and I will send those that escape of them, unto the Nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal and Javan, to the Isles a far off, that have not heard my fame, neither have seen my glory, and they shall declare my glory among the Gentiles. I might observe the Apostles pains and dangers, among Wolves, Dogs, Lions; their liberty to go among the Gentiles, which was not allowed them before by Christ's prohibition and his own custom. In Act. X. 28. Ye know how that it is an unlawful thing for a man that is a Jew, to keep company, or come unto one of another Nation. How odious among the Jews was conversation with Gentiles? They were dust defiled, Samaritans, filth. And therefore▪ it was not lawful for Jews to go among them: but now they had liberty to do it. I might speak of the 〈 in non-Latin alphabet 〉 all Nations, whether all Countries in the World be meant here?

But it is the Apostles work that I am to consider in those words, 〈 in non-Latin alphabet 〉 , Teach them, Baptizing them, for I will take them together. You know what is hence collected, viz. that men must be first Taught, before they are to be Baptized. But the word is not of that strict propriety; it means not so far as Teaching; that is in verse the twentieth, Teaching them to observe all things, &c. but 〈 in non-Latin alphabet 〉 is, bring them in to learn, to be Disciples, Scholars. Scholars easily see the sense. Men were made Disciples, not when already taught, but ut doceantur, that they might be taught. Philip and Nathaniel were Disciples as soon as they cleaved to Christ, and were taught afterwards. Will you be his Disciples? That is, will you follow him, betake you to his School? 〈 in non-Latin alphabet 〉 is not always one learned, but that gives himself to it, contrary to 〈 in non-Latin alphabet 〉 . The Apostles understand the word Discipling in the tenor of the Nation; and they took the word as i • Christ should have said to them, Fetch in all Nations to be Scholars to the Gospel and profession of Christ. But they do 〈 in non-Latin alphabet 〉 , that say, we must go to Christ's School that we may be Baptized: it is contrary, Baptism makes Disciples, and discipling sets i • the way to be taught.

And hence I lay down this Doctrine.

Make Disciples. How? 〈 in non-Latin alphabet 〉 , baptizing them. As Circumcision was the way to Israelitism, so Baptism is the way to Christianity. We are upon a subject, that seems heterogeneous to this Audience; for no Baptisms are here. Yet hardly is there a subject fitter upon better consideration, since here are so many Candidates for the Ministry, to which this belongs. There are great divisions about the Sacraments; and I know not what lesson Candidates may better apply themselves to for the peace of the Church, than to study well the nature of the Sacraments.

In prosecution of this Doctrine, I might allege places of Scripture that urge this, as Act. II. 38. Repent, and be baptized everyone of you in the Name of Jesus Christ. And VIII. Chap. 36. &c. And as they went on their way, they came unto a certain water: and the Eunuch said, See, here is water, what doth hinder me to be baptized? But that I may not manage this subject at random, I observe these things gradually.

I. That Scripture doth hold out a clear distinction betwixt them that profess Christ, and them that do not. I say, profess, as to outward profession. And we must learn Scripture sense and language in this case, and not be our own Dictionary. When Ephraim speaks finer than Gilead, it spoils all: so when we speak finer than Scripture, and make words narrower in their sense than the Scripture does, we spoil the true meaning. Sometime this distinction is taught by phrases, that speak both parties, viz. them that profess, and them that do not: and sometimes by a single word, that speaks them that profess only. I will mention these few.

1. 1 Cor. VII. 12, 13. But to the rest speak I, not the Lord. If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away. And the woman which hath an husband which believeth not, and if he be pleased to dwell with her, let her not leave him. Brother, in opposition to unbeliever: The Apostle here starts the point of Christians married with infidels, whether they should divorse because of Religion; and what rank their Children were in? To the rest speak I, not the Lord. He spake not without the Lord, but he means, that there was not a Text for this case in the Law. See verse. 10. And unto the married I command, yet not I, but the Lord. Let not the wife depart from her husband. And see Chap. IX. 8. Say I these things as a man, or saith not the Law the same also? If any brother, i. e. Christian. See 1 Cor. V. 11. If any man that is called a brother, be a Fornicator, or Covetous, &c. whereby Brother is plainly meant a Christian. A wife that believeth not, viz. a Pagan; And so along. The same case is handled, 2 Cor. VI. 15. What concord hath Christ with Belial, and what part hath he that believeth with an Infidel? There Believer and Infidel are opposed. Believer here is as large as professor, in opposition to Jew or Pagan.

2. Those Phrases Within and Without. 1 Cor. V. 12. What have I to do to judge them that are without: do not ye judge them that are within? It is a Jewish phrase, and they straiten the sense, that take those that are without to be meant of Christians.

In one word, sometime Believer alone, the opposite not named, Act. II. 44. And all that believed were together, and had all things common. And here, whole families, children and all, are understood. Sometime Disciples, and Christians, Act. XI. 26. The Disciples were called Christians first at Antioch.

In this sense Church most commonly is taken, viz. for the Professors of Christ in opposition to Jews and Pagans, that professed him not. XVI. Matth. 18. Thou art Peter, and upon this Rock I will build my Church. Which is meant of the Church of the Gentiles in general. So III. Ephes. 10. To the intent that now unto the principalities and powers in heavenly places, might be known by the Church the manifold wisdom of God. So by Saints are meant nothing else but Professors of Christian Religion: 1 Cor. VI. 1, 2. Dare any of you, having a matter against another, go to Law befare the unjust, and not before the Saints? Do ye not know, that the Saints shall Judge the World? And VII. Chap. 14. For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband, else were their children unclean, but now are they holy. Now are they Saints: answering to the usual Hebrew phrase 〈 in non-Latin alphabet 〉 . In Sanctitate.

Here is a study for a young Divine, to be settled in the sense of these words. There are great divisions, and great misconstruction of one another from mistake of these things.

II. That God hath appointed Sacraments, as external and visible marks whereby to sign out this distinction. Badges of Homage; as in the Text, Disciple all Nations baptizing them. So under the Law Circumcision served for that end, to be a mark of a Jew: and therefore the Heathen are called uncircumcised. And when some of the circumcised seed degenerated, that they wanted that mark to distinguish them, then God ordained the Passover. So under the Gospel Baptism is the Mark, as in the Text. Children are baptized, that there may be none in our families, that bear not the badge of Homage. Christ ordained it for this end, to badge out the owning of his Power, and to introduce into the Profession of him. III. Gal. 27. For as many of you, as have been baptized into Christ, have put on Christ.

See Joh. III. 5. Jesus answered, Verily, verily I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God. Speech is there had of Christ's Kingdom of Heaven upon Earth, or the state under Christ. See verse. 2, 3. Nicodemus came to Jesus by night, and said unto him Rabbi, we know thou art a teacher come from God, for no man can do these miracles that thou dost, except God be with him. Jesus answered and said unto him, Verily, verily I say unto thee, Except a man be born again, he cannot see the Kingdom of God. Where mark, how Christ's answer suits. He observed in Nicodemus words signifying that he thought he saw the dawning of the Kingdom of Heaven; and now it was, that the Jews thought it would come upon them; and this further confirmed him, that Christ was the Messias. To this therefore Christ answers, and intimates to Nicodemus to be baptized.

Why would Christ himself be baptized? Because he would own the proper way of introduction into the Gospel, which he was now to preach.

So the Lord's Supper is a badge of this distinction; See 1 Cor. X. 14, 16. Wherefore my dearly beloved, flee from Idolatry. The cup of blessing which we bless, is it not the communion of the blood of Christ, the bread which we break is it not the communion of the body of Christ? As much as if he should have said, because we have the Sacrament of the Communion of the body and blood of Christ, therefore avoid Idolatry. It is the badge of those that profess Christ in opposition to Heathenism.

I might speak how the word Sacrament speaks such distinction, but that is well enough known.

III. As Baptism hath several coordinate ends, so all or most of them are suitable to that that we are speaking of, viz. introducing into the Profession of Christ. Both Sacraments have several ends; therefore it is proper in the dispute now about them to consider, whether it is fit to apply them to one only end?

1. Baptism hath a doctrinal end. It is a visible word, Loquitur Deus, ut videas. As it is a visible sign, so a visible doctrine. As God speaks in Jer. II. 31. O generation, see ye the Word of the Lord. The Lord, to come home to our capacity, brings divine things to our eyes; 1 Joh. I. 1. That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon. Thus Baptism, when we see it administered, reads the doctrine of our natural defilement and purging from it; Ezek. XXXVI. 25. is so understood. Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your Idols will I cleanse you. So circumcision in the member of generation, shown a check to our natural generation, and that God would circumcise.

So was the Primitive institution of Baptism. As it was used originally to admit Proselytes, so it is used in the Gospel to admit all Nations: it was used then to denote washing from moral and legal pollution, now under the Gospel to denote washing from natural: and is of this everlasting use. As washing in the Temple was a needful introduction into it: so Christ ordained this, that at our entrance into his Religion, we might read our natural defilements and our cleansing from them. Baptism is the Epitome of what comes to us from both Adams, pollution from the first, and purifying from the second.

These great doctrines are read in these primis elementis, first elements; the sum whereof is, that if we intend to come into the Kingdom of Christ, we must be purified.

2. As it reads doctrines to us, so it seals the truth of the promises. It is a seal of the Covenant: it is as a seal to a Deed. We put our seal two ways, by believing and obeying; God puts his three, viz. by his oath, ( Heb. VI. 17.) by the blood of his Son, and by the Sacraments. These Sacraments are everlasting visible seals: and hence appears the reason of their continuance. Circumcision is a seal, Rom. IV. 11. And he received the sign of circumcision, a seal of the righteousness of the Faith. How was it a seal of the righteousness of the Faith? Not to seal Abraham's righteousness, but God's truth: and therefore it is called his Covenant. It seald that righteousness that is by Faith. So baptism is a seal likewise in the nature of circumcision. Observe how Circumcision and the Passover answer to Baptism and the Lord's Supper.

Now this seal being imprinted upon all in their admission to the Church, 'tis as much as if God should have said, you coming into the administration of the Covenant, here is my mark, that I will perform all I promise.

3. There is an obligatory end of it, to engage them that are baptized on their part. As a Covenant is of mutual obligation, and so are seals. As by circumcision a Jew was made debtor to the Law, Gal. V. 3. I testify to every man that is circumcised, that he is a debtor to the whole Law. So Baptism makes him that receives it debtor to the Gospel. See the Text for this, and verse. 20. Teaching them to observe all things that I have commanded you. It brings into the bond of the Covenant; a man now becomes 〈 in non-Latin alphabet 〉 A son of the Covenant.

Now the equity of this obligation lies in two things. First, in Christ's institution. It is equal that he lay obligation on all that come to serve him. And, secondly, in the equity of the things themselves, that are required.

4. There is a privilegial end of Baptism. It brings into the number of the owned people. It badged out some to escape the wrath to come, Matth. III. 7. When he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of Vipers, who hath warned you to flee from the wrath to come? God makes a plain difference betwixt the Church and Pagans. There are promises, providences to this, which belong not to them. Now this rite gives admission into that Society. It makes Disciples, so the Text speaks: by this they are admitted into the atrium of the Temple, into the Court of the Church, and stand no longer without among the strangers. As the Shechemites by circumcision came into Jacob's family, and came under his Promises and Providences. Baptism brings the baptized person into the condition of Ruth, puts us under the wings of the Almighty, II. Ruth 12.

Having spoken something to the Apostles Commission and Work; and particularly from 〈 in non-Latin alphabet 〉 , Disciple all Nations, baptizing them, observed how Baptism introduces into the School of Christ, and upon this considered the nature of Baptism, viz. that it is Doctrinal, Sigillative, Obligatory, Privilegial; I shall now make some Application on that, and then proceed to the Form prescribed to be used in Baptism, In the Name of the Father, and of the Son, &c.

Look back then in your thoughts upon the ends named, and Observe hence,

I. The durableness of the Sacraments, because these ends are durable. Things of Divine Institution are as durable as their ends. Both Sacraments now a days are at indifference, nay some assert them needless. As God complained of old that men made his Law a common thing, so he may now take up the same complaint of his Sacraments. And the reason is, because men know not the nature of them. But they rose with the Gospel and they must live with it, because of such affinity betwixt them. They hold forth the same doctrines with the Gospel, and they are seals of the same promises. As Circumcision and the Passover dured that Economy, so these Sacraments, Baptism and the Lord's Supper must endure as long as the Economy of the Gospel: and unless there be no Gospel or a new Gospel they must continue; 1 Cor. XI. 25. This Cup is the New Testament in my blood. The New Testament in Christ's blood must last with the New Testament.

And observe God would not lay by Circumcision and the Passover, without other rites were brought in in their stead; and one in the place of the other, Baptism in the place of Circumcision, the Lord's Supper in the place of the Passover. Let Anabaptists cavil and contend against this assertion as much as they will, it is yet most true. Christ laid down those, and took up these: and so one takes beginning at the end of the other, as the two Testaments do: and both like Cherubs wings reach from one side of the House of God to the other, and meet in the middle. Joshua's pillars in the water of Jordan, and at Gilgal where the children of Israel ate the Passover, must endure, because the ends wherefore they were set up were to endure; IV & V Chapters of Joshua: And so must the two Sacraments, these monuments, endure also, because their ends endure, viz. To seal God's truth, and our homage. Learn, O ye Candidates for the Ministry, the perpetuity of Sacraments: they are not for a moment, they are not arbitrary.

It is sad to see what authority men take over the Sacraments. Some Congregations have had none these fourteen years; and what think these men of the Sacraments? What light businesses indeed are they, if men may thus dispose of them? I wish God avenge not the quarrel of the seals of the Covenant. And as he punished the Jews for suffering his Temple to lie waste, I Hag. 9. so we may fear his punishments may light upon us for suffering his Sacraments to lie waste.

II. Hence we infer the lawfulness of admitting Infants to Baptism. Look back to the three things last spoken of concerning the Sacraments, that they are Seals, Obligations, and Privileges. And upon everyone of these children are capable of the Sacrament of Baptism.

First, Why is it not lawful to imprint a Seal of God's truth upon babes? Memorials of God's truth and faithfulness have been imprinted upon lifeless and insensible things. Thus the Bow in the cloud was set for a token of a Covenant between God and the Earth. IX. Gen. 13. And Joshua wrote God's Law on the stones of the Altar, VIII. Josh. 32. It was imprinted on children by God's appointment in circumcision: why not now? Why do we seclude children from that honor now? Why uncapable now?

Mistake not, in thinking that Sacraments seal his righteousness, or interest in God, that receives them; no, they seal God's truth whosoever receive them. Simon Magus received baptism, and Judas the Lord's Supper: they were seals of God's truth, though not to their profit. Peter, Paul received them for advantage. How? As Seals? Yes, but not sealing their righteousness, but as seals of God's truth, and so they confirmed their faith. It is ignorance and a blind cavil to assert the Sacraments seals of his righteousness that partakes of them, and therefore that Infants are not to be baptized.

Secondly, Infants are capable of an Obligation. A man may bind his heir though an infant. So infants were bound by circumcision. Why not now? Nay see Deut. XXIX. 11, 15. You stand this day all of you before the Lord, your Captains of your Tribes, your Elders, and your Officers, with all the men of Israel: your little ones, &c. That thou shouldest enter into covenant with the Lord thy God, and into his oath, &c. Neither with you only do I make this Covenant, and this oath: But with him that standeth here with us this day before the Lord our God, and also with him that is not here with us this day. Where you see, that those that were unborn and distant, when Moses made this Covenant, were bound to this Covenant: and children are no further off than these.

For the equity of the obligation lies not in the parties understanding the thing, but in aequitate rei, in the equity of the thing itself. How come all men liable to Adams sin▪ Aequitas imputationis, the equity of imputing it to them makes them liable, as they are in Adams loins and Covenant. How do men become bound to perform their duty? Not because able, but ex aequitate rei, because it is so equal and fit that they should. So children at baptism may come under obligation, not because they are able to perform their duty to know it, but the equity of the thing lays it on. They have this natural bond upon them as Creatures, to Homage God; if the Sacramental bond be added, they are bound as Christians to Homage Christ. Why should this be so monstrous, since they are as much capable to know one as the other?

I may add, they are part of their Parents, and therefore to be brought under the same Bond. So I would answer an Anabaptist, I baptize my child because I am baptized myself. A strange reason, will he say. Let him give me the reason of those two passages, Gen. XVII. 14. And the uncircumcised man child, whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people: he hath broken my Covenant. And Exod. XX. 5. I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children. Alas! what hath the poor child done? Why doth God visit the iniquity of the Father upon the child? He is part of his Parent, and in the punishment of the child the Parent is punished. Here then is the reason, why Parents ought to bring their children to Baptism, because they themselves are not whole under this bond and introduction, if part of them, viz. their children, be out of it. This is the reason of baptizing whole families, Act. XVI. 15. 33. &c. Where you may see how they were first discipled by Baptism in a minute after hearing of Christ, and also how the whole Family was baptized with the Parent. It is childish to say, it may be there were no children in those families, and shows their ignorance that plead it. For if never so many children they must be baptized. For so was the Custom of the Jewish Nation in their use of Baptism, when a Proselyte came in, his children were baptized with him: and all this upon this ground, that all that were related to the Parent might come into Covenant. But were succeeding generations of Proselytes children baptized? I answer, No, but only the first generation was baptized. Why then are we baptized after the conversion of our Nation? I answer, They had the Sacrament of admission, Circumcision, for true Israelites, and that continued from generation to generation; and Baptism being of the same nature and use, requires the same continued practice.

Thirdly, Baptism is for privilegial ends. And a child is capable of privilege. A child in the cradle may be made a King. Children were capable of Circumcision, that was a Privilege to be admitted into the Jewish Church, why are they not capable of the like privilege now? Talm. Bab. in Jeramoth Cap. 4. disputes this case, and so resolves, That one may be privileged, though he know it not. As one at a distance may be chosen Fellow of a College. Why is not a child capable of receiving a badge of the privilege of being under the Covenant with his Parents?

Object. But these Privileges come by birth of Christian Parents.

Answ. No, not any privilege further than Baptism. Birthright entitles to that, and that admits to the rest of the privileges. He that was uncircumcised was cut off, though of circumcised parentage, Gen. XVII. 14. This argument the Apostle handles, 1 Cor. VII. 14. So that children are not only capable of Baptism as a Privilege, but bound to Baptism as an Introduction to privileges, and cut off without it: as it was in circumcision.

We conclude with that remarkable passage, Matth. XIX. 14. But Jesus said, suffer little children and forbid them not to come unto me: for of such is the Kingdom of Heaven. Who brought these children? Not unbelievers: such to be sure would not: they must therefore have been such as believed on him. But what did believers bring them for? Not to heal, for if it were for that end, why should the Disciples hinder them, rebuking those that brought them? verse. 13. Christ's answer to the Disciples shows that they brought them as children of Disciples, and that Christ would own them as his Disciples, which he by his words concerning them professeth them capable to be. And the Disciples rebuked those that brought them, not that they were ignorant, that children were introduced into the Gospel bond and profession with their Parents, but they thought this too much, that they should desire so particular admission by Christ.

It is observable, that Baptism in the first times was the badge of Preservation from destruction. See Matth. III. 7. When John saw Pharisees and Sadducees come to his baptism, he said, Who hath warned you to flee from the wrath to come? By receiving Baptism they fled from God's wrath that was coming upon the Jewish Nation. So 1 Pet. III. 21. The like figure whereunto, even Baptism, doth now save us. As the Ark saved Noah and his family from perishing in the general Deluge, so Baptism, the figure of that, saved those that received it from the destruction that was then coming. Would men look upon Baptism under this notion, as it is a badge of preservation, they would not need much persuading to baptize their children.

And thus I have considered the Disciples Commission and Work, Go, teach all Nations baptizing them. I now come to the Form of Baptism, In the Name of the Father and of the Son, and of the Holy Ghost.

It is not unprofitable to observe, how the Holy Ghost at the story of great actions doth oft intimate the Trinity. Let us make man. Let us confound their language. And at the XVIII. Chap. of Genesis you read of three men that stood by Abraham, who are called afterward Jehovah. And at the settling of the Service of the Tabernacle, Num. VI. ad fin. the Form of blessing that was prescribed to the Priests to use, intimated a Trinity: The Lord bless thee and keep thee. The Lord make his face shine upon thee. The Lord lift up his countenance upon thee. But to spare more instances, at Christ's entry into the Ministry the Trinity is at his Baptism; and now at the end of it he proclaims it, and enjoins it to be professed at every Baptism.

Christ giveth no rules for the manner of Baptism, but only this; for that needed not, it being known before. The Anabaptist pleads that there is no precept for Infant-baptism. I say, it needed not; and Christ took up Baptism as he found it. If a Law be made in these words, Let all the University come to S. Mary's on the Sabbath, it would be madness hereafter to say, That there ought to be no Sermons there, because there is no mention of them in the Law. That is supposed in the Law as a thing common and known. So Christ makes this Law, that all Nations should be baptized, he directs not in this Law, how to Baptize, nor who to be baptized, because that was so well known to all already. And you may observe that the Jews never wonder at Johns baptism, as to the thing, but all run to him to be baptized, Matth. III. 5. There went out to him Jerusalem and all Judea, and all the region round about Jordan; and were baptized of him. And John is questioned only what authority he had to baptize; whether it was from Heaven or of Men. They would have said his Baptism had been from the Devil, if it had been of the nature of a Monster, never seen before. No, Baptism was well enough known to the Jews, and both John and Jesus Christ took it up as they found it. And the Form was the only new rule that he gave for the Ministration of it: and that he did, because it was necessary in the alteration of the Economy, into which Baptism was an Introduction.

There were three Forms of Baptism as used for introduction.

First, The Baptism of Proselytes under the Old Testament; these were baptized into the Profession of the Father: not verbatim, so said, but reipsa it was so. I shall not dispute, how far holy men then acknowledged the Trinity. But under the second Temple, when that doctrine was more obscure, their common appellation of God, was Father.

Secondly, Baptism in the Gospel was at first in the Name of the Son only, though not under this title. And this was doubly done by John and by the Apostles.

1. John baptized in the Name of the Messias now coming, Act. XIX. 4. John verily baptized with the Baptism of Repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. John baptized half a year before he knew the person of the Messias, John I. 31. I knew him not. So those baptized by him, knew not Jesus, yet were baptized into the Messias. Hence that Act. XVIII. 25. Apollos spake and taught diligently the things of the Lord, knowing only the baptism of John. And such were those, XIX. Act. 2. that were baptized into Johns baptism, but knew not whether there were any Holy Ghost. They by their baptism took the badge of owning the Messias, but knew not his person. Thus John baptized into the Name of the Messias.

2. The Apostles baptized into the Name of Jesus, as true Messias. That in III. John 22. is so to be understood. After these things Jesus came and his Disciples into the land of Judea, and there he tarried with them and baptized. By the way we may take notice of two things.

First, That Christ bids his Apostles here Go to the Gentiles, yet they were not of divers years, Act. XI. 19. They that were scattered abroad upon the persecution that arose about Stephen, travailed as far as Phenice, and Cyprus, and Antioch, preaching the Word to none, but unto the Jews only. And Peter preached not to any else, till he had the vision, Act. X. The reason of which may be fetched from Act. I. 8. Ye shall be witnesses unto me both in Jerusalem, and in all Judea and in Samaria, and unto the uttermost part of the Earth. By which words Christ commands them first to preach all Judea through, before they preached to the uttermost parts of the Earth.

Secondly, That Christ bids them baptize in the Name of the Father, and of the Son, and of the Holy Ghost; yet they did baptize all the while they were in Judea, in the Name of Jesus only, Act. II. 38. Be baptized everyone of you in the Name of Jesus Christ. VIII. Chap. 16. They were baptized in the Name of the Lord Jesus. So the XIX. Chap. 5. When they heard this they were baptized in the Name of the Lord Jesus. Now the reason of this, was to seal Jesus for the Messias and true God. The controversy was whether Jesus was the Messias: hence Jesus Christ is so oft joined together; not so much to show Christ a Savior, as to assert Jesus to be Christ. And for this end baptism among them was in the Name of Jesus. And hence the Apostles benediction, Grace and peace from God, and Jesus Christ, in their Epistles.

Where is the Holy Ghost, says Socinus? Not excluded, though not nominated. If satisfaction be given concerning Jesus, that he is the Messias, satisfaction is easy about his Spirit. The Jews acknowledged the Spirit of Messias of a Divine Nature and acting, even to be the Spirit of God that wrought the Creation. So Zohar on Gen. I. 2. Now therefore that being the thing to be settled, that Jesus was the Messias, and Son of God, the Apostle applies himself to that in the benediction, and the other would follow of itself, viz. a blessing from the Spirit of Messias, which is the Spirit of God. Let us observe these things gradually or in order.

I. That whereas the Jews expected Messias in his Personal and pompous presence, he resolves them, that his Presence is by his Spirit; and his Victory by his Spirit. See that John XVI. 7. Nevertheless, I tell you the truth, it is expedient that I go away from you, for if I go not away the Comforter will not come unto you, but if I depart I will send him unto you. He speaks there in reference to the Jews opinion, that called Messias Menahem, Comforter: and looked for earthly comforts from him. No saith he, It is expedient for me to go away, and my Spirit shall supply comforts unto you. To that purpose is that Joh. XX. 17. Touch me not:: for I am not yet ascended to my Father. Greg. Nyssen. for Adveniat regnum tuum, speaks of Luke's having it Adveniat Spiritus sanctus tuus: instead of Thy Kingdom come, let thy Holy Spirit come. The thing is true, though the authority questionable.

II. For the justifying and evidencing this, that his Presence is by his Spirit, and so his Rule, he sent his Spirit in powerful Demonstrations; as you read in the Acts of the Apostles: that by the sight of his Spirit, men might come to own him. Observe that passage, Joh. XIV. 12. Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also, and greater works than these shall he do, because I go unto my Father. You, my Disciples, shall do greater things than I do; why so? For the magnifying of the Spirit. Hence that in Mark III. 28, 29. He that should speak against the Son should be pardoned, but not he that should speak against the Holy Ghost. He that shall blaspheme against the Holy Ghost, hath never forgiveness. Because the Son appeared in meanness, and his personal presence was not to be insisted on; but the Holy Ghost came in all powerful and convincing Demonstration. Hence Ananias and Sapphyra were so severely punished, because their sin was against the Holy Ghost. Why hath Satan filled thine heart to lie to the Holy Ghost, V. Act. 3.

III. The Spirit did by these demonstrations of power assert the Deity and authority of Christ, and his own, as sent by him, and to be his Spirit. See Joh. XVI. 8, 9, 10. And when he (the Spirit) is come, he will reprove the World of sin, and of righteousness, and of judgment. Of sin, because they believe not on me. Of righteousness, because I go to my Father, and ye see me no more. Of judgment, because the Prince of this World is judged. And by that very thing is shown Christ's Rule and Work in his Church by his Spirit.

IV. That as the Spirit by these Demonstrations was to assert Jesus, so the Apostles at that time baptized only in the Name of Jesus. And accordingly the gift of the Spirit was given at Baptism. See Act. XIX. 2. He said unto them, have ye received the Holy Ghost since ye believed? Signifying that the receiving of the Holy Ghost followed upon Baptism. As the Spirit of God, that is, the Holy Ghost, rested on Christ at his Baptism, so the Spirit of Christ, that is, the Holy Ghost, rested on His at their Baptism. Not on all. Why? Because, he was come for that end, to enable the Disciples to teach and preach, and to assert Jesus.

V. When the Doctrine of Jesus and the Spirit were thus manifested, then it was ripe to baptize in the Name of the Father, Son and Holy Ghost. Each Person had demonstratively approved his Godhead. The Father under the Old Testament. Hence is the tenor of Christ's speech, John V. 19, 20. The Son can do nothing of himself, but what he seeth the Father do; for what things soever he doth, these also doth the Son likewise. For the Father loveth the Son and showeth him all things, that himself doth: and he will show him greater works than these, that ye may marvel. The Son hath demonstrated his Godhead by his conversation among us, Joh. I. 14. The Word was made flesh and dwelt among us, and we beheld his Glory, the Glory as of the only begotten of the Father. And by his Resurrection, Rom. I. 4. Declared to be the Son of God with power by the resurrection from the dead. And lastly, by pouring down of his Spirit, when he was ascended. The Holy Ghost demonstrated his Godhead by his powerful actings.

VI. Turn your minds back to Babel, Gen. XI. there the Heathen lost the knowledge of the true God, Rom. I. 21. &c. Because when they knew God, they glorified him not as God, neither were thankful, but became vain in their imagination, and their foolish heart was darkened. And changed the glory of the uncorruptible God into an image made like to corruptible man, &c. Thence forward consider what was done in that peculiar people whom God had chosen, for revealing the true God, Father, Son and Holy Ghost. And when all those revealings were full, than it was ripe to bring that manifestation of God among the Heathen. Go and teach all Nations, baptizing them, &c. It is as much as if Christ should have said to his Apostles, The Heathens have lost the knowledge of the true God, now bring that knowledge among them again, and baptize them in the Name of the true God, Father, Son and Holy Ghost. As Baptism was in the Name of Jesus among the Jews, where the question was about the true Messias; so among the Gentiles, where the question was about the true God, Baptism was in the Name of Father, Son and Holy Ghost. Lay Rom. I. 25. to this Text. Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator. The casting off the Gentiles was because they worshipped the Creature. What was their Recovery in the Text? Was it to bring the worship of the Creature among them again, as the Arian and Socinian gloss? No, but to bring the knowledge and worship of the Creator among them, of the true God, and that was Father, Son and Holy Ghost.

I shall not go about to confute those cursed opinions, the Lord rebuke them, I shall only observe these things upon them.

First, That as they blaspheme the greatest, so the plainest truths in the Bible. I cannot but wonder at the denial of the Godhead of Christ: and though the God-head of the Holy Ghost is not in so plain terms, yet it is in as plain Evidences as can be.

Secondly, That they go clean cross to the stream of Scripture. The main purpose of that is to extol Christ and the Holy Ghost, the main purpose of these to abase them.

Thirdly, Grant them what they would have, they set themselves further from Heaven and Hope, when the Redeemer and Sanctifier are but Creatures.

Fourthly, Observe here the Spirit of old Antichrist, and how it hath descended.

First, The Jews began and blasphemed Christ, 1 John II. 22. Who is • liar, but he that denieth that Jesus is the Christ? He is antichrist that denieth the Father and the Son. And that then was the Jew.

Secondly, When they were destroyed, then Rome began to persecute, till Constantine.

Thirdly, When that was quieted, then the Arian and the Macedonian appeared in the Jewish Spirit.

Fourthly, That cursed Spirit was hardly laid, but then the Papacy begins t • rise, and brings in all Judaism against the honor of Christ.

And, Fifthly, That unmasked in the Reformation, the Jewish Spirit appears again in the Socinian.

A SERMON PREACHED AT ASPEDEN, April. 5. 1660.

O NE great breach in England is the breach about the Sacraments. It is the policy of the Devil to divide Christians even there, where there is the greatest bond of Communion. As poison is to our Victuals, which makes that which in its own nature is the great means of the preservation of our health and lives, to become the destroyer of it. Our knitting together must be in these Sacraments, but they are made the means of our disuniting. Therefore if the present occasion called not for it, yet the present necessity of our Nation does, to inform ourselves about these bonds.

For your instruction in the Sacrament or Bond of Baptism I have chosen these words. Wherein we may observe these four things. I. Israel was Baptized. II. All were baptized. III. Unto Moses. IV. In the Cloud, and in the Sea.

I. Israel was baptized, when they came out of Egypt. From whence I make this Doctrine,

This Observation is of excellent use. It is said concerning the times of the Gospel that there should be new Heavens and a new Earth. All new. When God set aside that old people, he chose him a new people, viz. The Gentiles. This change of new for old consisted in two things. First, Some things were laid aside. And, Secondly, some old things were reserved, but the end of them changed. All the Ceremonial Law laid aside, but the Moral reserved, and the Doctrine cleared. The public Worship of the Temple laid aside, of the Synagogue reserved. But some old things were reserved and changed. At the Passover, the Lamb was laid aside, Bread and Wine reserved, but the end changed. And in this Sacrament, where Baptism was added to Circumcision; Circumcision was laid aside, Baptism received.

The first mention of Baptism is in Gen. XXXV. 2. And Jacob said unto his household, and unto all that were with him, Put away the strange God's that are among you, and be clean, and change your garments. Be clean, the word is 〈 in non-Latin alphabet 〉 Mundate vos. That Baptism is meant here is confessed by the Jews.

The next mention is this in the Text: They were all Baptized unto Moses, &c. And this is the more considerable, that they should be Baptized now, when they were but newly circumcised, to wit, in the three days darkness that was upon the Egyptians, during which time Israel was circumcised to qualify them to eat the Passover. For no uncircumcised Person may eat thereof; Exod. XII.

A third mention of Baptism is at Sinai. So the Jews. And they speak of Proselytes Admission now.

The Anabaptists will not hear this: nothing but the letter of Scripture. But that is a dangerous Text. It is true, we are to require it for the foundation of Faith, but by ininsisting upon it too rigorously for other matters, we lose infinite profit, that may accrue to us by Examples and Explications.

But let us reason with them, that Baptism could be no new thing in those times. First, The Scribes and Pharisees were not so easy to be brought to follow Novelty. But they came in multitudes to Johns Baptism, Matth. III. 7. Secondly, See I. Joh. 25. The Jews sent Pharisees to John the Baptist, and they asked him why baptisest thou then, if thou be not that Christ? Whereby you may see they never questioned the thing, and shown also that they were easily persuaded, that the Messias would make use of their rite of baptizing for the admitting Disciples.

Take this in the dispute about Poedobaptism. They tell us, that there is no example in the Scripture of children baptized. I answer, True, but no such example needed to be recorded; for Christ took up Baptism as he found it in the Jewish Church; and they baptized Infants as well as grown persons. And if Christ would not that Baptism should have been administered to children, he would have forbidden it. Therefore there is no Rule or Example given in Scripture of baptising children. Luke wrote enough in XVI. Act. 15. & 32. where he tells us of the Baptism of Lydia and her household; and of the Jailor and all his. Now one reading these passages in Judea, how would he have understood it? Undoubtedly, according to the ordinary practice of Baptism, as it was used among them in admitting of their Proselytes; which was that when the Master of the house was baptized for a Proselyte, all his family, children and all, were baptized too. It is the best rule to come to the understanding of the Phrases of Scripture, to consider in what sense they were taken in that Country and among that People where they were written.

II. They were All baptized. Who? All our Fathers, verse. 1. All passed through the Sea. Were there not children here? How? Was there no child in arms, did they carry none on their backs, when they passed through the Sea? What say the Anabaptists here? This Text saith All were baptized. They say, None ought to be baptized that are children, because they are not capable of understanding the Ordinance. What then? Were the Jewish children more capable than the children of Christians?

There are two opinions of the Anabaptists, which we are to be informed in, else we may fall into mistake.

First, That Baptism is not to be administered to any that are without knowledge.

Secondly, That it is not to be administered to any, unless he be verus filius foederis, a true son of the Covenant. To these I will put answer into your mouths.

To the first, God never ordained Sacraments, that their nature should be changed pro captu recipientis, according to the capacity of him that received them. Ordinances retain their nature, whosoever receives them. As sin is sin, though not felt: and the Word is the Word of God, though he that hears it is not benefitted by it: So Sacraments are Sacraments, as to their nature, whatsoever the Receivers be. It is true their fruit is pro captu recipientis, but not their nature. The Sacrament is a seal whosoever receives it.

Again, You read of Baptism without knowledge in Matth. XXVIII. 19, 20. Go and Disciple all Nations baptizing them in the Name, &c. Teaching them to observe all things that I have commanded you, &c. Baptize and Teach. True indeed, the Adults that were baptized confessed their sins, but this restrains not baptism to them alone: because there are several ends of it applicable to those that know not, especially that in the next particular.

As to the second, That Baptism belongs to none but such as are in the Covenant, and that it is a seal of our righteousness. This phrase is fetched from IV. Rom. 11. And he received the sign of circumcision, a seal of the righteousness of the Faith. Which place is expounded to mean a seal of the persons righteousness that receives it. But to examine this place.

1. It is said to be a sign, now a sign is to help unbelief and to confirm doctrine, Exod. IV. Moses miracles there mentioned were to be signs, to make the Israelites believe his message, 1 Cor. XIV. 22. Tongues are for a sign, not to them that believe, but to them that believe not. And to that purpose is that of our Savior, Except ye see signs and wonders ye will not believe.

2. The Doctrines there delivered are well worth such a Confirmation; namely first, That a sinner upon his believing in Christ becomes righteous, this is the greatest truth. Secondly, That he becomes righteous by another, this was a wonder to the Jews. Thirdly, That it is by a better righteousness than Adams. Fourthly, That it is by a righteousness infinite, viz. A righteousness that outvies condemning righteousness, and that very same righteousness that God gives to Christ.

So that the meaning of those words, the sign of circumcision, a seal of the righteousness of the Faith, is, that it was a Seal to confirm that great Doctrine. So Sacraments are to Seal the truth of God. He hath put to his Seal in the Sacrament: as a Seal to a Dead confirms the truth of it. So that Circumcision is a Seal of the same truth to Esau, Judas, &c. else it loses its nature, which is to confirm God's truth. And so the Sacraments are Seals of God's truth. Baptism seals that truth, that washing by the blood of Christ cleanseth us from our sins. So that though children know not what baptism means, yet it hath this nature.

III. They were all baptized unto Moses, i. e. unto his discipline. They were circumcised unto God, viz. unto true religion. Now they are baptized into Moses, that is, into his Way. Baptism is to enter us into the true profession, Matth. XXVIII. 19. Baptizing them in the Name of the Father, Son and Holy Ghost; that is, into the profession of the true God. So in the Name of Jesus, that is, into his belief and religion.

Hence also Infants are capable of Baptism, as it is a distinctive body, that marks us out for Christians. And therefore we are said to be all baptized into one body, 1 Cor. XII. 13. So the children of Israel were circumoised, though they were born Israelites, that they might be marked for God's people.

As to the fourth observable in the Text, baptized in the Cloud and in the Sea, I cannot now insist on that.

The Conclusion is, that we retain this Sacrament without doubting. It carries its warrant in its institution, and in its own nature. I will leave two directions with you.

• I. Rest not in a negative Religion only.
• II. Let the practice of the Church have authority with you.

A SERMON PREACHED AT S. MARIES Cambridge, Febr. 24. 1655/6.

T HE words are our Savior's. And they are a sweet condescension to a pious request, in the verse before; where Christ praying publicly, as it seems, among his Disciples, one affected with it, prays, Lord, teach us to pray. Where was this Disciple at the Sermon in the Mount, Matth. VI. 9. where Christ had taught them to pray? Was he absent, or had he forgot? Or did he not rightly understand? However it was, Christ yields to his request; and gives the same directions again here, as he had done there. There it is, After this manner pray ye. Here, When ye pray say.

In the Text are two things contained. The one is, Christ's giving a Platform of prayer, When ye pray, say. The other is, The form given, Our Father which art in Heaven, &c. The word 〈 in non-Latin alphabet 〉 , When, leaves us not at liberty, but commands us: and is of the same import with another saying of our Savior, when he instituted his holy Supper, As oft as ye do this, do it in remembrance of me.

Out of the former I Observe two things.

• I. That we had need to pray.
• II. That we had need to be taught to pray.

Two truths confirmed by three witnesses, John, this Disciple, and Christ. Ask John, why he taught his Disciples to pray, he will answer these two things, viz. because they had need to pray, and because they had need to be taught to pray. Ask the Disciple why he asked Christ to teach him to pray, he will answer so. Ask Christ why he taught his Disciples to pray, he will answer so also. As there are many Comments on these subjects, so there is as copious handling them. So that I shall not handle them at large, but speak to them in a few illustrations, and so pass to insist rather on the second, viz. The Form itself.

I. That we had need to pray: And that, first, because of our Duty: Secondly, Because of our Wants. In regard of what we owe to God, and in regard of what we expect from him. These both draw and drive us. Accordingly the Lord's Prayer consists of two general parts; first, we pray in adoration to his Name, Kingdom, Will, in the three first petitions, and then for our wants in the last. I shall not now speak how Prayer is Adoration of God, nor how it is commanded by Scripture on that account. I shall only at present show,

First, That it is a duty, and that we had need pray because of our Duty. And for that purpose observe,

1. It is a Duty written in nature. That in Gen. IV. ult. Then began men to call upon the Name of the Lord, however understood, shows it from the beginning. Hence the Heathen prayed, though they mistook in the manner of praying, Matth. VI. 7.

2. It is a Duty for every man and woman in the World to perform. All flesh come to thee, LXV. Psal. 2. And Psal. CL. ult. Let everything that hath breath praise the Lord. T is a Duty due upon our creature-ship. It is the Duty of the holiest men, Psal. XXXII. 6. For this shall everyone that is godly pray unto thee. And of the wickedest also, even Magus was to pray to God, Act. VIII. 22.

It is so a Duty for the holiest, that it lay upon Adam in innocence. It lay upon Christ in the Flesh, he prayed both because of his Duty and because of his wants, V. Heb. 7. Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears, unto him that was able to save him from death, and was heard in that he feared. It lies upon glorified Saints in one part of it, viz. Thanksgiving.

It is so a Duty for the unholiest, that though they sin in their prayers, yet they sin worse if they pray not. Your prayers are not sin as to the Act, but because of other things. External adoration is absolutely required to be given to God by all his creatures, and if that be not yielded, they doubtless sin. This the wicked man, when he prays, gives to God. They mistake foul, that say, Pray not till the Spirit move you. Truth saith, Pray because Duty requires you, and in doing your duty wait for the Spirit.

3. It is a Duty that makes out and sanctifies all our duties: As 1 Tim. IV. 5. Every creature of God is sanctified by the Word of God and Prayer: So is every religious duty that we perform. What is our hearing, reading, meditation, if we pray not that God would sanctify it, and make it beneficial to holy ends and purposes to us?

4. We had need to pray in reference to our Duty, lest God turn us out of all, and own us not for Tenants, because we pay not our Rent. You read in XXX. Exod. 12. &c. That every Israelite was to give half a shekel for the Redemption of his Soul; the rich was not to give more nor the poor less. This Christ himself paid, Matth. XVII. 24. &c. Prayer is that half shekel to us. The rich can give no more, and the poor hath this to give, viz. To make our humble acknowledgments to God for our lives, and our comforts. This is the greatest owning of our homage: and none is so poor as to be without it. The words that signify Prayer speak this, viz. 〈 in non-Latin alphabet 〉 Judging ourselves, and 〈 in non-Latin alphabet 〉 Depending upon grace. We hold all upon grace. The acknowledgment of this is the payment of our Homage to our Creator: Would you comfortably enjoy your Houses, Lands, Studies, Comforts, pay your Rent; Pray, Pray, Pray. See what becomes of them that pay not this Homage, Jerem. X. 25. Pour out thy fury upon the Heathen that know thee not, and upon the Families that call not on thy Name.

Secondly, We had need pray because of our wants. This is the only way for our supply. This is the bucket to draw our Water. Ask and you shall have. Call upon me in the time of trouble, and I will deliver thee: Yea, though God know our wants, we must pray for the supply of them. That is a strange motive to prayer, in Matth. VI. 8. Your heavenly Father knoweth what things ye have need of, before ye ask them. What need then is there to tell them? If he will give, he will give whether we ask or ask not. Yes, pray for what ye stand in need of, though ye are sure of the grant of those things. Daniel prayed for the restoration of the Captivity, which he knew certain: David for the pardon of his sin, which he knew God would pardon. And that for these reasons,

First, God will have his Homage. It is reason Elias should have his cake first, that provides meal for the maintenance of the whole family, 1 Kings XVII. 13.

Secondly, We pray not to show God our wants, as if he were ignorant of them, but to show that we are sensible of them, and to signify that we know he only is able to supply them. Saints are called poor, because they know their wants, and know they live on God's Alms. See Rev. III. 17, 18. Because thou sayest I am rich, and increased with goods, and have need of nothing, and knowest not that thou art wretched and miserable, and poor and blind and naked. I counsel thee to buy of me gold tried in the fire, that thou mayest be rich, &c. God would that this Church of Laodicca should know her wants, and buy by prayer the supply of them.

Thirdly, I may add, We had need to pray because of our advantage and benefit, yea, though we receive not particularly what we pray for. Though as Psal. XXII. 2. We cry in the day time and God heareth not; and in the night season we take no rest. Though God seem as in Psal. LXXXVIII. 14. to cast off our Soul and hide his face from us: yet we had need to pray still, because we still want; and if we never receive particularly what we pray for, yet these benefits we shall reap by our prayers.

1. We keep up and refresh our communion with God. Constant prayer hath this advantage, that it suffereth not God to forget us. Lord, why hast thou forgotten me, saith David? Prayer permits not God to forget no more than a Mother can forget a crying child. He that prays is God's Remembrancer, and gives him no rest.

2. The more we pray, the better God will know our faces at the day of judgment. I know you not, shall Christ say to some; why? They never looked towards him, Psal. XIV. 2, 3. The Lord looked down from Heaven to see if there were any that did understand and seek God. They are all gone aside, &c. And I. Isaiah 4. There tis said of wicked men 〈 in non-Latin alphabet 〉 that they are estranged backward, or turned backward. To these methinks the great Judge will say another day, Ye were always strangers to me, such as turned their backs upon me, I could never see your face; and therefore verily I know you not. But on the contrary, he that now confesses Christ, and makes himself known to him by prayers and humble addresses, he will know and confess him at the day of Judgment.

3. The more we pray the more the heart is in Heaven, and with God. So that Prayer itself is a blessed benefit, Phil. III. 20. Our Conversation is in Heaven. This of all other Conversations is the heavenly Conversation. As Christ when he prayed, was transfigured, Luke IX. 29. So in prayer the Christians heart is changed, the soul is winged and mounts up till it gets hold of God: as Jacob had him in his arms when he prayed.

4. Time will come that all our prayers and tears shall meet us. God puts our tears in his Bottle. God reserves our prayers, not one of them is left; and we shall in time receive the fruit of them. In 1 Kings VIII. 59. There Solomon prays, Let these my words wherewith I have made supplication before the Lord, be nigh unto the Lord our God day and night, that he maintain the cause of his Servant, &c. Prayers are nigh unto God. And thus I have finished the first Observation, viz. That we had need to pray. I come to the second.

II. That we had need to be taught to pray. There is no doing spiritual work, but according to the Pattern in the Mount. God prescribed Forms. As at the offering of the firstfruits of the Land of Canaan, XXVI. Deut. 3, 4. &c. Thou shalt go unto the Priest that shall be in those days, and say unto him, I profess this day unto the Lord thy God, that I am come unto the Country, which the Lord sware unto our Fathers for to give us. And the Priests shall take the basket out of thine hand, and set it down before the Altar of the Lord thy God. And thou shalt speak, and say before the Lord thy God, A Syrian ready to perish was my Father, and he went down into Egypt, and sojourned there with a few, and became there a Nation great, mighty, and populous, &c. likewise there was a form appointed to be said over the beheaded Heifer, XXI. Deut. 6, 7. &c. And all the Elders of that City that are next unto the slain man, shall wash their hands over the Heiser that is beheaded in the Valley. And they shall answer and say, Our hands have not shed this blood, neither have our eyes seen it. Be merciful, O Lord, unto thy people Israel, whom thou hast redeemed, and lay not innocent blood unto thy people Israel's charge. The Priests when they blessed the people had also a form prescribed them, VI. Numb. 23, 24. &c. Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the children of Israel, saying unto them, The Lord bless thee and keep thee, The Lord make his face shine upon thee, and be gracious unto thee. The Lord lift up his Countenance upon thee and give thee peace. And David appointed Psalms for the Tabernacle, 1 Chron. XVI. 7. And the Schools of the Prophets no doubt had Forms delivered to them. So John and Christ taught their Disciples to Pray as wellas to Preach. He had not been the Great Teacher had he not taught a Form of Prayer. We should have been left untaught in not the least thing.

Consider also in the behalf of prescribed Forms, that we poor creatures, short fighted in divine things, know not what we ought to pray for. Peter at the Transfiguration prayed he knew not what, IX. Luke 33. We often, as Adonijah, are ready to ask our own Bane. There is no man but if God had granted all that ever he asked, it would have been worse with him. Midas his wish may teach this.

But that place of the Apostle will be objected against me, in Rom. VIII. 26. The Spirit helps our infirmities, for we know not what we should pray for as we ought, but the Spirit itself maketh intercession for us with groanings that cannot be uttered. Therefore we need no forms, as long as what we are to pray is dictated to us by the Spirit.

But I answer, It is the Spirit not an Oracle within us to teach us immediately. The Word teaches us what and how to ask. But the Office of the Spirit is to help our infirmities in asking; our infirmities of memory, our want of application to ourselves of what we know to be our wants. So in the application of Doctrines, of Promises, the Spirit teaches us no new thing, but minds us, and brings home to the feeling of our Souls those things we learnt from the Word.

Consider moreover, we had need to be taught of God what language to use when we are speaking to God. It is no small thing to betake ourselves before him, and to speak to him who is the great and living God. Now is it an easy thing to speak as we ought to do unto him? Jobs friends spake not right things of God, XLII. Job 7, 8. For which God tells them his wrath was kindled against them, and requires them to make atonement for it by offering up seven Bullocks and seven Rams. Moses could not speak unto Pharaoh, IV. Exod. 10. Much less how shall the poor creature address unto the great God? Therefore we are advised by the Prophet Hosea when we approach unto God to take words along with us, XIV. Hos. 2. Take with you words and turn to the Lord, say unto him, Take away all iniquity and receive us graciously, so will we render the Calves of our lips. Where you see are express words put into our Mouths to use, when we go and make our Confessions unto God.

Ah! Gracious God, how ready art thou to give, that biddest us Ak, and teachest us to ask also. That puttest Words into our Mouths, and teachest us what to say to thee. He must needs be ready to pardon sin, that would prevent sin in our prayers, that are begging for pardon.

Christ well knew the Majesty of God, and the necessities of men, the need of Prayer, and our disability to pray; and therefore he left not himself without a witness of infinite mercy and condescension, nor us without one of the greatest things that we could have prayed for, when he left us this Platform of Prayer, When ye pray, say, &c. And so I come to the Prayer, or Form itself, When ye pray, say, Our Father, &c.

It is an opinion then, that I can rather wonder at, then understand, that bids when we pray, Say not Our Father. As I have often grieved to see the neglect and disuse of the Lord's Prayer, and to hear the reproach that some have cast upon it, so have I as seriously as I could, considered what ground these have had for the disusing of it, and to this hour I rest admiring, and no way satisfied, why they should refrain it, when Christ hath commanded the use of it, as plain as words can speak, Matth. VI. 9. After this manner pray ye; and again in the Text, When ye pray, say.

The Cavils that are made against the use of it are obvious.

• I. To avoid superstition, for unto such ends it hath been used. Here I cannot but think, how wild it is to extinguish a thing good per se, because another useth it ill. To cut down Vines, to avoid drunkenness. How subject is he, that makes it all his Religion to run from a Superstition, to run he knows not whether?
• II. Such a narrow Form straitens the heart, is too strait, stinting the exercise of the gift of Prayer. And here I cannot but think of Soloecisms in pride of apparel. It is monstrous to make cloths our pride, which are only a badge of sin, and cover of shame. So it is a Soloecism to cast away this Prayer upon presumption that we can pray so well, when it is mainly given because we cannot pray at all.
• III. It is generally questioned, whether it be a Form of Prayer, or a Copy to pray by.
• IV. If a Form, yet what warrant have we to subjoin it to our Prayers as we usually do.
• V. And if both, yet that it is not lawful for everyone to say Our Father.

I shall not dispute these Questions. The words of the Text plainly answer the most of them. Nor that I go about to give the sense of the Petitions. There are many good Comments upon them. I shall only consider the nature of the Prayer, and the manner of its giving; that we may be the better satisfied in the manner of its use▪

First, As the Ten Commandments are a Sum of all Duty, or what is to be done, so this Prayer is a Sum of all things to be desired. This is not denied. And as in the Ten Commandments, the things contained in them are of a twofold concernment, some things referring to our duty to God, and others to our duty to our Neighbor: so in this Prayer, are petitions for God's Honor, for our Selves, and for Others. That God provides for man's memory, that our Duty might always be in our Eye, and Prayer might be always in our Mind. He gave both the Commandments and the Prayer that so we might see our Duty, and beg ability to perform it. So that as the Jews account the Law a mercy, we ought to reckon this much more so. What is the Law? What is the Gospel, if we were not taught to pray to improve both? What is the gift of Christ to man, if the Gospel taught not to know Christ? And what is the Gospel itself, if Christ had not taught us to pray in it? They that refuse it know not what Christ did for us when he gave it.

Secondly, Christ gave this prayer twice, so the Tables were given twice, and the Ten Commandments rehearsed twice. Some Harmonists of the Gospel have jumbled both together, and make it but once given, and so make but a wild story of the Gospel. But this was given twice, almost a year and an half asunder: first in his Sermon in the Mount, Matth. VI. and that was about Pentecost; and then in the Text, about the Feast of Tabernacles come twelve months after. There he gave it unasked, here asked. He gave the same again, because a better could not be given, and indeed because another could not be given.

Thirdly, There is some difference in this Prayer as it is repeated by our Savior. In one place it is Debts, in the other Sins. One hath 〈 in non-Latin alphabet 〉 this day, the other 〈 in non-Latin alphabet 〉 day by day: but especially one hath the Conclusion, For thine is the Kingdom, the Power and the Glory, &c. the other hath it not.

These things premised I shall offer you a view of this Prayer through the Perspective of some things that were commonly received in opinion and practice in the Church of the Jews at this time. And those applied hither may give us a judgment, how the Apostles that were acquainted with these things received and conceived of this prayer. It is worth observing how nearly Christ complied with things used in the Jews religious practice and civil converse, that were lawful. I know not what Reformers should more study than this. A serious student in the Gospel, and versed in the Jewish antiquities might trace him every step.

First, Speaking cum vulgo in his speeches.

Secondly, Practising cum vulgo & cum Ecclesia, with the common People, and with the Church, where the practice was lawful. Himself did what he taught, in Matth. XXIII. 1, 2. The Scribes and Pharisees sit in Moses seat, all therefore whatsoever they bid you observe, that observe and do. Such compliance with common use we may observe in this matter in hand.

I. The Jews daily prayers at the time when Christ gave this, were eighteen. Of which both Talmuds, and so were large and numerous, 〈 in non-Latin alphabet 〉 being added to them.

II. They reduced all these prayers to a brief Epitome; 〈 in non-Latin alphabet 〉 a brief Form, containing the marrow of them all. Everyone was not able to pray those prayers, therefore they had 〈 in non-Latin alphabet 〉 Rabbi Akibah saith, 〈 in non-Latin alphabet 〉 If he have prompness in Prayer, pray the eighteen, if not the short Epitome.

Now let us bring the observation of these things hither. Christ nullifies not the Jews prayers, nor other prayers when he gave this, but superduceth this as a perfect form, because ours are imperfect, and an Abstract of all prayer, when we cannot but fail in ours. And therefore justly to be added to ours. Observe in Matth. VI. 7. Christ there condemns the Heathens prayers not the Jews: and in verse. 5. he condemns the Jews hypocrisy, not their prayers. And himself joined in their prayers in the Synagogue. And therefore he gave not this prayer to extinguish all others, but to be added to others. So the Doctors taught their Disciples to pray, and gave them forms, Beracoth, not to extinguish their other prayers, but to be used besides. And so John taught his Disciples a set Form, and so be used with others. And so Christ being asked by his Disciples to teach them to pray as John did, saith When ye pray, say. They understand not how the Masters taught their Disciples to pray, that doubt whether this be a set form, or no.

III. They had a Canon, never to pray 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 but in the plural number. Bab. Berac. fol. 30. 1. 〈 in non-Latin alphabet 〉 A man must always join in prayer with the Synagogue. Rambam thus 〈 in non-Latin alphabet 〉 let not a man pray the short prayer, but in the plural number. They have a Rule about 〈 in non-Latin alphabet 〉 one praying in the plural number, when more are together with him, but 〈 in non-Latin alphabet 〉 was to be prayed in the plural number though he that prayed was alone by himself; because it should never seem, as though a man were cut off from the Congregation. But we may observe the like in the Lord's Prayer it is plain. Is it not a Prayer for a man to pray alone? Matth. VI. 6. Where we are bid when we pray to enter into our closet, and to shut the door, and to pray to our Father in secret. And yet it runs in the plural number.

IV. They held no Prayer right, where there was no mention of God's Name and Kingdom. This is a plain Canon, Beracoth 40. 2. And they apply, Deut. XXVI. 13. to this, where he that offered the first fruits was to say, I have not transgressed thy Commandments, that is (say they) in failing to say grace, nor forgotten thy Name and Kingdom. This is observed in this Prayer likewise, in the two first petitions, viz. Hallowed be thy Name, Thy Kingdom come.

V. They used the mention of God's Kingdom and Glory in the Temple for the Antiphon of their Prayers, Hieros. Berac. 13. 3. They answered not Amen in the Temple, but said 〈 in non-Latin alphabet 〉 Blessed be the Name of the glory of his Kingdom forever and ever. So in the Rubric of the day of expiation, several prayers of the High Priest are mentioned, and this added, That the people answered as before, Blessed be the Name, &c.

In Synagogues and Houses they said Amen, but in the Temple they said this clause instead of Amen. Christ gives this Prayer with this and without it. The reason of which they mistake, that exclude it quite. Why does Christ give this Prayer twice? That it might serve for a public and private prayer. Therefore in one place this is the conclusion, For thine is the Kingdom, &c. which is to be used in public prayers; and in another place it is not, viz. when it serves for a private. And this is the reason why the Doxology is added in St. Matthew, and omitted in St. Luke.

VI. The preface of this prayer is the very Phrase used by the Jews, when they prayed to God or spoke of him. 〈 in non-Latin alphabet 〉 Our Father which art in Heaven. The Phrase is of as large use, as the Duty is of extent. Though all have not the Spirit of Adoption, yet all have cause to call God our Father by virtue of their creation, Deut. XXXII. 6. Is not he thy Father that hath bought thee; hath he not made thee and established thee? We may call him likewise our Father, as he is our Lawgiver and great Teacher.

And now think how the Apostles, that knew these things, spoke and thought of this.

First, Could they think it otherwise, than a Form of prayer verbatim to be used, when none were given by the Doctors but Forms, and when it was thus given twice?

Secondly, Could they think it otherwise than to be used publicly, and privately, when in one place it concludes with a Doxology, and in the other without it?

Thirdly, Could they think it otherways than to be subjoined to our prayers, when Christ gives it in such concurrency to these known customs and tenets of the Jews, and annexes no exception against the answerable use of it?

So have we ground to think of it and repute it, a Form, a sum of all Prayer, to be used verbatim in Churches, in closets, to be used single, especially subjoined: and all the more warrantable, because Christ saith, When ye Pray say, Our Father.

A SERMON PREACHED AT S. MARIES Cambridge, April. 9. 1658.

T HE places to which this Apostle writeth are plain in the beginning of this Epistle, and the place from whence, plain here in the latter end. And yet upon that may a just question be moved, and upon this a question is moved, though not so justly. He writeth to the dispersed Jews in Pontus, Galatia, Capadocia, Asia, and Bithynia: but you may justly question why to them more than other, and why to no other. He dates his Epistle from Babylon in the Text, but some do too scrupulously question, what Babylon is here meant. A Romish pulpit would soon resolve both, if we would take his resolution. That will tell you, that S. Peter went to Rome, and that Babylon in the Text so meaneth, and that he preached to those places in his way, and so now writes to them. It would be a hard task to prove either that Peter was ever at Rome, or if that granted, that he made these places in his journey. If I would insist upon the reason why he writes to these places, that he was never at, the same reason might more warrantably be given, that may be given of S. Paul's writing to Colossae, whose faces he never saw, as may be guessed from Chap. II. 1. viz. because Horrid heresies, and Apostasy were excee • ingly grown in those Churches. And what Babylon is here meant we shall observe in the progress of our discourse.

In the words of the Text are four things contained. I. Peter was at Babylon when he wrote this Epistle. II. There was a Church there. III. The title that he gives that Church, it was elect, together with those also to whom he writes. IV. This Church salutes the others. The Historical discourse of these things is first requisite, before we come to the Practical.

I. Peter was at Babylon when he wrote this Epistle. For though he say not directly, I from Babylon salute you, but the Church which is at Babylon, &c. yet it is so plain, that he was then with that Church, that none ever scrupled it. Time hath been when the place of Peters residence and death, was more an Article of Faith, than to determine the place of the residence and death of any other mentioned in Scripture. But by craft and deceit it was at last brought to be the greatest Article of Faith in all Religion. For though you believe all the Scripture, yet if you believe not that Peter was at Rome, you know who will tell you, you had as good believe nothing. Let not your thoughts prejudge me to your impatience, as if I were setting in to tire you with dispute, whether Peter were at Rome or no? I will confine myself to the Text, and that only because this Text is brought as a proof that Peter was there. I shall therefore, First, speak something to the rise and original of that opinion. And secondly, examine, whether Babylon in the Text mean so or no?

In all the Scripture you cannot find Peter nearer Rome, than in the Town Joppa; and our Protestant Writers have made it as plain as the Sun at noon day, that he was never there. Therefore it is a stupendous thing to think, how this conceit hath invaded the World, and got so high a seat in the hearts of men, and among the Articles of Religion. To trace backward toward the spring head of it, I suppose this is undeniable, that many a good man was of this opinion, before it became an opinion of advantage, especially of that advantage which hath been made of it these many hundred years. None almost of the Fathers, that lived and wrote before the Papacy arose, and that monster of an Universal Bishop appeared, but he held so, but he wrote so. For tis far more probable, that these passages in them to this purpose were their own or most of them, than that they were foisted into them all, and into all places where they are met withal in them. I cannot but in my thoughts compare these good men to Absalom's guests, in 2 Sam. XV. 11. that went along with him in their simplicity, and they knew not anything: so these took up this mistake in their simplicity, knowing not anything of the ill use that would afterwards be made of it.

But how should these good and learned Men come into that belief, viz. of a thing, that in itself had no ground? For satisfaction to which let us consider two things. I. In general to observe the proper causes of the rise of falsehoods in Ecclesiastical Story. And II. to apply this particular case to them.

The falsities and fictions in Ecclesiastical Story, which are not few nor small, have proceeded especially from four Originals, one or more or all.

First, From ignorance or misconstruction, when men have framed stories from phrases, or passages of Scripture, which they have misconstrued or not understood. We see by experience in common intercourse, how many lying relations are raised upon words of men mistaken, and not rightly understood, so it is too obvious in Ecclesiastical Story: when men have not understood, what such a phrase, passage or relation in Scripture meant, they have been ready to construe it according to their own ignorance, and to frame stories upon it according to their construction. I shall give but one Example, and that big enough for many, viz. that huge story of John the Evangelist, his being boiled in scalding oil, and yet not killed, and when buried at Ephesus, yet his grave beating, as if he lived within it. If you trace to the proper spring head, you will find it founded upon ignorance of the meaning of those words, in XXI. John 22. If I will that he tarry till I come what is that to thee? Which were mistaken when first spoken: as if that Apostle should not die.

I might speak how ignorance in other Stories and Sciences hath brought in multitudes of falsities, as Domitians killing David's line, &c.

A second original is over-officiousness of the Relator. And that hath outshot the other many bow-lengths. Ignorance hath bred its thousands, but this its ten thousands. The undoing of History is the overdoing. When Historians over-sedulous and over-officious to advance the honor of Religion, and religious men, have thought they could never say enough, and said they cared not what: and like Poets have never thought enough said, till so much is said as none can believe. I shall give but one example, and that in the very beginning of Ecclesiasticul History. Menologia, Surius, &c. will afford thousands. The example is this, that there is hardly one named in the New Testament with any credit, or without a brand, but in Ecclesiastical Story he is made either a Planter of Religion in some Country, or a Bishop or a Martyr or all. See Dorotheus his Synopsis. and other Histories of those times, and you will find this so. Now this is not true, neither is it from Ignorance, nor indeed from their believing it was so, who first asserted it; but from officiousness to do these men honor, that they might have more than bare naming in the New Testament. There is a particular fabulousness in Ecclesiastical History, that I know not whether to refer to ignoronce, or this, or to make it a mungrel of both. Such as that, That Christ laid in a manger betwixt an Ox and an Ass, because it is said, Esa. I. 3. The Ox knoweth his owner, and the Ass his Masters crib. And that, That the wise men, Matth. II. were three Kings, because it is said, Psal. LXX. 10. The Kings of Tarshish and of the Isles shall bring Presents, the Kings of Sheba and Seba shall offer gifts. Whether this was the effect of ignorance or officiousness or both, its Father was an Amorite, and its Mother a Hittite.

Thirdly, A third original of this is, studium partium, favor to a party. This is officiousness sworn and engaged to a side. What this hath done in all stories, he knows but little of story that hath not observed. Officiousness to Religion in general, and to good Men in general, who were unknown and unrelated to, hath done much, this more. When Writers in their Relations were minded to honor singular places, persons, actions, tis hard to find them keeping within bounds. He is an Historian indeed, that can keep ab odio procul & favore, free from envy and affection; especially when he writes near that time of those persons and actions, which he writes of.

When I read Eusebius de Vita Constantini, and Sozomen, and Julian in Coesaribus, De Constantino, I cannot but be suspicious on both hands, that studium partium, odium & favor have made the contrary parties lay on so much black and white, that it is impossible to discern the true visage. Thousands of such Relations thus tainted might be produced. Hence are more Martyrs in the Calendar, than ever were in the World, and more miracles than ever men of reason, especially that knew Scripture, did or well or can believe. But to pitch near the case in hand. How hath it ever been a partiality and Studium sui in Countries and Cities to father their original upon some transcendent person or other: the Heathens on some Deity? So Livy. Datur haec venia antiquitati, ut miscendo humana divinis, primordia urbium augustiora fiant. Christian Cities or Countries have the like ambition, to refer the original of their Religion to some chief Apostle, Saint or Martyr.

Fourthly, A fourth origin of falsehood in Ecclesiastical history is Animus decipiendi, a mind and purpose to deceive. And this hath been sometimes done pia fraud, out of an holy craft: because histories do affect, and men are led by example. And therefore if Piety and Religion be promoted, no matter whether it be done by truth or falsehood. But sometimes this hath been done impiissima impudentia, out of a most wicked shamelessness. Some there have been, who have made it a trade to impose upon the belief of mankind, either to amuse men's minds, or to abuse them, or to interrupt their study and believing of better things.

II. Now which of these four originals shall we refer this opinion unto? It is no doubt but animus decipiendi in this last and worst sense hath maintained, that St. Peter was at Rome, but that was not the first cause of that Position. Therefore let us try the Original of it by the three forementioned. First, Might it not be occasioned by ignorance and misconstruction of Scripture? To make this appear the more probably to be a cause of it, let me preface these few things.

• 1. That from the death of Peter to the asserting of this opinion by authors of less suspicion, was not an hundred and fifty years.
• 2. Observe, that the Scripture is silent of the place of Peters death, unless it be to be collected from hence.
• 3. Credulity in those times was better cheap: partly, because deceit was not then suspected, nor discovered: partly, because neither were Copies of the New Testament so common, nor generally were men so well versed in them.
• 4. How easy was it to misconstrue this place; and take Babylon to signify Rome, and so to use it as an argument to confirm Peters being there? And this mistake might be the original of that opinion.

But however this might administer some occasion to this error, I should ascribe more influence to the two other things before mentioned, viz. Officiousness to Peter, and a study to advance Rome. For observe, First, In story we find that the Church of Rome was always much spoken of, and of great authority. And Secondly, Observe therefore, how History, that it might dignify that Church in respect of its Original, hath brought Paul and Peter to be martyred at Rome, and John near it, and he undoubtedly had been brought thither and Martyred, had not the misconstruction of Joh. XXI. 22. hindered; supposing from that Text, that he never died. I presume James would have been brought thither too, but that Josephus had prevented it by his story, relating he was slain at Jerusalem. And Ignatius is brought thither from Antioch. Thirdly, It was thought an honor to have such Patrons. And Rome being chief City, officiousness of story must do something more for the Church there. Every place almost had had Paul for their Founder: it was fit sure the Church at Rome should outvy others as being the nobler place, therefore Historical officiousness brings Peter thither also. For that Church strove for dignity of place before it did for superiority of Episcopacy. And upon this account tis like it was invented, that the Minister of Circumcision Peter, as well as the Minister of Uncircumcision Paul, was brought thither.

II. Now whencesoever this opinion sprang, it was a chief prop for this argument, That Rome is called Babylon by John in the Revelations. True, and good cause, but Peter had not so good cause to conceal its name, Plin. lib. III. cap. 5. Romae nomen alterum dicere arcanis ceremoniarum nesas habetur. It might be too homely to say John was imprudent in concealing the name of Rome under another, but rather it had been danger in him to have called it by its name at that time, when he spake such things of its Wickedness, and of its Judgments: it might have endangered himself and the Christian cause to have spoken out what City he meant, Rome reigning and raging then as it did. Now Peter had no such cause. What was there in his Epistle or in himself, but he might call Rome Rome, when he would speak of it. Paul doth and why not Peter. He deserved not to be Bishop of Rome; if he would not call it Rome.

Therefore Babylon here is to be properly taken, viz. for Babylon in Chaldea. And to clear it I shall only use two arguments or demonstrations.

First, Peter was the Minister of Circumcision, and what had he to do at Rome the chief City of the Gentiles? Paul was there justly, but if Peter had been there, he would have been in Paul's line. Herein he held agreement with Paul, II. Gal. 9. He with James and John, gave to Paul and Barnabas the right hand of fellowship, that these should go unto the Heathen, and they unto the Circumcision. It is true, there were some Jews in Rome, but they were but an handful in comparison, not a fit company to engage the Minister of the Circumcision to come thither, to live and die there. But rather on the Contrary. But Babylon was one of the greatest knots of Jews in the world. Scan that Prophesy, Esa. XIX. 23. In that day shall there be an high way out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria, and the Egyptians shall serve with the Assyrian. In that day shall Israel be the third with Egypt and Assyria. Compare this with this story. In Judea were Jews none doubts. In Egypt there were no small number of Jews likewise, because of Onias his Temple. Now Assyria should be as Egypt, replenished with Jews. Of which Country Babylon was a part. And since the ten Tribes and the two had been carried away Captive unto these Countries in former times, no doubt there were now no small remainders of them there. And then take Peter chief Minister of the Circumcision in Babylon, and he is in the midst of the Circumcision. Need I show how there were multitudes of Jews in Babylon, that returned not with Ezra? Need I tell you, that in that Country there were three Jewish Universities? Or need I speak how there were ten Tribes scattered in Assyria? Then how proper was it for Peter to have been there?

Secondly, The word Bosor, in 2 Pet. II. 15. speaks Peter in Babylon. What would they think of it to whom he wrote, if he wrote from Rome? But if from Chaldea, it was the Idiom of that Country. Bosor was the name of the place whereof Balaam was 〈 in non-Latin alphabet 〉 , Balaam of Bosor. But in XXII. Numb. 5. it is called Pethor. Pethor being turned into Bosor, by a change of two letters ordinarily done by the Jews in those times, their language being now degenerated into Syriac, viz. 〈 in non-Latin alphabet 〉 into 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 into 〈 in non-Latin alphabet 〉 . So that 〈 in non-Latin alphabet 〉 in the Hebrew was sounded 〈 in non-Latin alphabet 〉 by a Syrian. And Peter speaking in the Dialect of Babylon, it is a fair conjecture he was at Babylon when he spake so.

I shall not add more: every argument, that is used to prove Peter was not at Rome, is some argument for this that we are upon, viz. That he was at Babylon. And the Consideration that Peter ended his days at Babylon, is very useful, if my judgment fail not, at the setting out of Ecclesiastical story. I only add one thing, that if Philostratus, or his intelligencer Damis, spake true of Apollonius Thyaneus his being at Babylon, this calculation of time shows, that he was there, when Peter was there. And I doubt not but if Babylon had been rightly and clearly construed, the officiousness of History would have had a story of his contestation with Apollonius, as it hath with Simon Magus. And so

II. We are come to the second thing observable in the words, That there was a Church at Babylon.

I will not insist on the word 〈 in non-Latin alphabet 〉 whether it is to be taken for the City or the Country. As for the word Church, tis not in the original, but only 〈 in non-Latin alphabet 〉 . But Translations generally say Church: and I know not what word else could come in, unless 〈 in non-Latin alphabet 〉 the Dispersion, used verse. 1. of the Epistle: and then there is this parity. They to whom he writes are 〈 in non-Latin alphabet 〉 , the Dispersion and the Elected, and so are these among whom he is. Under these two words 〈 in non-Latin alphabet 〉 and Ecclesia, the Dispersion and the Church, joined, we may best come to take up the force of the word 〈 in non-Latin alphabet 〉 , elected together. And here again I shall, as I did before, make two or three Historical Observations.

I. That the Jews were scattered before Christ is not so hard to prove, as just to be wondered at. In which respect there was no Nation like them. How they were scattered in the Nations nearest Judea, in Scripture it is plain: how in all parts of the Eastern Empire, of Babylon, Media, Persia, you may read Esth. III. 8. Haman said unto King Ahasuerus, There is a certain people scattered abroad, and dispersed among the people in all the Provinces of thy Kingdom: meaning the Jewish people. How in the Western parts, ( 〈 in non-Latin alphabet 〉 , the dispersed of the Gentiles, Joh. VII. 35.) is apparent in Scripture likewise, and all other Writers. In a word, all stories speak of Judaei intra Romanum imperium, Jews within the Roman Empire, even in all places; and Dion of Judaei extra Romanum Imperium, Jews without the extent of the Roman Empire, that assisted against Titus.

II. As this was an extraordinary thing, so there was an extraordinary work of God in it. God's work appears in this their dispersion, because he had done that which he threatened them to do, viz. to scatter them among the Nations; but withal some singular Providence of God appears by his singular disposal in managing this dispersion. Not to speak, how he had promised Abraham a numerous seed, and now so numerous as to be scattered strangers through the World. He had chosen them for his own people, yet they were thus disunited; had promised them the Land of Canaan, and yet dispersed them into all Lands; a peculiar people, and still they are so, notwithstanding their Dispersion, for they run into one knot, and retain their Families: as the Poets fain the River Arethusa to remain unmixed in the Sea. Take them as a contrary Religion to all Nations, yet retaining their Religion among all Nations, when there was such promoting, nay forcing them to Idolatry.

III. The great dispersion was from the two Tribes. The ten Tribes were shut up in the remote parts of Assyria, in Halock, Habor, &c. And you bear no more of them, but of the two Tribes were all these Dispersions in Babylonia, Egypt, all Persia over and the Roman Empire.

IV. As the Curse on Levi, Gen. XLIX. 7. I will divide them in Jacob and scatter them in Israel, had a blessing in it to others, so here. They the sons of Levi were scattered, but it was to be Teachers to the Nation. So these two Tribes were dispersed about the World: but wheresoever they came, they carried the doctrine of the true God with them, Ezek. XXXVI. 22. There it is said, That they professed the Name of God among the Heathen where thy were scattered, though they profaned it. Here are two things observable, First, That the Two Tribes were dispersed, the Ten shut up, because the Two carried the true Profession of God, the Ten had been Idolaters. Secondly, So had the Two indeed been, but after the Captivity never; and from thence they were dispersed, to disperse the Name and knowledge of the true God.

Thus God did prefoce to the Introduction of Religion among the Gentiles: as by scattering the Greek Tongue, he made way for the New Testament, that was written in that Tongue. Seneca questions Ad Helviam cap. 6. Quid sibi Volunt in mediis Barbarorum regionibus Graecae urbes? Quid inter Indos Persas{que} Macedonicus sermo? What it meant, that the Greek Language and Greek Cities were found among Barbarous Nations? It was strange, but a singular Providence, viz. that the New Testament might reach to and be understood by those remote Countries. So if you ask, why there were Jews in all Nations? I answer, for a punishment to them, and withal for a singular Providence to all the World, viz. to acquaint the World with the true God against the time when the Gospel came to the Heathen.

V. All this diffused dispersion kept the same Religion, nay the same Traditions, when they came up. All zealous of the Tradition of their Fathers. The Sadducees indeed differed in the Resurrection, and in Traditions, yet kept exceeding much in the same rites, though they pleaded another original. It is a wonder how the same spirit should be in all, those in Babylon, Judea, Egypt, (except about Onias Temple) these places to which Peter writes, Greece, all the World over; the Leaven leavened the whole lump. Trace the Apostle Paul, you find he hath the same opposition everywhere upon the same account, because he opposed their customs. See 1 Thes. II. 14, 15, 16. For ye Brethren became followers of the Churches of God, which in Judea are in Christ Jesus, for ye also have suffered like things of your own Country men, even as they have of the Jews. Who both killed the Lord Jesus and their own Prophets, and have persecuted us, and they please not God, and are contrary to all men. Forbidding us to speak to the Gentiles, that they might be saved. Where you see all of them in general wheresoever dispersed in Judea or out of it; yet were of the same disposition, all zealous of their own Traditions, and bent upon persecuting the Preachers and Professors of Christian Religion, because that opposed them. There is that think, that 〈 in non-Latin alphabet 〉 , that weight and the sin that doth so easily beset us, in Heb. XII. 1. meaneth this; that this was the sin that did hang on the Hebrews. However it were, undoubtedly this was their Epidemical sin, plague and undoing. For,

VI. For this God gave them up to a reprobate sense. As once for their sins God turned and gave them up to worship the Host of Heaven, Act. VII. 42. So for this God cast off the generality of the Nation, as in a desperate and incurable condition, even before he destroyed their City. See 1 Thes. II. 16. There it is said, that wrath was come upon them to the uttermost. And that Epistle was writ the first of all the Epistles. And the Apostle S. Paul, Rom. XI. even concludes that they were cast off already, though when he wrote, it was long before the City was destroyed. Nay, go further back, Joh. XII. 39. Therefore they could not believe, because Isaiah said, He hath blinded their Eyes, and hardened their hearts, Mark IV. 12. That seeing they may see and not perceive, and hearing they may hear and not understand, lest at any time they should be converted. Which places speak God's giving them up, and induration of them. Nay yet further back, Matth. III. 7. O Generation of Vipers, who hath warned you to flee from the wrath to come? Even in John the Baptists time they were destined for God's wrath. See also 1 Pet. II. 10. Which in time past were not a people, but are now the people of God, which had not obtained mercy, but now have obtained mercy. This is spoke of the Dispersion, that believed. Before they embraced the Faith, God had rejected them, they were not a People.

VII. But God had a remnant in that Nation, that should be saved. Therefore he destroyed not the Nation utterly, and continued a public Worship among them. See how S. Peter mentioning the Dispersion in Pontus, Galatia, &c. styles them Elect, in the first Chapter and 2. verse. and here in the Text, elected together. Take two or three other places, Matth. XXIV. 22, 24. For the Elects sake those days shall be shortened. There shall arise false Christ's and false Prophets, and shall show great signs and wonders, in so much that (if it were possible) they shall deceive the very elect, Rom. XI. 5. Even so then, at this present time also there is a remnant according to the election of Grace. These places infer, that God had a peculiar people in that Nation, that he had not give up. To those this Apostle refers in the second Epistle III. 9. The Lord is not slack concerning his promise (as some men count slackness) but is long suffering to us ward, not willing that any should perish, but that all should come to repentance. God stayed his judgment that he threatened upon that Nation for some time, that so all that belonged to the Remnant might come in, and that none of them should perish.

It might be questioned, whether any Jews persevered in the Gospel till the destruction of the City, but those that were the Elect. True, many had embraced it, but God and trial had sifted them: and there were many heresies, and a great Apostasy: So that Matth. XXIV. 24. argues that the Elect only held out.

And thus we come to understand the Reason. I. Why the Apostle speaks so much of their Election? viz. Because the Nation before were rejected, and there was only a Remnant to be saved. II. Why he conceals the word Ecclesia, Church? viz. Partly because the other word 〈 in non-Latin alphabet 〉 , elected together, speaks it enough: and partly because his mind was to pitch upon that that made and preserved a right Church indeed in those times, that it was elected, chosen and taken out from among the rest of people rejected and cast off.

And now we come to take up some Theological Observations.

I. A Church at Babylon.

1. How doth Grace appear here to abound, where sin abounded? At Babel was the Confusion of Tongues, at Babel was the beginning of Heathenism, there was Idolatry practiced in its height, and from Babel proceeded a continual persecution of God's Church of the Jews, and yet now there is a Church. How was that fulfilled, in Psal. LXXXVII. 4. I will make mention of Rahab and Babylon to them that know me. To which also that is consonant, in Esa. XIX. 23. In that day there shall be a High way out of Egypt into Assyria, and the Assyrian shall come into Egypt—and the Egyptians shall serve with the Assyrians. God has delighted to set up monuments of his grace for encouragement of sinners to come in to him; and that both in places and persons. In places, for Example, Besides this of Babylon, I will instance in Antioch and Egypt. Antioch was built by Antiochus the greatest persecutor of God's people, yet Christians did afterwards so flourish at Antioch, that believers were first styled Christians there. And so Egypt was the great enemy of Israel, and yet in Psal. LXXXVII. 4. I will make mention of Rahab, that is Egypt. And out of Egypt God called his Son. In Persons, Adam after the Devil caused his fall was restored to a better condition that he was in before it. Paul who once was the great persecutor and waster of the Church, was afterwards sent to the Gentiles, and became the great planter and builder of it among them. And he gives that very reason, that God called him by his grace to reveal his Son in him, that he might preach him among the Heathen, Gal. I. 15, 16. So much did the goodness of God's grace out face sin, and the power of grace exceed the power of the Devil.

2. Places or persons on this side contempt of the Gospel may be capable of God's turning to, but after that, that capacity is lost. To that sense is that, in Heb. X. 26. If we sin willfully after we have received the knowledge of the truth, there remaineth no more sacrifice for sin. This Place and all the East Country are Witnesses of this.

3. Peter at Babylon and a Church with him. Ubi Imperator ibi Roma, Where the Emperor was there was Rome. Where the Apostles come, presently there grows a Church. Trace St. Paul and you find it so, trace S. Peter, and the rest of the Apostles, and still you find it so. It is observable, how God, when the fullness of time came, inclined the hearts of the Jewish people to come in to the Gospel. You read of three thousand souls converted, in II. Act. 41. and five thousand in IV. Chap. 4. and 〈 in non-Latin alphabet 〉 , many myriads, XXI. Chap. 20. And among the Gentiles they flocked into Christ as the Doves to the windows, insomuch that God in the Prophet says, Who begot me these, &c. they were so numerous. Certainly this was more than the effect of man's own Vires naturae, strength of nature: but rather it must be referred to the mighty grace of God. Hence our Savior, in IV. John 35. useth those words, Say ye not, there are four months, and then cometh Harvest, behold I say unto you, lift up your Eyes, and look on the fields, for they are white already to Harvest: This Harvest respects the Harvest of the Gospel among other Nations besides the Jews, for he spake these words when he was among the Samaritans. And that of the Apostle illustrates this further, viz. of the Gentiles coming into Christ; in VIII. Rom. 19. For the earnest expectation of the creature waiteth for the manifestation of the Sons of God. Where creature is to be understood as 〈 in non-Latin alphabet 〉 , is in Mark XVI. 15. Go ye into all the World and preach the Gospel to every creature, i. e. to the Gentile World. They had an earnest expectation of these times of the Messias, and groaned and travailed in pain together for this Gospel. But I shall not insist on that.

II. The Elect of God, elect together or alike, 〈 in non-Latin alphabet 〉 . First observe hence, That Election doth not admit of magis & minus. 1. All are within the same act of Election in eternity, Ephes. I. 4, 6. According as he hath chosen us in him before the foundation of the World, &c. 2. All are elect a like in Christ as the Head. 3. All partake of the same love; the same infinite love is to all alike, in Joh. XVII. Christ makes that prayer for them all without any distinction. 4. All are appointed to the same determinate end, the sprinkling of blood, obedience, perseverance and Glory. Perseverance I say, and that is a second thing observable. Secondly then, observe how much this Apostle stands upon Election, because of the Apostatizing times wherein he lived. So great an Apostasy was there in those days, that it might be a question, whether any Jews were then so much as in the true profession of the Gospel, but those that were Elect. See Matth. XXIV. 24. and compare this with it. It was a time of trial and sifted them out. Whence we might build this Doctrine.

1 Pet. I. 3. The Elect in the second verse are said to be begotten to a lively hope, and verse. 5. 〈 in non-Latin alphabet 〉 they are said to be kept by the power of God through Faith unto Salvation.

A SERMON PREACHED AT S. MARIES Cambridge, Novemb. 27. 1659.

M ANY verses in the Scripture are facile, taken single by themselves, but difficult when they are to be construed in connection with the preceding. Of such nature is this verse. Take the words singly, and they are easy to construe; We which have the first fruits of the Spirit, even we groan within ourselves, waiting, &c. They may be interpreted to a facile sense; but construe them in connection and conformity to the sense of the verses before, as the first clause of this verse. And not only they, but we ourselves, &c. does argue they must be, and there will appear, aliquid difficultatis propter vicinam difficultatem, some difficulty in them, because of a difficulty near them. We may take Joh. III. 1, 2, 3. for an instance, There was a man of the Pharisees named Nicodemus a Ruler of the Jews: The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a Teacher come from God, for no man can do these miracles that thou dost except God be with him. These words make a difficulty in the next verse, which is, how our Savior's reply there should correspond with Nicodemus his words. Jesus answered and said unto him, Verily, Verily, I say unto thee, Except a man be born again he cannot see the Kingdom of God. Which words are easy in themselves, but the difficulty is to find out the relation they bear to the former. There must be something understood to make Christ's words an answer to Nicodemus his. Peter saith, 2 Pet. III. 16. that in S. Paul's Epistles there are some things hard to be understood. This • is probable is one of those hard places. But Expositors, aut inveniunt aut faciunt, either invent the difficulties or make them before they were so: and indeed most when they have expounded these words, leave them more obscure than they found them.

The main difficulty is what sense to put on the word Creature, verse. 19. For the earnest expectation of the Creature waiteth for the manifestation of the Sons of God. And I find especially three.

1. Sedulius applies it to good Angels: they groan for man's conversion. But how are they subject to vanity? verse. 20. He hath an Interpretation for that, which is not worth the trouble of your patience to hear.

2. Primasius out of Austin understands it of Man only considered sinful. Signaculo imaginis Dei amisso remansit tantum creatura. Man having lost the mark of the Image of God, there remained nothing but the creature. And, Creature ipsa est, quae nondum vocatur filiorum forma perfecta, sed tantum creatura. The creature is that, which hath not yet obtained the name of Sons, but creature only. But how this is applicable to the whole passage, without much harshness, I leave to your own thoughts to consider.

3. A third and which is most entertained, is, that by Creatura is meant Ipsissima mundi machina coelesti & elementari regione constans, the very fabric of the world, consisting both of the heavenly and elementary region: all subject to change and vanity and corruption because of sin; Et convexo nutans ponder, ready to sink with its weight, laboring to be got into a better condition. Accordingly Beza renders it, Mundus hic creatus, this created World, and comments largely to this purpose: and brings 2 Pet. III. 10, 12. that speaks of the dissolution of the World, to this purpose. Out of which two places so taken, what collections are made I need not tell you, viz. That after the Resurrection, Mundi Machina, the Fabric of the World shall not be dissolved, but there shall be a Bodily creature still, but purified and in an uncorrupt condition. But quorsum haec? & cui • ini? Why is all this, and to what end? But I shall not now dispute this, only I would recommend to you to consider whether taking up this sense the Apostles argumentation be proper.

If I be not deceived there are two phrases in the verses, as keys hanging at their own girdle, that do clearly unlock them into a sense far different from these, but yet a sense plain and probable enough.

The first, I shall take up is 〈 in non-Latin alphabet 〉 , the whole creation, in the verse. before we find the word in two places more. The former is in Mark XVI. 15. Go ye into all the World, and preach the Gospel, 〈 in non-Latin alphabet 〉 to every creature. There it means all Nations. For Matthew so renders it in the parallel place, Matth. XXVIII. 19. Go ye therefore and teach all Nations. The second place is I. Col. 23. The Gospel, &c. which was preached to every creature. There it means the same; and is as it were but an echo to that in Mark. There was the Command, here the performance. The Apostle here speaks Attic Language, but Jerusalem sense, Greek but in a Jewish Idiom. For the expression does but render a phrase most usual among the Jews, viz. 〈 in non-Latin alphabet 〉 All creatures, which they use for all men or Nations, as I might show you by multitudes of Examples. Now since in the two places mentioned it means all the Nations or Gentiles, he offers violence to Scripture, and frames a construction on his own head, and not on his own heart, that shall not construe it so here. And for ought I see one might translate it omnis mundus Ethnicus, all the Heathen World, with as good warrant, as Beza doth, Totus hic mundus creatus, all this created World.

A second key that I shall take up and use for the explaining this place, is the Phrase 〈 in non-Latin alphabet 〉 vanity, verse. 20. 〈 in non-Latin alphabet 〉 , the creature was made subject to vanity. It is well translated Vanity, but the word is ill construed. It is generally taken for a vanishing fading condition, whereas it signifies, Vanity of mind. This Apostle is a good Lexicon for this Rom. I. 21. Because when they knew God, they glorified him not as God, neither were thankful, but 〈 in non-Latin alphabet 〉 became vain in their imaginations, Eph. IV. 17. That ye henceforth walk not as other Gentiles walk in the vanity of their mind: 〈 in non-Latin alphabet 〉 . Lay these two places to the Text, and see how they speak the same thing. And now to take up the whole 〈 in non-Latin alphabet 〉 in Paraphrase, verse. 18. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. For the very Gentiles look after this glory to be revealed, verse. 19. For the earnest expectation of the creature, of all Nations or the Heathen, waiteth for the manifestation of the Sons of God. God had spoke much of his sons among the Gentiles; and now the Gentiles did wait for the manifestation of these Sons of God, verse. 20. For the creature was made subject to vanity;