The Ancient Christian Religion

SECT. I.

BY Discipline we mean the due Execution of those Laws or Rules which are ordained by God, and recommended by us in his Word, for the Correction or Prevention of the Offences incident to his People, while sojourning in this World. There is no man that liveth and sinneth not, saith the Prophet, 1 King. 8. Not as if I were already perfect, saith the Apostle, Colos. 3. 12. In many things we offend all, saith James 3. 2. If we say we have no sin, we deceive ourselves, and the truth is not in us, saith the Apostle John, 1 Ep. 1. 8. And Elias was a Man subject to like Passions as we are: There must therefore needs be some Holy Discipline for the Mortification of those Corruptions even in the better Part of the Church. And since it is foretold that grievous Impieties will be found in many professing the way of Righteousness in the latter days, so as to be Lovers of Pleasures more than Lovers of God, heady, disobedient, &c. As also of corrupt minds, reprobate concerning the Faith. It is of necessity that the Church of God have power, and an Holy way allowed of God to purge herself from such evil Workers. And for the opening this Case, we shall do these four things.

1. Shew the Duty of Fasting and Prayer, a Discipline very holy and needful for the best Christians, and profitable for the Churches in general.

2. The Way ordained of God for the healing of private Offences among Christians.

3. The way to proceed in correcting those who sin against the Lord to the scandal of Religion.

4. How the Church is to proceed with men in cases of Heresy.

SECT. II. Of the Christian Duty of Fasting and Prayer, &c.

Prayer with Fasting upon the account of our Imperfection, is a Religious Duty, and hath been piously observed by Holy Men, Psal: 69. 10. and 109. 24. Jer. 36. 6. 2 Cor. 11. 27. Thus David chastened his Soul until his Knees were weak through Fasting. And Paul was exercised in fastings often, Hence Marlorat doth truly define Fasting with respect to the Duty on our part to be a measurable castigation or chastising of the Body, and a certain Discipline: always used of the Saints of God to this end, that the Substance of Heavenly things might be the more amiable, and the desires of the Body the more quenched. But Basil defines it of the Spiritual Part (according to that in the Prophet Isa. 58.) True fasting, saith he, standeth in a departure from Vices, in the right government of the Tongue, in suppressing Wrath, in cutting off Concupiscence, Backbiting, Malice, and Perjuries. Thus both from the Holy Scripture, and other judicious Writers, we have the true definition of this Duty, to be a beating-down the Body, that it may fly from sin, and more feelingly taste the Heavenly Doctrine of Godliness. Hence Paul is said to serve the Lord with Fasting; and exhorts others to attend the same course as occasion requires, 1 Cor. 7. 5.

But since we are to treat of this Duty as it is more public, we would extend it to the utmost bounds; and then all Mankind is concerned in it, as we gather from the case of the Ninevites, Jonah 3. 7, 8, 9. Here a Fast is proclaimed even by those who were not a People in Covenant with God, but what is common to Mankind; and this Duty grounded upon the mercifulness of God, who therefore accepts their Humiliation, and diverts the Judgment impending: Here we see the Love of God to Sinners, and how unwilling he is that they should perish in their Iniquity.

Howbeit the Church of God is in a more especial manner to attend this Service, as having a greater sense both of the Goodness and severity of God than others, and whose provocations therefore are of an higher nature, by how much they are against greater Favors. Hence Israel kept a Fast on the 5 th and 7 th months for about 70 years together, for the Sin which had caused them to go into captivity, Zech. 7.

But as in all religious performances men are apt to err, and so to lose the Blessing which usually attends the due observation of them; so it fell out in this long service of Fasting. For First, they did not fast to the Lord, ver. 5. Speak unto all the People of the Land, and to the Priests; when ye fasted and mourned in the Fifth and Seventh Month, even those 70 years, did ye at all fast unto me, even unto me? 2. The Mercies which they received, they did not faithfully improve, ver. 6. And when ye did eat, and when ye did drink, did ye not eat for yourselves and drink for yourselves? 3. The whole charge is proved because they did not hearken to the Word which God sent by his Spirit in the former Prophets, but pulled away their Shoulder from obedience, ver. 7. 11.

Wherefore that we may miss the Rocks against which these dashed themselves even in their Solemn Devotions, we shall consider, 1. The true Cause of Fasting. 2. The Time for public Fasting, 3. The Manner how. And 4. The End for which.

For the First, There be many causes assigned by some, but we shall insist upon that which gives Being to all the rest, and that is the Sin or Condition whereinto sin bringeth the Children of Men; for when these shall be wholly taken away, there shall be no cause of fasting. And though it be very true that God's People sometimes fasted, &c. for deliverance of Enemies, &c. Ezra 8. yet the Original Cause of that Danger was Sin, and so the true cause of the Fast, which was there proclaimed. Indeed we find the Judgments of God either impending or inflicted, proving the immediate Cause of Fasting. But there was a previous cause why these Judgments came, and that was Sin. Holy Men have fasted sometimes for their own Sin, Psal. 109. 24. sometimes for the Sin of others, Psal. 35. 13, 14. and sometimes for Mercies, Blessings, or Favors to be communicated, Act. 14. 23. Humiliation being the Way to fit them for the Mercies desired.

2. Of the Time for public Fasting, it ought to be as occasion requires, God having prescribed no set time for it; Quibus oportet jejunare, &c. saith Augustine. Upon what days we must fast I find not appointed by any Commandment either of our Lord or of his Apostles. Nor is this the only Service which hath no time affixed to it; the Table of the Lord is of the same consideration in that respect, though the Duty be strictly commanded. The same may be said of Alms deeds, or relieving the Poor, When ye will, ye may do them good, saith our Lord.

But if the Question be, Who hath power to assign the Time for Public Fasting and Prayer? The Answer is;

1. That the Judgments of God either impending or inflicted upon a Nation, the King or Chief Magistrate thereof may call all his Subjects to Humiliation; by the good Example of the Ninevites, as well as by the Principles of general Piety; seeing there is no King, but hath equal Authority with the King of Nineveh in that Case.

2. If any of the Churches of Christ find cause to humble themselves for any Judgment which Sin hath brought upon them, or for any Blessing they come short off, or danger which attends them: Then the Pastors, or Leading-Men in such Churches, with the Advice of the Brotherhood which shall be in these days, may do it warrantably, by the Example of Mordecai, Ezra, and Nehemiah. The first having no Authority from the King, but rather acted herein against the Authority of Ahasuerus. The Church at Antioch kept a Fast unto the Lord, Act. 14. without the intervening Power of the Magistrate: and there is no reason why other Churches may not do the like, since every Church is the most capable to judge of the necessity which they have to wait upon God in such Services. When our Lord foretells the days wherein his Disciples should fast; He gives clear intimation of a time of suffering Tribulation, and therefore not like to have any Call from public Authority to devote themselves to God by Prayer and Fasting, and therefore may warrantably do it without such Authority; especially since our Savior's Prediction hath also the force of a Direction to that Duty in such Cases.

3. Of the Manner how to perform the Duty of Fasting, and of the duration of the particular times of that Devotion, we shall speak briefly. Although the Kingdom of God standeth not in Meat and Drink, but in Righteousness, &c. yet God is well▪pleased that his Servants deny themselves in that respect: And the Faithful have accordingly abstained from Food, from Pleasure, and from Labor, that they might the more effectually humble themselves before the Lord. Thus did Israel order their Fast, Judge. 20. and prevailed with God: They fasted until Evening, ver. 26. And the like again, 1 Sam. 7. 6. They fasted that day, and they also put away their Idols, and their God was entreated of them. David and his Men hearing that Saul and Jonathan were slain, fasted until Evening. The Ninevites fasted three days, and God approved it. Cornelius was fasting till the 9 th hour, and God accepted his Devotion. So that duration of solemn Fasts is various. Nevertheless to abstain from Food for a day, is the most frequent Order which we meet with in the Sacred Scriptures. It is also to be observed that this Abstinence is not from some kind of Food only, when solemnly performed by a Nation, or by the Church of God, but a total forbearance of all Nutriment, (except necessity require an indulgence, 1 Sam. 14. 27, 29. For God will have Mercy rather than Sacrifice ). To this Purpose Jerome ad Nepot. Tom. 1. Lay upon thee such manner of Fasting as thou canst bear, that thou have pure, chaste, and moderate Fastings, not superstitious. See also Origen to the same effect, Hom. 10. in Levite. c. 16.

4. The true end and use of this Service is the Mortification of our Corruptions, and consequently the Reformation of our Lives, and therewithal the obtaining a Relaxation from the Judgments due for our Prevarications, which through the Mercy of God we may obtain, when we sincerely humble ourselves before the Lord, by keeping such Fasts as he hath chosen, Isa. 58. 3, 4, 5, 6, 7. Which standeth not so much in the outward castigation of the Body, (though that also is necessary, 1 Cor. 9. 27. I keep under my Body, I bring it in subjection, &c.) but in the powerful Reformation of those disorders which by carelessness have been contracted, even to loose the Bands of Wickedness, to undo the heavy Burthens, and to let the oppressed go free, to break every unlawful Yoke, to deal our Bread to the Hungry, to harbor the Poor, and to clothe the Naked; otherwise the Carnal or Worldly-minded Man may seem to reap some outward profit by his Servants abstinence from their daily Provision, if Fasting should not be accompanied ordinarily with Alms-deeds. But in a special manner our Fasts are to be attended with the Reformation of our Souls in things pertaining to the Service of God, 1 Sam. 7. 3, 6. — If ye return unto the Lord with all your Hearts, then put away the strange God's, and Ashtaroth from among you, and prepare your Hearts unto the Lord and serve him only, and he will deliver you, &c. Yea, saith God, Then shall thy Light break forth as the Morning, and thine Health shall spring forth speedily, and thy Righteousness shall go before thee, and the Glory of the Lord shall be thy Reward. Then shalt thou call, and the Lord shall answer; thou shalt cry, he shall say, Here am I. Isa. 58. 8, 9. To conclude, as this Duty is public, and to be performed by the Church of God in special, and by Mankind in general; so there is a private Use of it also in respect of Individuals, or particular Persons or Families; concerning which our Savior hath given special direction, That in such Humiliations men carefully avoid all Hypocrisy in desiring to be seen or known of men to use such devotion, Mat. 6. 16, 17. And the Apostle shows the Duty to be necessary in Christian Families, especially in the Leaders or Governors thereof; and that such Services are so Sacred, as that there ought to be an abstinence from that Society between Man and Wife, which at other times is both Lawful and Necessary, 1 Cor. 7. 5. Defraud ye not one another, except it be with consent for a time, that you may give yourselves to Fasting and Prayer, and come together again, that Satan tempt you not for your incontinency. Hence we learn the great Purity and Solemnity of this Holy Discipline, as it concerns the Servants of God in private Humiliations; and the same (in a more general Consideration) is set down by the Prophet, Joel 2. 16, 17. Gather the People, sanctify the Congregation, assemble the Elders, gather the Children and those that suck the Breasts: Let the Bridegroom go forth of his Chamber, and the Bride out of her Closet: Let the Priests, the Ministers of the Lord weep, &c. Let them say, Spare thy People, O Lord! &c.

SECT. III. Of the great Abuse of this Part of God's Service, both in former and later times.

The First abuse of this Holy Duty lieth in men's prideing up themselves in performance of it, as if they had thereby merited some great thing at the hands of the Lord. Thus the Jews in Isaiah's time were ready to challenge God himself: Wherefore have we fasted, say they, and thou seest not? Wherefore have we afflicted our Souls, and thou takest no knowledge. And after the same manner did the Pharisees deceive themselves as our Savior declareth by a Parable, Luke 18. 11, 12. The Pharisee stood and prayed thus with himself: God I thank thee that I am not as other men are — I fast twice in the week, &c. So hard is it to be found in any virtuous Action, and to give the whole Glory thereof to God only. The Second Abuse is, when men do this Service by the half part, and for evil ends and purposes, as God knows that is a common Case, being too able to plead its Antiquity, and I fear its Universality also. The Prophet tells us how the Jews in the day of their Fast found Pleasure, and did exact all their Labor; and not only so, but that they did fast for strife and debate also. It's not Christian-like to wish or seek the hurt of any man, much less in their Devotions to desire it. Here David is a good President, Psal. 35. 13. But as for me, when they were sick, my clothing was Sack▪clothe, and humbled my Soul with Fasting. Or if this Passage have relation to Christ, (as it is not improbable, Psal. 69. 9. to ver. 22.) then it is still of the greater force to Christian Men.

Thirdly, Those who prescribe Laws for fasting, with respect to certain times Yearly, and with respect to some kind of Meats only, so as to bind the Consciences of God's People to their Prescriptions, is certainly injurious to this Sacred Duty, for example, To enjoin a forty days Fast before the time called Easter; to prohibit the eating of Flesh on Wednesdays and Fridays (so called), cannot be warrantable by good authority: as one well saith. In firmness beholding it, I do see Fasting commanded; but I do not find it to be defined by God's Commandment or the Apostle's, in what time, or day we must fast or not fast. And indeed the variety of the usages of Antient Christians touching the Lent Fast, shows it to be an Innovation, and not of Divine Authority: No, the Observation of Easter itself is acknowledged by Socrates Scholasticus to have crept into the Churches. The drift of the Apostles (saith he) was not to lay down Canons and Decrees concerning Feasts and Holy Days, but to become unto us Patterns of Piety and Good Life, and Godly Conversation. I am of opinion that as many other things crept in of custom in sundry places, so the Feast of Easter to have prevailed of a certain private Custom and Observation; insomuch (as I said before) not one of the Apostles hath any-where prescribed to any man as much as one rule of it. And much to the same purpose he speaks of the Lent Fast (which is pretended a Preparative to the Feast of Easter ); showing the great Diversity between the Romans, Grecians, and Alexandrians, and those of Illiricum; some fasting three weeks, some six, and some seven, or rather but fifteen days; yet that they all call it Forty days Fasting, or Lent: Othersome have derived the Etymology of this Word as it pleased them best, and according to the Invention of their own Brain. Neither is this diversity only about the Number of Days, but likewise about the Kinds of Meat; some do abstain from every living Creature; so others of all living Creatures feed only upon Fish; others together with Fish feed upon the Fouls of the Air — Others eat neither Nuts, Apples, neither any other kind of Fruit, nor Egs. Some feed only upon dry Bread, some other receive no not that. There are some that when they have fasted until nine of the Clock, refresh Nature with diverse sorts of Meats; other Nations have other Customs; the Manners and Causes are infinite. But insomuch there is no man able to show a President or Record thereof in writing: It is plain that the Apostles left free choice and liberty unto every man — to addict himself to that which seemed good and commendable. Thus far Socrates. Now what ground Pope Gregory the 7 th had to command the Lent-Fast upon pain of deadly sin, and therein to be rather a Follower of Montanus than of the Apostles, is easily cast.

Whose Steps they tread in, forbidding diverse kinds of Meats, is apparent also; at least it's evident they follow not Christ nor his Apostles, but seem to be pointed at as departed from their Sacred Doctrine, 1 Tim. 4. 1, 2, 3. True Fasting therefore (if for a day or short space of time, in respect of abstinence from the Creatures) must be a total forbearance (except in cases of necessity) and not to forbid Flesh, and allow all Dainties beside. Jerome severely checks such vain pretence to Fasting. What profit is it (saith he) not to eat of the Oil, and to seek certain Dainties and difficult kind of Meats? As Figs, Pears, Nuts, Fruits of Palms or Dates; the Flower of Wheat, of Honey, and such kind of Meats. There is no kind of Garden Fruit wherewith we do not torment ourselves, to the end we eat not of Bread. And whilst we do follow pleasures, we are drawn from the King of Heaven. Further I have heard, that some who against the Rule of Nature drink no Water, and eat no Bread, but do eat of delicate Suppings and of Panned Leeks — What a shame is this? How are we not ashamed of such Follies? How are we not wearied of such Superstitions? Do we seek in Delicates the Renown of Abstinence? Wherefore avoiding the Vanities of the Papists or others, let us study the Simplicity of this Service, and the holy Ends thereof. Let us observe the occasions which call for humiliation this way both National, Congregational, and Particular: Let those in Authority look to the First, and call their Subjects thereunto. Let Christ's Ministers look to the Second, and stir up the Churches to this Religious Duty. Let every Christian look to the Third, especially Masters of Christian Families, and as occasion requires devote themselves to God in this Holy Exercise.

And thus much touching that Holy Discipline ordained of God for the Good of Mankind, especially for his Church and every Member thereof. We now proceed.

SECT. IV. Of the Way ordained of God to heal Private Offences between one Christian and another.

Having spoken of the Way ordained by God as helpful to recover ourselves, when fallen into any trespass against the Lord. It remains that we take an account of that care which belongs to us in respect of each other, especially when we trespass one against another. Wherein Christian Charity is wonderful, or the Law of Christianity shineth forth as a Law of Love beyond the pretence of any other Law whatsoever: Insomuch that if thy Brother trespass against thee seventy-seven times or seven times in a day, and turn to the saying, He repenteth, thou must forgive him.

For whilst the Trespass is only against thy Brother, and not a Sin against the Lord, it is in the Power of one Christian to forgive another, for so hath the Lord ordained. And it is his Pleasure to entrust them with such Authority, to try how they will follow him as dear Children in Acts of Mercy, Patience, and Forgiveness: and that he may enforce this heavenly Virtue, he tells them plainly; That if they do not from their heart forgive their Brethren, their Heavenly Father will not forgive them. Nevertheless, lest that the party offending (upon this Grace and Favor shown) should presume to go on in his Trespasses against his Brother, God hath enjoined him Repentance upon his Brothers Admonition: Mat. 18. 15. If thy Brother trespass against thee, go and tell him his Fault between thee and him alone. Here Christ confirms that old Command of Brotherly Love, Levite. 19. 17. Thou shalt not hate thy Brother in thy Heart; thou shalt in any wise rebuke thy Neighbor, and not suffer Sin upon him. It is to be lamented to see the great neglect of this Law of Charity among men professing Christianity; and surely this Error in the beginning of Controversies among Brethren brings great confusion into the Church, and alienateth the Heart of one Christian from another, which would be endeared to the offended Party by private and brotherly Admonition; it being hardly possible to engage a Man more by anything, than by concealing his Infirmities, and to preserve his Reputation among men, wherein it may lawfully be preserved. Wherefore that Christians might be deeply engaged in the Affections of each other, our Lord hath given them power to remit each others Offences, in such things as concern themselves, and hath prescribed a Law or Rule to do it by, to the greatest advantage of the Trespasser, and with as great comfort to the Party offended. If he hear thee, thou hast gained thy Brother. How great this Gain is appears, in that this very Sin persisted in, will expose the Offender to the loss of his Privileges in the Church, and in Heaven also, ver. 18. Hence the Apostle James tells us, If one convert his Brother from the evil of his way, he shall save a soul from death, and cover a multitude of Sins, Jam. 5.

As our Lord is longsuffering, so must his Children be: and as the man is blessed whose Sins are covered by the Lord, ( who sees no Sin in Jacob, nor marks transgression in Israel ) so would he have his Children to cover each others Infirmities, if it may be; wherefore if the offender neglect or refuse to hear thee, take with thee one or two more, that in the mouth of two or three Witnesses every word may be established; according to that good Law formerly given, Deut. 19. 15. Thus are we to mix a little severity with mercy, and put the Offender to a little shame, if peradventure he will thereby be reformed. And here it is to be noted, That a Brother is bound to go to the offender, only these two times; and upon his refusal to hear this second Admonition, the matter is to be brought before the Church, who is yet invested with Authority to remit the offense committed, if the Sinner hearken to them; or otherwise to retain his Sin, or to hold him Excommunicate for his pertinacity in the trespass which he committed: for Rebellion and Stubbornness is compared to the sin of Witchcraft and Idolatry, 1 Sam. 15. 23. And now he is made a public spectacle in the face of the whole Congregation (not a Convention of the Ministers only, as Diodate, and some others would understand it) who may hereby take the better heed to avoid him, to have no company with him, no more than the Jews were to hold with an Heathen man or a Publican. And by the Law we know it was an unlawful thing to eat common food, or to keep company with such, see Act. 10. 28. compared with Math. 18. 17. For our Savior speaks here according to the force of the Law which was then in being; and therefore though that Law was afterward abrogated, yet this direction concerning Excommunicate Persons, is to be understood according to the force of that Law, when our Savior gave this form of Discipline, as is further evident, from 1 Cor. 5. 11. But now I have written to you, if any that is called a Brother be a Fornicator, or Covetous, or an Idolater, or a Railer, or a Drunkard, or an Extortioner, with such a one [not to keep company] no not to eat. And again, 2 Thess. 3. 14. If any obey not our word by this Epistle, note that man, and have no company with him, that he may be ashamed: yet count him not as an enemy, but admonish him as a Brother.

It is a great question how long a person under Excommunication may be admonished as a Brother. It may be answered, so long as he is not debauched in Life, and there is any hope of his recovery: for since this Ordinance is for the saving of the Soul, we are not to be impatient, but still as we may to call upon the Sinner to remember from whence he is fallen, and to repent, and to pray for his return. Indeed, such may the nature of the offense be of some persons excommunicate, as the Church may not pray for it, but must leave him to the great God in the great day of account, 1 John 5. 16. There is a Sin which is unto death, I do not say that ye shall pray for it. This sin may very fitly be expounded of the sin against the holy Spirit, since excepting that, all Sins and Blasphemies are pardonable unto men, as our Savior testifies. Wherefore, as God is gracious and longsuffering, and waits upon Sinners, the Church must show forth the same disposition towards those that err from the Truth; and to tread the steps of the holy Apostle, who, as he travelled in birth for the recovery of the backsliding Galatians, so he was ready to bewail many that had sinned, and had not repented of their Uncleanness, Fornication, and Lasciviousness which they had committed in the Church at Corinth. 2 Cor. 13. 21.

SECT. V. Of the way of God to proceed against such as Sin openly in the Church of Christ.

Sins which are committed directly against the Lord, as Idolatry, Murder, Whoredom, Theft, Drunkenness, Covetousness, Swearing, &c. these are not within the Compass of that Rule, Matt. 18. If thy Brother trespass against thee, &c. and therefore cannot lawfully be remitted by any private person to whom the same may be acknowledged, as in the case of private offenses between Brother and Brother. But crimes of this nature are to be punished with greater severity, and the Church ought speedily to censure such evil doers, as unfit for Christian society, till reformed of such impieties, 1 Cor. 5. 9, 10, 11, 12, 13. Here the Sin committed by one in the Church of Corinth was Fornication: the Church is reproved, for that they had not put him out of their Communion, who whiles he remained among them was as Leaven, to infect the whole lump; wherefore the Apostle commands them (and in them all other Churches) to put away the wicked from among them. This great power hath God given to every Church: In the name of our Lord Jesus Christ, when ye are gathered together, and my Spirit, with the power of our Lord Jesus Christ, to deliver such a one unto Satan for the destruction of the Flesh, that the Spirit may be saved in the day of our Lord Jesus.

That earnest charge to Timothy (and in him to all Pastors) 1 Tim. 4. 20, 21. is carefully to be observed for the preservation of all Churches from the Infection of Sin. Them that sin, rebuke before all, that others also may fear: I charge thee before God and the Lord Jesus Christ, and the Elect Angels, that thou observe those things without preferring one before another, doing nothing by partiality. For as in the great House, the Church, there are vessels of dishonor, as well as vessels of honor; so the way to preserve the vessels of honor is to purge away those dishonorable vessels, 2 Tim. 2. 20, 21.

Now whether persons sinning so notoriously ought to be cast out of the fellowship of the Faithful, albeit they do submit themselves to the Church (at least for a time) is I confess a difficult question; yet he that seriously considers the scope of the Apostle, 1 Cor. 5. will find cause to believe it ought to be so, when the sin committed is of such a crying nature as that was; to the end they may bear their shame who sin so against the Lord; and that the Truth may retain its credit. I find the ancient Christians were very severe on that account, and censured by Dr. Field and others, as over strict in that case. But when the case of Miriam Numb. 12. 14, 15. is duly weighed, who was put out of the Camp seven days; and compared with Paul's words, Put away from among yourselves that wicked person; It may rationally be conceived, that it's the will of God that in such cases of transgression, the offender ought to give some proof of his sincere humiliation, before his admission to the Communion of the Church of God. It's evident it was a considerable time before the Fornicator at Corinth could be admitted to his Privileges in the Church, though his sorrow was very great. True it is, as Paul blames them for not hasting to put him out of the Church; so afterward he moderates their severity, and concludes, that the punishment that had then been long upon him, was sufficient, and wills the Church to restore him, and to confirm their love to him least he should be swallowed up of over-much sorrow, 2 Cor. 1, 2, 3, 4, 5, 6, 7, 8.

The Novations indeed (if that be true which is storyed of them) were too severe, in not readmiting those that fainted in the time of perfection, though with Repentance they desired it. For without doubt there is mercy for those that sin after Baptism. And yet though this inordinate zeal was justly condemned by the Ancients, 'tis said that some of themselves would not admit some offenders to Communion under seven years experience of their humiliation: which severe course, however it manifests their great hatred of Sin, yet can as little be justified as the Novatians. Surely extremes are always hurtful, and some that find fault with the Fathers, are fallen into another extreme, even to indulge almost all manner of naughtiness; the most Profane, as well as Hypocritical Time-servers are now countenanced, not in respect of Communion in general, but honored with places of Trust, in the Parochial Churches of this and other Nations, to the scandal of Religion, and the inevitable prejudice of the Reformation so zealously begun by our pious Predecessors.

Howbeit, through the grace of God the pristine and pure Discipline of the Gospel is asserted and executed in the Baptized Churches generally, insomuch that no known or notorious offender can possibly retain his Communion there, but is sure to meet with that censure which the Law of Christ awards him, nor can he be readmitted, without such Reformation (at least in appearance) as the Gospel calls for in such cases.

Finally, to tell the World how this Ordinance of Christ concerning the Discipline of the Church hath been abused by Popish Pardons on the one hand, and Penance on the other; what abominable Merchandize they have made of the Sins of Men: or to set down the present Mercenary proceedings of the Protestant Churches in their Ecclesiastical Consistories (where the simplicity of Christian Discipline cannot enter) is but to weary the Reader, who as he runs may read the black Characters of such unchristian proceedings from day today, which every good man desires to see amended.

SECT. VI. Of the way of the Lord to deal with Heretics according to the Gospel.

That place of the Apostle, Tit. 3. 10, 11. A man that is an Heretic after the first and second Admonition reject, knowing that he that is such, is subverted and sinneth, having damnation of himself; Made some think, that Heretics being so Admonished, can never be received into the Communion of the Faithful. But then it must be only such an obstinate Heretic as these words do set forth: otherwise, the consequence would be dreadful, if all that are led astray by Heretical Doctrine, should be exposed to such a severe Censure.

This Opinion, with respect to contumacious Heretics seems to be strengthened by 1 Cor. 16. 22. If any man love not our Lord Jesus Christ, let him be Anathema Maranatha. Where the Sentence seems irreversible in this World, as if Sinners of that kind were to be wholly left to the Judgment of Christ himself at his coming to judge the World, since he alone knoweth both the Sins of Men, and all the aggravations thereof. But what shall we say? How few are there that love Christ? nay, how few so ever there where, his Gospel is in some measure received. But we are certain, the Jews do not love him, yet this Text hardly concerns them. For Paul speaks more hopefully of that wretched Nation, Rom. 11. 11. Have they stumbled that they should fall? God forbid: but rather through their fall, Salvation is come unto the Gentiles, for to provoke them to Jealousy. More safely therefore may we understand the Sentence of the Apostle; to conclude only those, who after they have known Christ; or rather, have been known of him; do withdraw their love from him, despise and deny him, or at least, but lightly esteem of him. These doubtless are grossly injurious to Christ, and their own Souls, and are rather to be left to the judgment of the Judge himself, then to be released by the Church his Substitute in this World.

The Apostle was not more industrious to gain the Galatians who were fallen into Heretical Opinions, than sharp and severe against those that seduced them. Gal. 5. 12. I would they were cut off which trouble you! which seems to import the irrecoverable Estate of those false Apostles, and deceitful Workers, as he elsewhere calls them. Whom Jude calls, Trees twice dead, plucked up by the Roots: and consequently uncapable of bearing fruit in God's Vineyard forever.

Of the same force are these two places, Heb. 6. 4, 5, 6. Heb. 10. 26, 27, 28, 29, 30. For when Men have destroyed a state of Faith, (in respect of themselves) trodden underfoot the Son of God; counted the blood of the Covenant wherewith they were Sanctified an unholy thing, and thus doing despite to the Spirit of Grace; These Men cannot, (as Chrysostom notes upon the place) be twice made Christians; and there being but one Sacrifice for Sin, there remains no more for such presumptuous Heretics as have contemned the virtue thereof. For look how there was no mercy for such as DESPISED Moses 's Law under two or three Witnesses; the Punishment must needs be very great to such as despise the Lord Christ himself, after they have been admonished the first, and second times.

Whether Heretics ought to be put to Death, seems now to be happily resolved in the Negative by His Majesty Charles the Second, and his Honorable Court of Parliament, Anno 1677. Whiles by a public Act they have worthily Repealed the Sanginary Laws, which heretofore have been Enacted, to the great prejudice of Christianity; and particularly, that Fiery Law, De Heretico comburendo. May His Majesty and great Council still proceed in such virtuous Acts, to the Glory of God, and their Peace and true Honor, both here, and to Eternity. And blessed be the Lord, that we have not occasion to write upon this bloody Subject, which is so foreign to Christianity, as scarce anything can be more. For Fire and Sword is Popish Discipline; but no Discipline of the Church of Christ.

SECT. I.

FIrst, I hold it meet to demonstrate the Position, wherein I say the Fourth Command, Exodus 20. is partly Moral, &c. This Morality whereof I speak, lieth in this, i. e. That God the Creator of all Men, hath put a Law in Mans heart, by which he understandeth that part of the time he is allowed to live upon the Earth, is to be set apart for the service of his Creator, and not all to be spent in doing his own work. A time of repose he also knoweth by the same Law to be necessary, as well for his Servants and Cattle, as for Himself; and this also the fourth Command in the Decalogue doth teach us.

But now if the Question be, How much of this time Man must set apart to serve and worship the Lord his Creator, and for the repose of his Servants and Cattle? The Answer will be according to the Letter of the fourth Precept only, the Seventh day of every week. But in the Moral consideration, it will be, so much time as is sufficient to answer these ends; which as things may, and often do fall out, may require more than seven days time together, notwithstanding the Letter of the fourth Precept, which saith, Six days shalt thou labor, or Six days may work be done. And this is the sense wherein I take the fourth Command in the Decalogue to be Moral, and under this consideration, I say, it obligeth Universally; I mean, it bindeth all men in all times and places, to set sufficient time apart to worship their Creator, and to give their Servants and Cattle convenient rest; and this the Light of Reason, or Law of Nature doth clearly teach. And hence our Apostle might well say, the Gentiles having not the Law, do by nature the things contained in the Law; since all Nations (so far as I ever yet heard) do reserve a competent time for his Worship, whom they acknowledge for their God.

But whereas the fourth Command doth precisely limit a certain point oft time ( viz. ) the Seventh-day of every week, not requiring more or less: In this respect, I say, the fourth Command in the Decalogue is Ceremonial, and done away by Christ. Done away, I say, as it was part of the yoke of Bondage, as also other things of like nature were; for example, The place of Worship, which in many respects was only the Temple at Jerusalem; neither of which are so done away, as to destroy either time or place for serving the Lord▪ but rather, so, as that all times, and all places are so far sanctified unto us by Christ, as that we may in every place, and at all times, serve him with as great acceptation, as if we were in the Temple of Jerusalem on the SABBATH DAY.

Be it further considered, That the Relief of the Poor, and the maintenance of such as are Ministers of God's Word, do appertain to Moral duty, being grounded upon the Law of Right reason, Do to others as you would be done to. Thou shalt not muzzle the mouth of the Ox which treadeth out the Corn, &c. Now saith Paul, For our sakes no doubt this is written; that is; for the sake, or in the behalf of the Ministers of Christ. But now if the Question be, What is the portion of the Poor and such as minister the Word? The Answer will be according to Moses 's Law, The tenth part of the increase of thy Land, must be set apart for that purpose, [ yea before Moses, it is evident, that Tythes were paid, but before Moses no man can be assigned that ever kept the Sabbath ] But in Moral consideration, the Answer to the Question will be this, So much as is necessary ought to be set apart for the Poor, and for such as minister the Word. So then it is clear, that some part of our time, some part of our substance, and some place must be set apart for the Worship of God, &c. And what part that must be, either Christ and Right reason, or the Law of Moses must inform us. If Moses 's Law, then the Seventh day of every week, the Temple at Jerusalem, and Tythes must be assigned: But if Christ and right Reason, then the time is, whensoever you can; the place is, wheresoever you can; and for substance, what you can, or what is necessary.

The two last (I suppose) will not be denied; and for the first, it may thus appear; The Lord's Supper is ordained as a standing Ordinance in the Church of Christ, as the Passover was in the Church under Moses; but yet there is no set time assigned by Christ for its Celebration, as we know there was for the Celebration of the Passover. Again, the Church under Moses were commanded to offer many Sacrifices to the Lord, and had their respective times limited wherein to do it. Christians are bound to offer to the Lord spiritual Sacrifices, even the fruits of their lips, giving thanks to his Name. But this without the limitation of time, having rather this general rule in that case, namely, to do it continually; that is, as often as we can. Furthermore, the work of Exhortation is a standing Ordinance in Christ's Church, but not limited to any set time, but rather to be performed daily, that is to say, as frequently as we can. And hence we may perceive a very great difference as to the liberty of time in things pertaining to God, between the Law of Bondage and the Gospel of Christ: for, certainly the work of Christian exhortation, praising the Lord, and the celebration of his Divine Supper, doth as it were comprize the whole body of Christian Worship (as it consists in Practicals) and answers to that which comprised the body of Legal Worship; but with this remarkable difference, the one is left free as to the circumstance of time, while the other was tied to their strict points of time, under which consideration we have cause to say (as the Apostle said) of some (who went from Christ to Moses ) ye observe days, and months, and times, and years; I am afraid of you, &c. Among which days, I have no doubt the Jews Sabbath-day was included, and that because it was of a ceremonial consideration, and so done away by Christ. And that it was of such a consideration, I shall endeavor to demonstrate by the grounds which here ensueth.

SECT. II. Containing Seven Reasons or Arguments, why Christians are not bound to observe the Seventh-day Sabbath.

SECT. III. Answereth the most important Allegation of the New Testament, usually brought for the observation of the Seventh-day Sabbath, according to the Law of Moses.

In Matth. 24. 20, 21. we read thus, But pray ye that your flight be not in the Winter, neither on the Sabbath day: for then shall be great Tribulation.

Object. Whence some pious Christians do conceive, That our Savior allows the Sabbathical Observation of the Seventh-day according to the Law, even among his own Disciples, for forty years after his desc • ase, and consequently to the end of the World.

Answ. This Objection is of no Validity, because our Lord doth not here enjoin any person whatsoever to keep the Sabbath at the time when Jerusalem should be Destroyed, but rather fore-shows, the danger which his Disciples might probably be in, by reason of other Men's observation of it, namely the Jewish Nation, and specially the Pharisaical Sect, who still were carping at our Lord himself, about keeping the Sabbath. This is evident, because our Savior compares that kind of observation of the Sabbath to the Winter season, which would be an aggravation to the affliction of the afflicted, because it would obstruct their flight from the face of their Enemy, even as the Winter also would be obstructive on that account.

But certainly our Savior, who had so plainly shown, That it was Lawful to preserve Life on the Sabbath day, whether of Man or Beast, albeit the preservation thereof called for great Labor; would not now suppose it to be unlawful for his poor Disciples to preserve their Lives by escaping an Enemy, who sought to destroy them on the Sabbath day. For it is clear, that when this calamity should happen, it was the will of Christ that the Afflicted should fly, (be it on what day soever) and that with all possible hast or expedition: for verse. 16. He saith, Then [mark that] Let them which be in Judea fly to the Mountains. And he likewise that was upon the House-top, is allowed, yea willed to haste away, and not go into his House to take any part of his stuff with him: As also, He which was in the Field had direction from Christ to escape to the Hill Countries. So that we safely conclude▪ Christ here delivers his Disciples from all manner of scruple of flying to preserve themselves though it should fall out to be upon the Sabbath-day; and consequently, this place can be no obligation to them to keep the Seventh-day, as a day of rest, or Sabbath. But now on the other hand, if we consider the Zeal of the blinded Jews, who would by that time be more blind than ever; for that now they had rejected the true Light, Christ Jesus; and consequently more enraged than ordinary against all that should intrench upon their Ceremonies, and especially, their observation of the Sabbath: it must needs be very perilous for any to fly on that day, seeing there was scarce a Country or Town through which they should fly, but would intercept them, if not destroy them; which calamity God was able to prevent: and therefore our Lord puts his followers upon Prayer as the means to obtain comfort in that dreadful day. Which (according to the account we have of those sad times) was graciously afforded to the Christians by a Voice from Heaven, crying, Away to Pella, away to Pella: and this before the City was taken.

Wherefore the reason of our Savior's exhortation to Prayer, being taken from a cruel and unrighteous observation of the Sabbath day; and his instructions as they refer to that time, being directly against that observation of the Sabbath; and also, considering that Christ gives no direction at all to his Disciples in this place, how to observe the Sabbath: It is impossible for any man to give a rational demonstration, how this place, Matt. 24. 20, 21. should lay Christian Men under any necessity to keep the Sabbath-day according to the Law of Moses.

The Sabbath retaining its name till that time, is no Argument for its being observed by Christians (and yet that is all that looks like an Argument from this place:) for by the same reason Circumcision also might claim a place in the Christian Churches; yea the whole Law of Ceremonies also, for they still retain those Appellations; when yet, that Circumcision, was truly, the Concision, and that Law, was no Law.

In vain do some pretend, that the aggravation of Calamity by the Christians Flight on the Sabbath day, is meant of the grief of heart that should attend them, for that they were constrained to break the Sabbath by flying. But this was so far from that, that it was their express Duty from Christ's own direction, as well as from the Principles of Morality, to preserve their Lives by flight at what time soever it should happen, upon the occasion of Jerusalem being exposed to ruin by reason of an Army of the Romans.

SECT. IV. Showing the Opinion of some of the Jewish Rabbins concerning the Sabbath-day. And certain Antient Christians concerning the Sabbath-day, and the First-day.

SECT. I.

WHat grounds we rest upon for the non-observation of the Seventh day according to the Law of Moses, we shall give some account of, in that part of this Work where we treat of divers Cases of Conscience. But here we shall offer to consideration, the grounds wherefore we keep holy the Lord's Day, or First day of the Week. And first,

Of that remarkable passage, Psal. 118. 24. This is the Day which the Lord hath made, we will be glad and rejoice in it. That these words do point by way of Prophesy at the day of Christ's Resurrection, viz. the first day of the week, (and indeed the only day, which we find the Christians to observe with any special note of religious exercise) is rationally gathered from the coherence, verse. 22, 23. The stone which the builders rejected, is become the head stone of the Corner: this is the Lord's doing and it is marvelous in our eyes. This is the Day which the Lord hath made; we will rejoice and be glad in it. For the sense seems to be this, The same Day on which Jesus Christ was made the head of the Corner, is the Day which the Lord made, wherein the Church should rejoice before him, for the marvelous work which he had therein shown forth in raising up Jesus from the Dead, to give Light and Life to sinners: Notwithstanding all the envy and power of the Builders, to wit, the Pharisees and Priests of the Jewish Nation. For assuredly, if this place speak of any day properly, it can be no other day, so fitly as the Day of the Resurrection. And so clear is the evidence of this place for the Lord's Day, that those who oppose us herein, have not a better answer, than to say, this place is to be understood only of that particular First day of the week when Christ did actually arise from the Dead.

But then it is to be considered, how the other Prophesy must be fulfilled, We will be glad and rejoice in it; seeing the Church scarce knew on that particular day, that he was risen, and therefore very few did, or could rejoice and be glad on that particular day. But this Prophecy clearly points at the joy of the whole Church under the Gospel, both of believing Jews and Gentiles, at what time they should be united in one Body by this Corner-stone, or Jesus Christ his being made the head of the Corner: yea, this is the Day wherein the high Praises of God should be celebrated in his Church, as the next verse. shows, Save now I beseech thee, O Lord, O Lord I beseech thee, send now prosperity. And let but this Psalm be diligently read from verse 21. to verse 30. and the Exposition here given, will appear the more acceptable. Thus we find the solemnity of the Lord's day, to be founded in this Prophecy which was observed long ago, by Mr. Perkins in his Case of Cons. page 107. The Day of Christ's Resurrection (saith he) was prefigured by that Day wherein the stone which the Builders refused was made the head of the Corner, Psal. 118. 24. and in that it was prefigured, it was appointed by God: for then it appeared to be true, which Peter saith of Christ, That God had made him both Lord and Christ, Act. 2. 36. And the same may be said of the Sabbath of the New Testament, that it was in the figure preordained, and therefore limited and determined by our Savior unto the Lord's Day.

And further, it is observed by the Learned, that all the Antient Fathers that purposely took in hand to expound this place, Psal. 118. 24. do understand it of the Resurrection Day, and the religious observation of that Day weekly in the Christian Churches. But that which will best confirm what is said from this place, will be the concurrant practice of the Churches in the New Testament, which we will briefly consider, and leave this Exposition as probable only.

SECT. II. Of the New Testament Texts, which prove the observation of the First Day warrantable in Christian Churches.

The first thing to be considered here, is that honorable Title, The Lord's Day, Rev. 1. I was in the Spirit on the Lord's Day; which Title must either belong to some particular day, or else John must speak out of the reach of all common capacities, and perhaps all other Men, since he does not at all explain himself. If of any particular day, then either of the First day of the week, or some other: But he cannot be understood to speak of any other day of the week. Not of the Seventh day (which is pretended by some) because that day had a special Title by which it had been known and honored among the Jews throughout many Generations, namely the Sabbath day; and frequently known by that name in the Old Testament: and other-whiles by the common Title, the Seventh day. Heb. 4.

Wherefore since there was no reason for John to speak in a phrase so hard to be understood, had he meant the Seventh day; and so much beside the common usage of the Jews, and much more of the Gentiles; we can with no show of reason take the Lord's day here, to be the same with the Sabbath in the Old Testament. But on the contrary, great reason there is to understand this Title, The Lord's Day, to respect that glorious Day on which he triumphed over Death, the Grave, and the Law. And the rather, for that it is affirmed by the Learned, that a certain ancient Greek Copy, doth call the First day of the week in 1 Cor. 11. 2. 〈 in non-Latin alphabet 〉 the Lord's Day. And that the Syriac Translation tells us, that the Christians meeting together to receive the Lord's Supper, 1 Cor. 11. 20. was upon the Lord's Day; which passage is much strengthened by the practice of the Church at Troas, Acts, 20. 7. who came together on the First day of the Week to break Bread. I confess, I have not seen that ancient Greek Copy, all that I have read, hath it 〈 in non-Latin alphabet 〉 per unum Sabbatorum, on the first of the Sabbath, or first day of the week. But this cannot prejudice its being called the Lord's day, anymore than to call the Sabbath, sometimes by the name of the Seventh day. And certainly, as we know how to distinguish the holy Table of the Lord, from our Common Suppers and all Legal manducations, and particularly the Passover by this Epethite, the Lord's Supper; even so we may distinguish the day of Christian solemn Services, from our Working days, or the Jewish Festival days, and particularly their Sabbath, which were a shadow of good things to come, but the body is of Christ.

Again, when it is particularly recounted, that on the First day of the week the Disciples came together to break Bread, Act. 20. 7. What can we think less then that it was their use to do so? hereupon (saith Bucanus ) the Ancients called this day, Dies Panis, the day of Bread. And without controversy, all such Churches, as by this one president, do meet upon the First day of the week to commemorate the dying of the Lord Jesus, do act very warrantably therein, and consequently may hence justify their keeping that day holy to the Lord. For when we consider, the solemnity of the Service, the preparation which ought to go before it; it is rational to think, that the Christians at Troas, did not just drop out of their worldly Employments, and out of the Markets, to one of the most Sacred, and significant of the Gospel-Ordinances: especially, considering that the Jews Sabbath was but the day before, and had they thought that day most fit for this Gospel-Service, they would in likelihood have broken Bread that day. But this they did not, but chose the day following, even the First day of the week, deeming as it seems, that day most fit for that honorable Solemnity.

Some indeed will object, That by breaking Bread, here is meant to eat common meat; or that if it were the Lord's Table, yet they did not celebrate till the next day, &c. But these Objections are of small force. For, if they came to eat common food only, they gave the Apostle slender entertainment, to let him fast till Midnight: otherwise it must be allowed, that they had eaten common food with him before that time of the Night. And though the Apostle preached a long Sermon at that time, yet the Lord's Table might be celebrated at, or about Midnight; and so small a variation, upon such a pious occasion, from their usual custom could be no Trespass. However, it is undeniable, they came together to do that holy Duty upon the First day; which is Argument enough, that either they thought that day most meet for that work, or else it was their custom to celebrate the Lord's Table on that day: In which they had the Apostles approbation also Wherefore, unless the Christian Churches be obliged to observe two days in each week in the public Service of God (which nobody will adventure to affirm, (though some are fallen into such practice) then the First being set apart, (after the example of the Apostle, and the Church at Troas ) by any Churches since their times; it will be hard to censure them, though they do not observe the Seventh day according to the Law of Moses.

Of the same consideration is that place, 1 Cor. 16. 2. As I have given order to the Churches in Galatia, so do ye, upon the First day of the week let everyone of you lay by himself in store as God hath prospered him, that there be no gathering when I come. For as we find not that the Apostle kept so much as one Seventh-day-Sabbath in the solemn Services of the Christian Church, in any one Church of the Gentiles; so on the other hand we do find, he did keep one First-day holy with the Church at Troas, in those services which concern the Churches more especially. And now in this place, he Ordains, that the Collection for the Poor be made upon the First day of the week. And here the work of the day, and consequently the day itself (being singled out by the Holy Ghost for that purpose) standeth upon Divine Authority; and this Ordinance was also given to the Churches in Galatia.

It is most rational to conceive, that the reason why the Apostle ordains, that Collections be made for the poor Saints in the Churches of Christ upon the First day of the week, was, because he knew they were then met together upon the great concerns of Christian Religion; of which, this of relieving the poor Brethren is not the least.

And this Contribution was to be freely performed, as God had prospered them, or according to the Vulgar, ei been placuerit, as liketh him best. And where it is said, Let everyone lay by himself in store; It cannot intend that they should do this at their own Houses, for so there should be the greatest Collection of all when he came, which he labors to prevent; But the meaning may be this, Let every Man act himself in this work of Charity, let him not be acted by another; But as every man himself is purposed in his heart, so let him give not grudgingly, or of necessity (but cheerfully as God hath prospered him) for God loveth a cheerful giver. I conclude from the Premises, that • ll such Churches as come together upon the First day of the week to hear the Word preached, to break Bread, to make Collections for the Poor (which comprehend the whole of that constant Public Worship which we owe to God in the Gospel) have all the grounds which are necessary to justify such a Religious Observation of that Day: and much more than can be shown from the practice of any Church of Christ (when met about Gospel-Services more especially) for the observation of the Jewish Sabbath, and especially in any of the Gentile Churches.

SECT. III. Of the practice of the Antient Churches, succeeding the first Churches touching the religious observation of the First day, as the Lord's day.

As the many thousand Jews which believed were all zealous of the Law, Act. 21. 20. And very hardly brought off from Circumcision and other Ceremonies, so it may be presumed they were no less zealous for the Sabbath; And hence it is very probable, that some in the succeeding Ages kept both the Seventh and First days holy to the Lord. As the Ebionites are said to observe the Jewish Sabbath; and other Ceremonies they observe alike with the Jews. Here note the Sabbath is put upon the account of the Jewish Ceremonies by this Author, They Celebrate the Sundays, as we do, in remembrance of the Resurrection of our Savior. This Ebion (the Author of this Sect) is said to live in the latter end of the first Century: so that here we find the observation of both days in the first Age of the Gospel, albeit we are certain God nowhere requires the observation of two days in seven. Yea, Mr. Tillam (an Apostate from the Gospel) is forced to confess, that some of the Churches, for several Centuries, did observe both days; so hard a thing was it to bring the Jews off from that Sabbath as commanded by Moses. However we find the First day honourably esteemed together with it, which shows, that these Churches did understand, that the Christian Religion had given being to it for an holy solemnity.

Ignatius, contemporary with some of the Apostles, delivers his mind to this effect: Intermitting the Sabbath, let all that love Christ, make the Lord's day Holy, the Queen of days, the Resurrection day, the highest day.

And giving account of some Jews which were Converted to the Faith, tells us, They did no longer keep the Sabbath, but led their life according to the Lord's day, in which our life arose. And Justin Martyr, is brought in saying, TETOU HELIOU LEGOMENE HEMERA, &c. Upon the day called Sunday all that abide within the Cities or Villages do meet together in some place: — we send up our prayers to Heaven, which being ended, there is given unto us Bread and Wine, &c. then those of the richer sort, everyone as his good will is, contributes something towards the relief of the poor Brethren. This Justin Martyr lived in the second Century. Thus we have the full explication of these two Texts, Acts 20. 7. 1 Cor. 11. 1, 2. from this Antient Doctor of the Church, and it were easy to trace the practice through the following Ages which we here contend for. But this being done by others, and by none more satisfactory than by Mr. Warren, I shall refer the Reader to his learned Labors on that Subject.

I shall only insist a little upon the Disputations which were between the Antient Christians and the Jews about this matter. Tryphon the Jew objected three things against the Christians, viz. That they did neither observe the Festival days, nor Sabbaths, nor Circumcision. Justin Answers, We verily should observe these things, did we not know the reason for which these things were imposed upon you. Where we have to observe, that the Antient Christians even in the second Century, took the Jewish Sabbath to be no more obliging to Christian men than Circumcision and the other Festivities. But Tryphon presseth him with this demand, Whether a Christian observing these Customs of the Law, might be saved? Justin Answereth, Such a one in my judgment may be saved, provided he do not industriously labor to persuade others, (especially those among the Gentiles which are converted unto Christ) to observe the same things, as that without which they cannot be saved. And this moderation may now be as needful (in my judgment) as in the days of Justin Martyr.

SECT. I.

AS the time for the Public Worship of Christian Men, ought to be fixed, and known: there is the like Reason, that some convenient places be publicly known also; otherwise the Christian Religion must needs be kept in obscurity. Howbeit there is a great difference between the Jewish and Christian Churches in this case. The Jews being tied to one certain place, to wit the City and Temple of Jerusalem, for performance of a great part of their Public Services, Deut. 16. 16. Three times in a year shall all thy Males appear before the Lord thy God in the place which he shall choose: In the Feast of unleavened Bread; and in the feast of Weeks; and in the Feast of Tabernacles. Deut. 12. 13, 14. Take heed to thyself that thou offer not thy burnt Offering in every place that thou seest, but in the place which the Lord thy God shall choose, in one of thy Tribes, there shalt thou offer thy burnt-Offerings, and there shalt thou do all that I command thee. And unto this place the Tribes went up to worship the Lord, as unto a most Holy place.

But this Ceremonial sanctity or distinction of place, is wholly taken away by the coming of the Lord Jesus, all places being so far sanctified for the performance of all Gospel-Worship, as that his People may as acceptably serve him therein, as the Jews when appearing in the Temple at Jerusalem, Matt. 18. 20. For where two or three are gathered together in my Name, there am I in the midst of them. 1 Tim. 2. 8. I will therefore that Men Pray everywhere, lifting up holy hands without wrath or doubting. Which gracious liberty was foreshown by the Prophet, Mal. 1. 11. For from the rising of the Sun to the going down of the same, my Name shall be great among the Gentiles, and in every place Incense shall be offered to my Name, and a pure Offering: for my Name shall be great among the Heathen, saith the Lord of Hosts.

Hence it was no doubt, that the Christians for some Ages after Christ, did not build any Oratories, nor consecrate any Places for their public Devotions; at which that Enemy of Christ Celsus, took occasion to bespatter the Christians in the time of Origen. For though it may be very expedient to have public Oratories, when the number of Disciples do require it; yet it's every way as lawful to hold such holy Assemblies in our proper Mansions or dwelling-Houses: after the example of the Apostles, who taught both publicly and from house to house, Act. 20. 20. And daily in the Temple, (so long as they could be permitted) and in every House they ceased not to Teach and Preach Jesus Christ. As also in the Fields, Mountains, and by the Seaside, as well as in the Synagogues, or places where Prayer was wont to be made, Act. 16. 13. Matth. 5. 1. &c. Yea, we read of a Church in the house of a certain Christian, Rom. 16. 5. (to wit, the Assembly which used to meet at his House.) For saith Diodat, there were divers small Assemblies of Believers in one and the self same City. 1 Cor. 16. 19. Colos. 4. 15. So that it is not only lawful for Christians to meet in such small companies, and in their dwelling-houses, but such Assemblies are expressly allowed the Title of a Church, by the holy Apostle: which may serve to take off that great contempt which is sometimes cast upon the Baptized Churches, for such their innocent meeting or Church-Assemblies.

SECT. II. Of the Superstition of many professing Christianity about the Places of their Devotion.

Here the Papists do justly lead the Van; and indeed, who else so fit to lead Men to Superstition, (not to say Idolatry:) Do not the Prodigious consecration and hallowing their Temples with holy Water, Crossings, and multitude of Ceremonies, proclaim to all the World their Vanity? as if by such devised Ceremonies God is worshiped, well-pleased, and the Devils affrighted and terrified, as not daring to come within the Circles made by those Artists, nor to endure the sound of those Bells which they have Sanctified. Or as if the Crosses, whether real or otherwise, made by their Hands, could confer some extraordinary Sanctity, and make such places the receptacles of him that inhabiteth Eternity. And that he might not be at any time without Attendants, how prodigiously do they Erect Images of Christ, his holy Mother, of Saints and Angels, adoring the work of their Hands? yea, the very places they have thus abused, as if some Sacred quality (at the least) had now by these their devises possessed the whole Fabric; as if it were all one to mingle Abbey dust with common Earth, as to shed the Blood of a Prince and a Peasant together, or rather the first to hold the greater disproportion.

Now had the Lord Christ required any such things as these, God forbid we should move a Pen against them; but since he hath not done it, what a vanity is it to think, that the Godhead is like to Silver or Gold? or that he is worshipped with Men's Hands? Act. 17. 25. Neither dwelleth he now in Temples made with hands, as sometimes he was pleased to presence himself in the Temple at Jerusalem, verse. 24. compared with John 4. 21.

When Bernard saw the vanity of Men in this kind of Superstition, or having those pretendedly Sanctified Fabrics in such Veneration, he cried out, Ye look too much upon the Walls; affirming, That the Mountains, Caves, and Prisons were more sure places to him: meaning (I suppose,) he could sooner find the Church of Christ there, than in those Magnificent Temples.

Nor do I know how to justify men's calling those places by the name of Churches, from some tincture at least of Superstition; because there is nothing more Sacred upon Earth than the Church of the living God: However, it is certain, the evil which hath attended this custom is very great. I have met with more than one, and some very aged, that did not only know any other Churches than these, but were in no wise to be prevailed with to believe there were any other. This I speak not as if I had a quarrel with these public places of Worship, or with the zeal of our Ancestors who built them: For as they are an ornament to the Nation, so are they very convenient for the exercise of Religion.

SECT. III. That the places of Christian Assemblies ought to be Public, &c.

Our blessed Savior and his Apostles did frequently convene their Auditors in very public and open Places, coming to the Light that their deeds might be made manifest that they were wrought in God. Yea, it is the property of Heavenly Wisdom to put forth her Voice in the top of the high Places, by the Way, in the places of the Paths; She crieth at the Gates, at the entry of the City, at the coming in of the doors. Prov. 8. 1, 2.

God commanded Peter (by his Angel) Act. 5. 20. To go stand and speak in the Temple unto the People all the words of this Life. Nor know I any reason why the Public places of Devotion in our Nation, should not be free for Christians of differing Apprehensions, they not interrupting one another: And why this might not be the most likely way to beget Unity, and in time much unity in the Truth, I do not understand.

But being denied this just right, It is the duty of Christians to endeavor to hold forth their Light, in the most public manner they may, because Christ hath ordained his Church to be the Light of the World, a City on an Hill, not to be hid; at least, not to hide herself. A Candle on a Candle-stick to give Light to all that sit in darkness. Christians are expressly required not to forsake the assembling of themselves together, but to hold fast the profession of their Faith without wavering, Heb. 10. 25. And not to be ashamed of Christ or his words, before an adulterous and sinful Generation, Mark 8. 38. An excellent Example we have, with the Lord's commendation upon it, Rev. 2. 13. I know thy works, and where thou dwellest, even where Satan's seat is; and thou holdest fast my Name, i. e. The profession of my Name, and hast not denied my Faith, even in those days wherein Antipas was my faithful Martyr, who was slain among you where Satan dwelleth. Wherefore, though the Baptized Christians be denied the liberty of those convenient public Oratories (which yet they are liable to repair and uphold in common with others; and consequently in reason should not be denied the use of them, at least when it might be without the disturbance of others;) yet let them remember, that our Savior foretold it should be so, John 16. 2. And let them not doubt but God will accept their sincere Services in what place soever, seeing (as Tindal well observes) Christ taking away the differences of places, will be worshipped in every place. Neither is there in his Kingdom one place holy, and another profane, but all places are indifferant. Neither canst thou more heartily or better believe, or love God in the Temple — than in the Barn or Kitchen. And saith Origen, Locum sanctum in Terris non requiro positum, sed in Corde. I do not seek a holy place in Earth, but in the Heart.

SECT. I.

ALthough it doth not appear that God hath appointed Tithes for the maintenance of Gospel Ministers, as under the Law he was pleased to do for the Tribe of Levi: yet certain it is, he hath not forgotten to provide for those, even in things pertaining to this Life, whom he hath separated to that Sacred Ministry. But who would have thought that Deut. 25. 4. had been the Law from whence to infer the right of the Ministers maintenance, had not the Lord empowered his Apostle so to expound it, Thou shalt not muzzle the Ox, when he treadeth, or thresheth out the Corn. It is true, we may rationally think, that he that will not have the brute Beast discouraged when he laboreth for us Men, will never take it well from those who are more cruel towards his Servants in the Gospel. But that this should then be written, and stand for that Law on which to fix in a case of such importance, none but God himself could so unfold the Scripture; which being thus opened by the key of the holy Ghost, it is all one as if the Lord had said, Thou shalt not withhold any due encouragement from my Minister, when he preacheth unto thee the Word of Life.

The Apostle spends a good part of 1 Cor. 9. to enforce the equity of this Duty; and first from his case who undertakes to warfare for his Country, Who goeth to warfare any time at his own Charge? verse. 7. All men know such a Cause ought to be managed at the common charge; 'tis enough that the Soldier adventure Life and Limb, and lay out his whole strength and industry for the safety of his Country; to make him bear the Charge too, is against all the reason in the World. And verily, this is as clear in the Case of Christ's Ministers, whom he hath chosen to be his Soldiers, to stand in the defense of the Gospel against opposers, against Satan, and all his Ministers. And therefore as the same Apostle reasons, 2 Tim. 2. 4. they ought not to be entangled in the Affairs of this Life, that they may please him that hath chosen them to be his Soldiers.

His next Argument is no less rational, seeing all must grant, That he which plants a Vineyard, ought to eat of the fruit thereof. And though this, and perhaps the former Argument, do more directly issue in the case of a Travelling Ministry; yet his next is as strong for the supply of a fixed Ministry, Who feedeth a Flock, and eateth not of the milk of the Flock? plainly showing, the equity of the case, as it respects those who are chosen to feed the Flock of God, which he hath purchased with his own Blood, Act. 20. 28. 1 Pet. 5. 2. And that no Man should imagine these Arguments to be carnal or too low; he foresees the Objection, and avers, that the Law of God contains these Allegations, and that he speaks not these things as a Man, but refers them to the Law of God, Deut. 25. And proceeds to prosecute his Argument taken from the Ploughman, and the Thresher, in whose case, none can deny a Recompence to be due, according to their Labors respectively. And though it is most true, that the Ministers Labor is of a far higher consideration, and their reward in Heaven, and shall be abundantly given to them, when the chief Shepherd shall appear, 1 Pet. 5. 4. Yet are the Churches their debtors also, and bound to supply them with such Honors, as their comfortable subsistence in the World requires; and should account the exchange not valuable, since they do but impart as it were Brass for Gold. If we have sown unto you Spiritual things, is it a great matter if we reap your Carnal things.

Finally, he argues from the care that was taken for the Ministry under the Law, verse. 13. That since the equity of the Law remains, the conclusion is rationally deduced, That even so they that Preach the Gospel should live of the Gospel. For so hath the Lord Ordained, verse. 14. Thus the Law of God, right Reason, common Equity, and true Friendship, do all concur to enforce this great Duty, that God's Ministers be cared for by the Churches, with all things necessary. Yea,

It is expressly required, Gal. 6. 6. Let him that is taught in the Word, communicate to him that teacheth in all good things. And though this form of speech may sometimes bear the force of an Advice or Counsel only; yet here it may be taken imperatively: 1. Because it is grounded upon the Law of God, and the highest Principles of Reason. And 2 lie. because it is enforced with a severe threatening, that such as refuse to obey, shall reap their Portion among those that mock God, or think to deceive him, when in truth he cannot be mocked, or deceived.

It is certain, that as God requires some part of our time to be devoted to his Service, so he hath reserved part of our Substance to that blessed end, and that as the way to be more prosperous in our Labors. Prov. 3. 9, 10. Honor the Lord with thy Substance, and with the First-fruits of thine Encrease; so shall thy Barns be filled with plenty, and thy Presses shall burst over with Wine. Yea, Blessed are they of the Lord, who sow beside all waters (or propagate the Gospel among all the people) that send forth thither the foot of the Ox and the Ass. A Metaphor taken from the most laborious Creatures, and may very fitly serve to set out the painful Stewards of God's Mysteries, even the Ministers of the Gospel.

Our blessed Lord himself, did not only receive supplys from his followers, Who ministered to him of their substance, Luk. 8. 3. But also wills his Ministers to be without carefulness, touching meat and drink; and to put that upon the account of their Labor, as being no more than a due recompense, Matt. 10. 10. Luk. 10. 7. because the Labourer is worthy of his meat. So that we have all the grounds which are necessary, to conclude that it is beyond the reach of contradiction that a competent supply of all outward things, is the due of all faithful Ministers of Christ for their works-sake.

SECT. II. Of the Proportion or Quantity, in respect of outward supplies which belong to the Ministers of the Gospel.

Here the case differs greatly, between the Ministers of the Gospel, and those of the Law; the latter having a certain determinate proportion set out according to their Tribe, instead of that portion of the Land of Canaan, which should otherwise have fallen to them by Lot, Num. 26. 62. Numb. 18. 20, 21, 26. But as the Ministers of the Gospel are not raised out of the Tribe of Levi, more than any other Tribe or Family in the Earth; nor denied any inheritance in common with other men: so neither hath the Lord determined any limited Portion for them upon the account of their Service, but hath provided for them in general such things as are necessary, and this to be given or communicated freely by his People, as a fruit of those virtues which by the Gospel are planted in them. Gal. 6. 6. Let him that is taught, communicate to him that teacheth, &c. being fruitful in every good work, Colos. 1. 10. There is no Reason, no Law, no President for any indenting between the Church and the Ministers of the Gospel. Christ leading us the way, takes what is freely communicated, and allows his Ministers to do the same, as is shown.

Paul who kept close to Christ, having occasion to commend the Philippians for their pious care of him in his wants, professeth he did not speak it to enforce a gift from them, but only desired fruit; namely, That they should still cherish the grace of God in them, that they might not cease to do such good works as they had opportunity, that in the end they might find them, to turn to their account. Because it is the patient continuing in well-doing, which God will recount, and repay, Rom. 2. 7. And in this respect we are to consider the Excellency, as well, of the Spirit of the Christian Church, above what was found in the Jewish Church generally, as of the Ministration which they are under; where all such Works as these are to be done in respect of their measures, according to the general rules of Piety and Equity: and that we may hereby give demonstration of the power of Godliness dwelling in our hearts; that as the love of God constrains the faithful Minister to deny himself of those Earthly advantages which he might embrace, that he might serve the Church of God; so the same love of God should constrain the Church to hold such in reputation, and to minister necessaries to them.

And though God hath not precisely assigned the portion to be communicated, yet it may be estimated in general from the places before remembered. As thus, It ought to be such (in strictness of Equity) as may keep the Minister indemnified in his Domestic concerns; else he goeth a warfare at his own charge: but of that he ought to be disburdened, save only in a case of common Calamity, and there the Minister as well as the Soldier must suffer with the rest: yea, then it will become him to lead the way, and teach the Church to take joyfully the spoiling of their Goods by his Heroic and cheerful example.

Were this moderate care only taken over the faithful Ministers of Christ, more would not be desired; nay, though there might happen some failure, yet would he not complain, but rather follow his Pattern, 1 Cor. 9, Where Paul used not his power to forbear working, but labored with his hands, and was careful to make the Gospel without charge. Yea, let all Christ's Ministers beward of Covetousness, let them not desire any man's Silver, Gold, or Aparrel, though they may lawfully be burthensome as the Messengers of Christ, 1 Thes. 2. 5, 6. Let them weigh the temper of the time they live in, wherein the Poor have been oppressed, and the Rich vexed with the mercenary Ministry, which makes everything of kindness done to Christ's Servants look like it. Let them consider how honorable it is to Preach the Gospel freely, 1 Thess. 2. 8. For,

Though Christ hath ordained, That such as Preach the Gospel should live of the Gospel; yet we have no reason to believe he designed to make them rich in this World by Preaching: No, he requires them to take heed and beware of Riches. And Paul advises Timothy, and in him all Ministers of Christ, that having Food and Raiment to be therewith content; and tells him also of the danger of Riches, 1 Tim. 6. 8, 9, 10. Not a word speaks he of any hope, that Timothy might have to arise (by his supplies from the Church) to the degree of a Lord in this World, nor yet for any that were to succeed him.

And let the Baptized Churches be exhorted to consider, that whilst others have exceeded, they have been too short, in caring for their Ministers, who though they have generally with great cheerfulness served them in the Gospel of God freely, yet that will not justify the Churches in the neglect of their duty. And beside, the Ministry are rendered by this neglect the less capable to serve them, being generally much diverted by worldly employments from that serious Study and exercise of Reading; which ordinarily conduces much to the furtherance of the Gospel, in the more ample preaching thereof. For, when Paul advises Timothy to this course of reading and study, to the intent he might show himself a Workman that need not be ashamed rightly dividing the Word of Truth, 1 Tim. 4. 13. 2 Tim. 2. 15. who yet was undoubtedly a Man of very rare parts; how much more should we, who come so far short of him (in all likelihood) stir up ourselves to that needful exercise? not that Men should depend upon such Studies, but use the means, and depend upon God for the benefit and blessing thereof in their Service in the Ministry.

SECT. III. Tythes not due by the Law of God to the Ministers of the Gospel.

This Point I shall not discourse largely, but briefly propound certain Arguments, to show, that Christ's Ministers have no true claim to Tythes by the Law of God; and the first is this.

SECT. I.

OUr Blessed Lord knowing the Infirmity of Man to be such, as that he is scarce more averse to anything than Humility, to be little in his own eyes, and to give the glory of all the good he doth; and of all the Grace wherewith he is entrusted, to God only: was pleased both by Doctrine and Example, to train up his Ministers in the steps of true Humility.

And having a fit occasion for it, through their folly, in reasoning among themselves which of them should be the greatest; shows them by the simplicity and humility of a little Child, what manner of Men they ought to be, Luk. 9. 46, 47, 48. And that the way to be great in the Kingdom of God, was to be least in their own esteem, whilst they were the greatest Servants.

This he further teacheth in that remarkable Example, when he washed his Disciples Feet, John 13. 13 to 18. declaring the end of it to be their pattern and Instruction in that great Virtue of Humility. If I then your Lord and Master have washed your feet, ye ought also to wash one another's feet. Not that our Savior did here institute any Divine Ordinance, but only upholds a laudable custom of courteous and friendly respect, very fit to demonstrate the reality of friendship; and the like friendly custom he upholds, when he gave his Disciples direction, That when they entered into any house they should salute it, i. e. give some testimony, that they come in the way of peace and true friendship. Let not your carriage be morose or churlish, nor yet affected; but amicable, free and courteous. Thus these friendly customs among Men are approved of by Christ: but yet he hath not turned them to Divine Sanctions for his Churches observance only; seeing there can be no doubt but washing of feet was still as laudable among the Jews, as among the Disciples of Christ; and is as commendable among all men, as among Christians themselves, at this day; and therefore not to be accounted an Institution of Christ in his Church. And that they should ever remember upon this occasion, of Christ's abasing himself to do this Office, (than which there was not a lower to be undertaken) they should abhor all thoughts of superiority, or domination one over another. For this our Savior did chiefly for the instruction of his Ministers; for so it is, that Men in Authority are more apt to bear it high against their Competitors, than against their Inferiors. And if once this spirit of Pride get hold of the Leaders in Churches, it soon inserts itself into the Churches themselves. For the Minister is so prevalent an Example (either good or bad) that the holy Ghost hath left it as a Proverb to posterity, Hosea 4. 9. Like People, like Priest: and I will punish them for their way.

But notwithstanding our Savior's Doctrine and Pattern in this behalf, a spirit of Pride brake into the Churches both in the Apostles days, and the Ages succeeding; and that chiefly among the Leaders, insomuch, that Paul was contemned by them, as weak. 2 Cor. 10. 10. His bodily presence is weak, and his speech contemptible. Nor would Diotrephes receive those Ministers who went forth for the Namesake of Christ, but rejected John himself, 3 Ep. John.

The foresight of mischiefs of this kind occasioned the denouncing of that Woe, Matt. 18. Woe to the world because of offenses. His Disciples had a little before been reasoning, which of them should be the greatest. And hence our Savior fore-shows, that it must needs be that offenses shall come, and that from those who should be as the right Eye, right Hand, or right Foot in the Body. All which hath been abundantly fulfilled in after-Ages, as well as the first times of the Gospel. A timely instance we have of it, in Clemens, who bewails that ungodly Sedition (as he justly calls it) in the Church at Corinth, about superiority in the Ministry; which resulted in the thrusting out the ancient and faithful Pastors: and how the following Ages grew from bad to worse, is at large declared by Eusebius, Socrates, and Evagrius, in their Histories, respectively.

It were happy, if the present Churches had no cause to complain of the same inconvenience. However, let me entreat and beseech the Ministry of the present Baptized Churches, to watch against this cankered root of Pride; and let them more study to prefer one another than themselves, as ever they expect to be found true Servants to Christ and his Churches. For suppose the question should be, Which is the highest Office in the Church? Truly, on which side so ever it is cast, the just inference must be, That he who supplies that place in any of the Churches, is to be the least; yea, a Minister or a Servant to the rest. It is not in the Church, as it is in the World; where the Princes are not called Servants but Benefactors, or Magnificent, Luk. 22. 25. No, It shall not be so among you, saith Christ: But he that is greatest among you (to wit, of the Ministry) let him be as the younger; and he that is chief, as he that doth serve, verse. 26. Yea, they are to serve even the lowest members in the body, after the example of Christ, Who came not to be ministered unto, but to minister. And sets forth the duty and office of his Ministers, by the office of such as serve at the Table; whilst others feed upon that which these Servants set before them. And by this form of speech our Lord would instruct his Ministers in the great duty of Humility: and encourageth them therein, by the honor that should be confer'd upon them, when they should sit at his Table in his Kingdom. We see then there is no way for any man to advance in the Church of God, let his place be what it will; but by being ready to serve the rest, to do business, and not to possess an empty Title, whilst others do the Services signified thereby.

And the better to put an end to all strife, about greatness among the Ministers of Christ: let it be considered, that setting aside the chief Apostles, who had immediate missions from Christ, and were the Foundation-layers, on which all subsequent Teachers are to Build; there is no plain Testimony, that one Bishop or Elder hath any Soveranity above another. Though Timothy and Titus were Apostles (or Messengers subordinate to the chief Apostles,) yet are not found to possess greater Authority, than the Bishops which they Ordained, at least in the Churches to whom they were particularly related▪ only these Messengers had a larger Circuit, business in many places; and so greater Servants: but for any jurisdiction which they claimed over other Bishops, I find none at all. Nevertheless, as those Elders who labor most in the Word and Doctrine, are to be accounted worthy of double honor, 3 John 8. And since we are willed to hold such in reputation, who for the Name-sake of Jesus Christ labor in remote places to propagate the Gospel; it always becomes the fixed Ministers to receive them, and these reciprocally, of a generous mind, to confer those respects on each other, which may comport with the honor of the Gospel, and of the trust committed to them respectively; Let a man so account of us as Ministers of Christ, and Stewards of the Mysteries of God, 1 Cor. 4. 1.

SECT. II. Of the behavior of the Christian Brotherhood to the Ministers.

Although God hath made his Gospel-Ministers Servants to the Churches for Jesus sake, 2 Cor. 4. 5. Yet it also is the will of God, that his People should not therefore despise, but obey, and honor his Ministers under imminent danger of God's displeasure. Tit. 2. 15. Let no man despise thee, 1 Thess. 4. 8. He therefore that despiseth, despiseth not Man, but God, who hath also given unto us his holy Spirit: 1 Pet. 5. 5. Likewise ye Younger submit yourselves to the Elder. Which considered with the scope, shows the duty, or submission of Christians to their Pastors, verse. 2, 3, 4. As Christianity teacheth the Governors of Churches to rule in Love and Humility: so it teacheth the Governed to obey, from the same Principles; Let all your things be done in Charity.

The carriage of Christians towards their Ministers should hold agreement with the deportment of wise Children to their Parents. For though we may neither call, nor account any man Father upon Earth, as God is our Father; yet in respect of that care which God hath committed to the Pastors, they are esteemed Fathers in the Churches of Christ; especially, those whose labors God hath Crowned with success. When John writes to Fathers, young Men, and Children, in a Christian State, we may not only understand those who had continued long; but withal, those who had the care of the Churches upon them. When Paul saith, 2 Cor. 12. 14. The Children ought not to lay up for the Parents, but the Parents for the Children: It is manifest, that he speaks it of the care which Christ's Ministers should have for the good of the Churches to whom they are related; after the Example of the Apostle, 2 Pet. 1. 15. I will endeavor that you may be able after my decease to have these things always in remembrance.

The duty of Children then is to love their Parents. This grace was once excellent, in the Galatians towards Paul, Gal. 4. 15. I bear you Record, that if it had been possible, ye would have plucked out your own eyes to have given them to me. Yea, there was a very great affection in the first Christians towards their Ministers, which eminently appeared in that notable instance, Act 20. 37, 38. And doubtless their love was not to Paul alone, but to all Faithful Ministers of the Gospel of God. How greatly Peter was beloved of the Christians, appears by the constant Prayers they made to God for him when he was a Prisoner, Act. 12. 5. Would the Lord's Children duly pay this debt of Love to Christ's Ministers, it would certainly stand in the stead of many other Duties; or rather, be a motive to them all.

'It is the duty of Children to honor and obey their Parents; and by all means to shun the things which grieve them. Heb. 13. 17. Obey them that have the Rule over you, for they watch for your Souls, as they that must give an account, that they may do it with joy, and not with grief, for that is unprofitable for you.

Let all Christians therefore show an obedient disposition towards God's Ministers, so as to follow their Faith; and to consider the end of their Conversation: yet, with this Caution, as they follow Christ: For further then that, the Apostle desires none to follow him. 1 Cor. 11. 1. Be ye followers of me, even as I also am of Christ. And thence he proceeds to teach those duties which become the Christian profession, in point of that Authority which God hath given to his Church: and the duties of Subordination as it concerns the members of the Body, in respect of their sex and qualities respectively: of which we have spoken, Chap. 8. of this Book.

Let all Christians study to behave themselves reverently in Christian Assemblies, in the presence of God and his Ministers, whose office is to speak unto them the Word of God. For God is greatly to be feared in the Assembly of his Saints, and to be had in reverence by all that are about him. Let Christian Women behave themselves in such a presence, with that modesty and shamefacedness, which is there signified by the vailing of their faces; and let Men beware they dishonor not God by effeminate deportments. Let all Christians beware they discourage not their Teachers by a careless or slothful behavior. When thou goest to the House of God, take heed to thy feet, and be more ready to hear, than to offer the Sacrifice of Fools: for they consider not that they do evil. It is near upon the matter, to reject the Minister of Christ, as not to regard what he speaks by Commission from him. He that cannot behave himself like a Christian towards his Pastor, whiles he is ministering holy things to him, is not very like to do it at other times. Nor can it be thought that man can esteem very highly of his Teacher for the Works-sake, who is not affected with the Work itself.

CHAP. I. The Baptized Churches unjustly charged with seditious Principles. They are strictly obliged by their Principles, to obey Magistrates as God's Ordinance.

CHAP. II. Of the great Duty which lieth upon the Rulers of this World.

CAAP. III. Of the Power of Magistrates in matters of Religion.