The Ancient Christian Religion

SECT. I.

MAny Christians are doubtful in this Case, but without sufficient grounds. For first,

The use of an Oath cannot be of the number of things which are sinful in their own Nature, as Idolatry, Murder, and Lying are; Nay, it is so far from that, that the truth is, it is very sacred in itself: Because the Holy God (with whom Sin could never have to do) hath frequently used it, Gen. 22. 16. with Heb. 6. 13. By my Self have I sworn, saith the Lord, That in blessing I will bless thee. And again, The Lord swore, and will not repent, Thou art a Priest forever, Psalm 110. 4. And again, Once have I sworn by my Holiness, that I will not lie unto David, Psal. 89. 35. We must therefore have an holy apprehension of an Oath, as a very solemn and sacred thing, and in no wise of a poluting consideration in itself.

2. The holy Angels by God's appointment, have delivered their Message with a solemn Oath, Rev. 10. 5, 6. The Angel lifted up his Hand to Heaven, and Swear by Him that liveth forever and ever, — that there should be time no longer.

3. Before the Law was given, holy Men as they were taught of God, used an Oath in very solemn Cases. Gen. 14. 22. I have lift up my hand to the Lord, the most High God. Again, Now therefore swear unto me here by God, that thou wilt not deal falsely with me, — and Abraham said, I will swear, &c. Gen. 21. 23, 24. And ver. 31. He called that place, The Well of an Oath; for there they sware both of them. The same we find solemnly used by the Patriarchs, Isaac and Jacob; and all this before the Law of Moses was. So that we may say, the use of an Oath is not of Moses, but of the Fathers, yea, of the Father of Heaven, even God himself. And moreover, when we find it given in express Precept to Israel, it is joined with that in one entire Sentence, which is universally Moral and Perpetual; Deut. 6. 13. Thou shalt fear the Lord thy God, and serve him, and shalt swear by his Name. So that, methinks, he must be more than ordinarily bold, and blind too, that cries down the use of an Oath in all cases as sinful.

4. When the Apostle saith, Men verily Swear by the Greater; and an Oath for Confirmation, is to them an end of all Strife, and this in the Present-tense too, and not as the mention of some old or antiquated Custom. This Custom the Apostle doth not mention only without Censuring it, but makes it Argumentative in a great point of Faith; for this is his scope: If when anything is Confirmed unto Men by an Oath, there is no further striving about the certainty of the matter attested, that being the most solemn way in which Mortals can testify what they know: Then Christians, the Heirs of Salvation, have a surer ground of hope concerning their Salvation, because God himself confirmed his Promise in that Case, by an Oath. Certainly, the Apostle refers to this Practice among Men as that which was virtuous, and would by it excite Christians to a Virtue like unto it, in that Case he had in hand, namely to believe (without any striving) that Record which God had Confirmed by Oath. And therefore

5. We must not pass by the common Approbation, that that way of witnessing things before Authority by an Oath, hath, and doth receive from God to this Day. For though no Man can assign any example (I suppose) of the Hand of the Lord going out against any Man, that (being lawfully called) hath given evidence by Oath against a Thief, Murderer, or other Malefactor, or in any Cause depending, or Strife arising among Men, provided he hath only spoken the Truth without prejudice to the Person, &c. But on the contrary, How eminently hath the Lord pleaded the Honor of his Name, when by Perjury it hath been profaned? No Man can be ignorant of this, who hath conversed with our English Historiographers, to which I will add that remarkable Example of God's Justice recounted by Eusebius, concerning three false Witnesses, who by Oath and solemn Execration, accused Narcissus Bishop of Jerusalem. And the Judgment of the Lord followed them as they had imprecated, the first being accidentally Burnt alive to Ashes; the second consumed with a wasting Disease; the third seeing the Hand of God fallen upon the two former, confessed the Perjury.

6. When Paul tells us, the Law is good if a Man use it lawfully; and then tells us, 'tis made for Perjured Persons, as well as other Offenders, 1 Tim. 1. 9, 10. What doth he less than plainly declare his Mind, that an Oath is lawful? 'tis only Perjury, or false Swearing, or bearing false Witness by Oath, which he condemns. For when he saith, the Law was not made for a Righteous Man, it's evident he speaks of the Penal Law only; for the preceptive part of all good Laws are made for Righteous Men, as well as for any others. Now then, let us see the opposition between a Righteous and a Wicked Man, in the sense of this Text: Here is the Murderers of Fathers, and Murderer of Mothers, the Perjured Person, &c. The Righteous Man in opposition to these, is he that nourisheth his Father and Mother, and sweareth nothing but that which is Truth. Paul is here speaking of the Law, as in the Hand of the Magistrate, and is so far from condemning the use of an Oath in the lawful use of this Law, that he justifieth it to be a part of the lawful use thereof.

7. An Oath being a Sacred Thing, and no Legal Ceremony, it seems to be part of that Religion which is Universal, which we have proved the Magistrate is to have care of; and to the intent that Witness (on which Men's Lives and Estates depend) should be made with the greatest Tie that may be upon the Conscience, God hath therefore ordained that the Testimony be given in his Name, which must put the greatest Awe of anything upon the Conscience of Man. And hitherto may be refer'd the Third Commandment, Thou shalt not take the Name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his Name in vain. We may therefore, yea, we ought to take the Name of the Lord in Truth and Righteousness, else we make this Command to teach nothing which is Practical, and so give a very lame Exposition. And to take the Name of the Lord in Truth and Righteousness, what is this less than to attest what we say by a solemn Oath, when performing the office of a Witness before a Judge?

8. The consent of Nations, or the universal use of an Oath taken in the Name of the Greater, to wit, God, (or at least what the Nations take to be so) and therein to comport with the most holy Men we read of, shows that this Custom arises from that Dread of his Name, which He hath placed in Man's heart generally, and by the solemn use of an Oath in all cases of Importance, in Courts of Judicature, which are also his Ordinance, he seems to bear Rule by this Tie or solemn Band, not only in the Conscience of the Witness, but also over the whole Court itself, who regularly can do nothing, but that which must accord with the Evidence which is given in the Name of the Lord; by this Power Men live, Men die, and their Estates are preserved, or destroyed. But if any abuse the Name of the Lord by false Witness, God first or last, will certainly implead that wicked Man, that durst presume to speak a Lye in the Name of the Lord.

SECT. II. Of the Objections usually brought against the use of an Oath by Christians, when brought as Witnesses before Magistrates.

The greatest pretence against that which we have said, is a mistake of the Intent of our Savior in his Speech, Mat. 5. 34. But I say unto you, Swear not at all. To which we Answer, First,

That Christ is not now Repealing any Law which God had given to Israel, the time being not yet come to take away so much as the Ceremonies of the Law; for our Savior himself did observe divers of them after this time that he gave forth these Directions in his Sermon on the Mount: Wherein, as I said before, he is not Repealing any Law, but only giving the true Exposition of the Law. Hence therefore, it follows unavoidably, that our Savior doth not here Abrogate that Law, Deut. 6. 13. Thou shalt fear the Lord thy God, and serve Him, and Swear by his Name. And thus Men's mistake about these words of our Savior, is soon and plainly discovered and detected. And this also makes way to unvail that place, Jam. 5. 12. which doubtless is of the very same import with the Words of our Savior, Mat. 5. 34. So then, if Christ's Words, Mat. 5. did not make void the Law of God, Deut. 6. 13. nor dispriviledg the present Magistrate, nor any Man else, of that laudable way of giving Evidence in matters of Importance before a Judge, as for the Reason before rendered, they do not; Then neither do the words of James make void that Law, Deut. 6. 13. and consequently it is as lawful still to swear in Righteousness and Truth, by the Name of the Lord, as it is to fear the Lord, and to serve him. For these things are both Commanded in one Sentence, and as yet never Abrogated, because Mat. 5. nor Jam. 5. do not Abrogate them; so that we need say no more.

Nevertheless, we shall add something, to show what Swearing our Savior and the Apostle doth prohibit. But first, It is to be diligently minded that our Lord is Correcting, not the Law of God, but the false Exposition of them of old Time. Mark the Pronoun, Them, which refers not to the Law-giver, but plainly to some, either weak or corrupt Expounders of the Law: Who it seems, did not forbid Men to Swear by the Lord even in their Communication, but suffered them to Swear by Him as often as they pleased, so they did but avoid Perjury, and perform their Oaths to the Lord; which was a very unsound Exposition of God's Law in the case of Oaths, who required that his Name should not be taken in vain at all. And thus we are not to Swear at all in our Communication, but to let our yea be yea, and our nay be nay, without any ill custom of Swearing, to confirm what we deliver in common Discourses. And here the words of James are aptly applied, Above (or rather before) all things, Swear not; there being scarce a more vile custom among Men, than to pollute their Discourses with variety of Oaths, as by Heaven, Earth, the City of the Great King, and many other Oaths, which neither Christ nor the Apostle thought fit to mention, no nor ought they to do it with any Oath at all; an Oath being a more Sacred Thing than to be profanely used by any Man whatsoever.

How rudely then do those expound the Words of our Savior and his Apostle, who instead of destroying the false Exposition of the Law of God in the case of Oaths, would make Men believe that Christ and the Apostle destroy the Law itself? Just as wisely as if a Man should destroy that Law which saith, Honor thy Father, &c. because Christ saith, Call no man Father upon Earth, for one is your Father, even God. Or that we should not mind our Honest Callings in the World, because Christ saith, Labor not for the meat which perisheth. Such Negatives must have their Restrictions, according to the nature of the scope of the Speaker. Now the Scope of our Savior being not to abrogate the Law, but rather to establish it, by giving the true sense thereof in his Doctrine; let us beware of such Interpretations, as the Quakers, and some others, give of this place, lest we fall with them under the following absurdity.

For doth not our Savior also say, It hath been said of old time, Thou shalt not kill; and then in his Exposition prohibits not Killing only, but causeless Anger also. Now would it not be very strange to say, that what was said of old Time in respect of the Law by which Malefactors ought to be killed, is here forbidden: Must not the Magistrate execute Vengeance, even to Death, for all this? And what though it be never so true, that we ought not at all to take the Name of God in vain by Swearing without cause, though such foolish Oaths be performed; doth it therefore follow that we may not Swear in Righteousness and Truth before Authority, that Strife among Men may cease, and Justice be executed? Sure, the one of these would follow much like the other.

And when Christ saith, that they of old Time had said, Thou shalt not commit Adultery; and then shows the defect of their saying, in that it did not reach home to the root of the Sin. Sure, he doth not here make void the Law of God which forbad Adultery, but rather Confirms it, and only shows the folly of this Exposition, as it might seem to connive at any lustful carriage, so the Act were not committed. And truly, by this Rule, we may as easily understand our Savior in the case of Oaths.

For what was said of old Time, was thus far true, and good, That Men ought not to forswear themselves; and this, no doubt, our Savior Confirms, as he did part of the other Expositions. But whereas this Exposition might seem to leave them at Liberty, to Swear in all their Communication, so they did not forswear themselves; here he shows the vanity of it, and gives the full Exposition of the Third Commandment. Which was never intended to Prohibit, but rather to Justify the giving our Testimonies in the most solemn manner, even in the Name of the Lord, or by Oath: but it was certainly given to prevent the profane use of Oaths; yea, in such sort, as that he that rightly observed it, would not use them at all. And it was as much the duty of Men before Christ, as since, to forbear such a vain Custom, though through ignorance they understood not the Law, till it was opened by the Lion of the Tribe of Judah, who prevailed, and hath graciously opened the Mystery both of the Law, and the Prophets, which for the Sin of the Jewish Nation, was become to them as the words of a Book which is sealed.

Finally, It is not denied but that many Christians, both Ancient and Modern, have greatly doubted the lawfulness of an Oath in any Case, and these, Men of Eminence and Conscience too, in the things of God. Yet I conceive that which was the greatest strength to these Doubts, was not only the Words of Christ, or the Apostle, which we see may rationally be freed from such a Construction; but the experience of the Snares which ofttimes attends some kind of Oaths, imposed upon Men, and especially upon Christian Men, hath occasioned the mistake of the Words of Christ to be more easily received, or to be the more hard to be discerned. And pity it is, that those in whose Power it is to tender an Oath, should at all abuse that great Authority, by framing grievous Oaths, even such as may neither be lawful for them to impose, nor for others to accept. God in Mercy grant all that are in Authority, true Wisdom, and due Moderation towards their Subjects in this case of Conscience.

SECT. I.

MOderation, in our present Discourse, signifies a Measure, Modesty, or good Disposition of Affairs, for the preservation of that Good among Dissenters in the Christian Profession, which is in danger to be destroyed by precipitation. And here we shall consider,

1. The Persons towards whom Moderation is to be shown. And,

2. Wherein this Moderation standeth.

The first will admit of a three-fold distinction, viz. 1. As it concerns Men in general. 2. Those that conscientiously receive the Holy Scriptures, and believe that Jesus is the Christ, the Savior of the World, but are (at least in our judgment) unbaptized. 3. Those that are truly Baptized, but yet differ in some Points of Doctrine and Practice.

Touching the business of Moderation itself, it standeth in two things especially. 1. The Judgment we are to make of the Parties respectively who differ from us. 2. Our deportment and carriage towards them, in relation to their Persons or Opinions. Of these in order.

SECT. II. Of Christian Moderation towards all Men.

We are expressly required by the Holy Ghost, to let our Moderation be known to all Men, Col. 4. 5. for the Lord is at hand; not only to dispose of all Men according to his pleasure, for which they were and are created, but also to observe how we carry it towards them in the mean time: And to the intent that our deportment may be moderate towards all Men, we must first labor to have a moderate, or modest judgment concerning them. Not to pride up ourselves against the Jew or Gentile, who yet believe not, as if God had only made them for destruction; Boast not against the Jews which were broken off, Rom. 11. 18. What have I to do to judge them that are without? saith Paul, 1 Cor. 5. 12. Our Blessed Lord came a Light into the World, that such as believe might be saved. But if any hear and believe not, he suspends his judgment of the World for the present; and we are exhorted to judge nothing before the time, because there be many hidden things in Men's Hearts which we know not, both Virtues and Vices: There are also many hidden workings of God with Men, to turn them from their purposes which are evil, which we are not acquainted with. And when God shall enter into Judgment, he will rather measure them according to the hidden things of the Heart, than things in appearance, as a cloud of Scriptures do testify. Forasmuch then as we know not the secrets of Men, nor how they stand related to God in the purposes of their Hearts, we are to pray for, and hope the best of Men generally; remembering how it was with ourselves, even when we were Strangers to the Covenant of Promise, yet had we many secret conflicts in our Souls in the sense of our demerits. And sometimes also refreshings from that God whose Kingdom ruleth over all, who ofttimes makes even wicked Men eat the Fruit of their own ways to their sorrow, when no Eye seeth it but God only. And on the other side, what good thing soever any Man doth sincerely, (though weakly) the same shall he receive of the Lord, whether he be Bond or Free.

We know that the Judgment of God is according to Righteousness; He will not gather where he hath not strowed; nor expect the improvement of any means, which Men neither had nor could have, neither yet that which they have with exactness. He delights in Mercy, else who could stand before him in Judgment?

Now the Christian Man, by how much he knows God as a gracious Benefactor to Mankind generally, by so much he hath a general Charity and Compassion for all Men: And then his carriage towards them will be commensurable, according to the exhortation of the Apostle, Tit. 3. 2, 3. he will speak evil of no Man, (because Charity thinketh no evil ) but show all possible meekness to all Men; remembering that himself was sometimes disobedient, deceived, serving divers lusts and pleasures, living in malice, hateful, and hating one another. And yet such was the loving kindness of God in Jesus Christ, that by the knowledge of him these things were forgiven him; and by the same Grace may be forgiven others also.

Now the great business is, to walk in Wisdom towards them that are without. Sure God did not separate us from the World, that we should walk as Enemies or Strangers to their Persons; but to this end did he separate us from them in their sinful ways, that we might befriend them in Virtue. Thus was Christ a Friend to, and would be intimate with Publicans and Sinners: Let Christians learn of him, and there shall be no just occasion of stumbling in them. And whiles we are strictly to abstain from fleshly Lusts, which war against the Soul, we are exhorted to have our Conversation such, as to please all Men in all lawful things, not seeking our own, but the profit of many, that they may be saved. It is certainly a subtlety of Satan, when he can no longer keep Men in the paths of gross Iniquity, but that by God's Grace they adhere to Virtue or Piety, then would he make them like Momes, or Persons enchanted; not to speak, nor smile, nor converse with any cheerfulness about Human Affairs. As if the putting off our sinful Life, must needs be attended with the putting off the Faculties of Nature and Humanity. Such Carriages however they may have a show of Holiness, &c. yet do little befriend Christianity, which is certainly the most Amicable, Sociable, and Heroic Profession in the World; being disburdened of the servile Observations of the Law, and Spirit of Bondage, making Men free from the Spirit of Fear which hath torment, and brings them to liberty. Gal. 5. 13. Brethren, ye have been called unto Liberty; only use not Liberty as an occasion to the Flesh, but by love serve one another. Let every Man please his Neighbor for his good to Edification. When Paul tells us, He was made all things to all Men, if by any means he might save some; and that to them that were without Law, (meaning the Gentiles, who had not the Law of Moses ) he was as one without Law; though he was under the Law of Christ. And this shows the true Nature of Christianity; 'tis accommodated for the good of all Nations in the World; it was never ordered by God to be mewed up in Monasteries and Nunneries, nor any Forms of Life which are like unto them, but was ordained to bring Mankind into Amity, Hospitality, Humanity, and Piety: Ever follow that which is good among yourselves, and among Men.

Nevertheless Christians ought to be the most frank reprovers of all manner of Vice and Wickedness. Have no fellowship with the unfruitful works of Darkness, but rather reprove them. Finally, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any Virtue, if there be any Praise, think on these things, Phil. 4. 8. But Fornication, and all Uncleanness, or Covetousness, let it not be once named among you as becometh Saints; neither filthiness, nor foolish talking, nor jesting, which are not convenient, but rather giving of thanks: For this ye know, that no Whoremonger, nor unclean Person, nor covetous Man, who is an Idolater, hath any inheritance in the Kingdom of Christ, nor of God, — be ye not therefore partakers with them.

SECT. III. Of Christian Moderation towards all that conscientiously receive the Sacred Scriptures, and believe in Jesus Christ as the common Savior of Mankind; and walk soberly in their Conversation, but are not incorporate with the Church, by the Baptism of Repentance for the remission of Sins.

In this case our Difficulties are greater than were met with (usually) in the Apostles days; and many pities it is, that those who own the same Scriptures, the same Lord Jesus, the same God and Father of all, and the same holy way of living among Men, should differ in anything. Now these Men ( excepting only such as are of a blood-thirsty Spirit, under what Appellation soever) are certainly of the Christian Kindred, the Allies of the Church, or half-Brethren; such perhaps as the Apostles gave notice of to Christ, who cast out Devils in the Name of Christ, and yet followed not together with the Apostles, Luke 9. 49. These Men cannot lightly speak evil of Christ, though they preach him not sincerely, Phil. 1. 15, 16, 17. What judgment we may most safely make of these kind of Christians, and how to comport with, or keep just distances from them, is the business now to be considered.

1. As to the final Estate of Men, and particularly of these Men, we may not presume to say anything: But this we may say, They are not far from the Kingdom of Heaven, even by the Example of Christ himself, who in a Case as doubtful as the Case of these Men gave the same judgment, Mark 12. 34. When we consider the occasion of the Errors of these manner of Christians, to have been imposed upon in their Consciences from their Youth, as if these Errors were the undoubted Truths of the Gospel, though they are but Innovations of Men, their case is the more to be pitied; for Custom and Education makes the frail Judgment of Man a perfect Captive; so that if they would, yet sometimes they dare not receive what Truth and Reason offers in opposition to their Mistakes. What shall I say? Surely I may use the words of a Learned Man here, The very ignorance and simplicity of those that Err, (not of their own choice, but by this kind of necessity) may be some preservative against the venom of those Errors. For though they have not the right way of God's Worship, yet they are zealously affected to Godward in their mistaken Services; How they shall be acquitted from, or punished for this Error of Opinion at the last, the Judge of all only knoweth. Mean while we must stand to sound Principles, and look for Salvation in the way wherein God holds it forth to Men. Mark 16. 16. He that Believeth, and is Baptized, shall be saved. Believing here being put for a conscionable reception of the Gospel in all its parts, and Baptism for the whole Duty in practicals of Religion; as appears, by comparing Matth. 28. 19, 20. with this place. For it is a solemn Obligation, To do the Will of God in all things, according to our Power or Understanding.

2. Our carriage towards these manner of Christians, must neither be such as may palliate them in Error, nor yet cause them to stumble at the Truth. Shall we forbid them to preach in the Name of Jesus? or shall we join with them in their mistaken Methods of Christianity? The first we cannot do, because Christ bids, Let them alone, though he doth not immediately approve their doings: Nor did Paul prohibit them, but rejoiced that Christ was preached any manner of way, whether in pretence or sincerely. We know not what pressures are upon their Hearts, to communicate what they know; nor can we tell what use God may cause their Labors to turn to; only this we know, That they go not the right way to the Gospel Verity, Gal. 2. 14. and therein we may lawfully blame them, and bear our Testimony against them before all Men, Gal. 2. 11, 14. Neither may we give place to such Preachers by subjection, lest so the Truth of the Gospel be endangered, by our assent to their irregular Methods. Gal. 2. 5. To whom we yielded not subjection, no not for an hour, that the Truth of the Gospel might continue with you.

We conclude then, That beside the common honor and respect which we owe to all Men for Christ's sake, we are to give some signals of our more especial Love, Honor, and Respect, to these for the Truths sake which they have received, and towards which they are no less zealously affected than ourselves. Nor may we weaken their hands in any good they endeavor to do, for that shall greatly prejudice them against the good we would have them do. In a word, We must do to these, as we would be done to ourselves, by such as know better than ourselves, for such God may appoint for our assistance, we being imperfect in many things. And in discoursing them about their differing Perswasions, let us beware of Heats; Passions and Confidence will not convince Gainsayers. Paul hath taught us, To instruct those in meekness who oppose themselves, or set themselves in opposition to us; if peradventure God at any time may give them repentance to the acknowledgment of the Truth.

I like that saying of the Author of Catholic Charity very well, p. 11. That Christians should make Real Godliness the Object of their Affections towards each other; and all Differences — in dispensible Practices, the Objects of their mutual forbearance. But then by his favor we are not much the nearer till we be agreed what those dispensible Practices are. Himself makes the having the same common Savior, the same Gospel, the belief of the same Creeds, and the same Fundamental Ordinances necessary, before Disputes be laid aside. Had he particularized them, he had done excellently well, but that he doth not.

Although I know that there ought to be a great deal of Love and Charity among Dissenters, which God knows is wanting: Yet I also know, That to unite upon their present divided Principles and Practices, must needs be a fruitless undertaking, because they are utterly inconsistent each with other, and especially their Practices: Much better therefore do I hold it to be, that the Guides of the Dissenting Parties would friendly and frequently confer the Matters of Difference among themselves; that so what is amiss in any Side, might by degrees be discovered: what is dispensible, might be understood to be so: And what is necessary to a Christian Church-Communion, might be agreed on by all; for doubtless those things are not many, nor very hard to be determined. We have offered to debate these things with our dissenting Christian Friends, whether of the Episcopacy, Episcopacy, or any other, conscientiously professing love to Christ, and shall leave the same Offer upon the File to Posterity.

SECT. IV. Of the Necessity of Moderation among all the Churches, who do with the Primitive Churches, and Council of Nice confess one Baptism of Repentance for the Remission of Sins.

I have more than once been upbraided by Learned Professors, for seeking after more Concord with Professors generally, because of the Differences remaining in the Baptized Churches. Now though I could wish they had no occasion for such a Speech, yet I must needs say, I wonder that wise Men should use it. It being in effect of no more weight, than if those with whom Paul reasoned about Matters of Christianity, should have bid him first compose the Divisions in the Churches, before he concerned himself with them: And what Party now professing Christianity, may be allowed to make any Overtures for a better Accommodation among Christians in general, if such Slieghts may be thought sufficient to obstruct them?

And truly, when I consider, That do the Apostles themselves what they could, yet Divisions were found in the first Churches; I think it the less strange, that there should be Divisions found in the present Baptized Churches. Nor are our present Discords so great, as those in their Days: For,

1. To keep within the Confines of our own Nation, I know not of anything that hath occasioned more Debate in those Churches, than Mr. Calvin 's Doctrine about Election and Reprobation, divers of those Churches adhering to the same, with the Consequences thereof. And on the other hand, many (although they acknowledge both Predestination and Reprobation, yet) deny it to be personally necessary. And though there be some other Differing Apprehensions, yet they are generally so accommodated, as that the Brotherhood is not dissolved between those Churches, or any of them, only a prudent forbearance of Communion in some cases, for prevention of Inconveniencies which might otherwise arise in particular Churches, who are more rigid than the Cause requires; wherefore to them more especially I now address myself. And first,

There is nothing maintained as a necessary point of Faith, or Practice, in any of the Baptized Churches in England, (for of other Nations we shall not here dispute) which may justify any Person to deny them to be true Churches of Christ, and such as have a lawful Right to the general Communion of all those Churches, in the Assemblies of their Messengers and Pastors, to deliberate and determine those things which are of general concernment to the Churches of Christ. This Proposition I shall make good after this manner.

To say nothing of that Moderation in point of Opinion, which of late these Churches have attained (at least many of them) in relation to the said Difference; yet we may not make the Mistake on which side soever it be, of that consequence to destroy the Church-state of either, or to render them uncapable of Communion, as aforesaid.

For first, They both agree in this, That Christ is the Savior of all Men, especially of those that believe.

2. That the Gospel ought to be Preached to all Men for the obedience of Faith, and that all Men ought to repent and turn to God by Faith, and that Unbelief is the condemning Sin.

3. They both agree that God did not give Christ to die for Men, (or for the Elect themselves) because he foresaw they would believe; but that of his mere Grace and Mercy he provided a Savior, and in Him elected from the Foundation of the World all that are saved.

4. They both believe that Christ's Death is sufficient for the Salvation of all Men, and that the cause of Man's Damnation is of himself.

5. They all agree that when God shall judge the Secrets of all Men according to the Gospel, he will render to every Man according as his Work shall be.

Now these things being so, what remains that is worth a Controversy, and much less of a Division between these Churches? Thus much for the Minor. Now for the consequence of the Major, it follows; because there is not a more Important Difference depending between the said Churches.

For the differing Opinions between some of those Churches about the observation of the Seventh Day, I know none that breaks the Brotherhood, or denies the Church-state of either Party about it; and I am sure, they are forbidden to judge one another in that Case, Col. 2. 16.

Neither is the controversy about Imposition of Hands so important, as to dissolve the Brotherhood, or make void the Church-state of any of these Christians: because they are all Baptized into one Body before that solemn Service, and the Promise attending it doth ordinarily pertain to them. And besides, they all agree that the Imposition of Hands, Heb. 6. 2. is a Principle of the Doctrine of Christ, and a part of the Foundation there mentioned, unless perhaps some particular Persons may have some peculiar Notions to themselves, different from the rest. Wherefore I shall conclude this Case of Conscience with an Exhortation, and some Motives to all the Baptized Churches, to give all diligence to manifest their Love and Christian Unity in general towards each other, and especially in their general Consistories, by their Representatives; for the advancing Christianity in its Primitive Purity, before all Men, and more especially those that fear the Lord, though of differing Perswasions from us.

SECT. V. Containing an Exhortation, with Five Motives to all the Baptized Churches in England, to demonstrate that Christian Unity which their holy Profession doth naturally engage them unto.

Beloved Brethren, it hath pleased God to Bless you the Baptized Churches, with such a Restoration of Christianity to its Primitive Purity, in respect of the Principles of Christianity, and the Government of the Churches, as few Ages since the Apostles Times have attained to the like. The first hath so full evidence in the Sacred Scriptures, and particularly in Heb. 6. 1, 2. that Dr. Bale confesses, That if Men must take their Religion out of the Scriptures (and particularly he quotes Heb. 6. 1, 2.) that then both Papists and Protestants must all cross the Cudgels to the Anabaptists; meaning, they must strive no further against us. And for your Government, it is not only free from a Partial and Mercenary Spirit, but is generally exercised with so much Care and Exactness, that no vicious Person (if known to be so) can stand in your Communions, without such Reformation as the Word of God calls for.

Wherefore I do earnestly exhort, entreat, and beseech you all, to consider one another as Brethren, and not as Adversaries; and as Brethren, put on Charity towards each other. And by how much any of you are in the Truth, more perfectly in some particular than some of your Brethren, by so much the more see that you show forth your Works on that account, with meekness of Wisdom, and to abound in that Gift of the Spirit, which hopeth and believeth the best concerning other Christians, and hath the strictest Eye upon its own Miscarriages.

This you ought always to consider, That as your Brethren are mistaken in some things, so you either are, or seem to them to be mistaken also; and you ought to believe, that in many things you err, through human frailty, though you see it not. And as you desire God to cleanse you from your secret faults, or errors which you understand not, so should you be as mindful to show pity one to another, when you see, or suppose your Brethren to err from the Truth.

Now the first Motive that calls upon us all to seek for, and preserve Brotherly Unity, is this: God is not the Author of Division in the Churches of the Saints: and shall we abet a contrivance of Satan? God forbid. Divide and destroy, is his Maxim. It is he that accuses you one to another, and puts strange inferences upon your differing apprehensions, to make you stand a loof from each other; but Charity thinketh no evil. And though it be true, that Error on whose part soever, hath ill Consequences, yet we may be confident that such Consequences are hated by the erring Brother, as much as by any other Christian.

2. How solemnly did our Savior pray, That his People might be out, even as He and his Father are one. Nay, do we not daily pray for the unity of all Saints, and bewail the Discords that are among them before the Lord? And shall we stand in opposition both to Christ and ourselves, by upholding Division in his Churches? What a prodigious self-contradiction is this? And how shall we expect to be heard of the Lord in other things, when we are not willing to be heard in this thing, unless it be just upon our own terms? Namely, That all submit to us, whilst we ourselves will hardly bow in anything. When yet it is both Scriptural and Rational, that the strong should bear the Infirmities of the weak, and not to please themselves.

3. The Conversion of those that are out of the Church, is greatly obstructed by Church-Divisions. Could we prize the Salvation of Men at the due value, we would not hazard so great a Matter upon matters of doubtful Consideration. As I am sure, no Man can be certain that it is safe for the Baptized Churches aforesaid, to deny that Communion, or Christian Correspondence which all Churches ought to hold for the common interest of Truth, at least in their General Assemblies; which conceive would be a leading way to more freedom each with other, in other things pertaining to the Communion of Saints.

Let me therefore advise all Christian Assemblies in this Nation, who are Baptized into Christ, according to Mat. 28. 19. and walk soberly in point of Life, to make one Consistory, or General Assembly, by one, or more from every Church; to obtain, 1. A true understanding of the State of the Baptized Churches in general. 2. What are the most important Matters in difference among them. And then, 3. To consult Brotherly how to Compose, or to Accommodate them.

This way went the Primitive Christians to heal their Divisions, and God blessed their endeavors with the establishment and increase of the Churches; and this is written doubtless for our direction. And verily, if this kind of Liberty and Society be not admitted, there are no means remaining to the Churches, to compose their Discords: For though Neighbouring Congregations may do much this way, in respect of themselves, yet this answers not the great Design of our Blessed Savior, whose Prayer was, that all his People might be united who should believe in his Name, by means of the Doctrine of his holy Apostles. And could the Churches of this Island once arrive (through God's Blessing) at such a General Assembly, to be held either Yearly, or once in two or three Years, how would this fit them for communicating their Affairs with the Baptized Churches in other Nations? Whereas whilst we live as it were unknown to one another, in our own Country, it is unlike we should have acquaintance with the Churches in Nations at a distance from us.

4. The fourth Motive to unite, is the consideration of the ill President which we shall leave to the next Age, if we leave our Controversies to them undecided. Yea, the Churches who now differ but a little, and do notwithstanding these differing apprehensions, acknowledge each other as Brethren and Churches of Christ; yet this small Core being untaken away, may in time estrange those Societies one from another wholly. Let some Pillar or Monument of our Love and Unity in general be erected in this Generation, which may give evidence to Posterity that we were one People. And what can be so likely to serve them in this respect, as some wholesome Agreements, for Truths advantage in general, made by the Leading Men of all these Churches, in one Consistory or General Assembly?

5. We cannot rationally imagine that God is pleased with the Divisions which are in the Baptized Churches, but rather dishonored by them: Let us then labor for the removal of that which intrencheth so much upon his Honor; by whose Name we are all called, for whose Truth we have all suffered. Again, we have all one Adversary, even Satan, who labors sundry ways to destroy us, and that blessed Work of restoring the neglected Paths of Christianity to their Pristine Purity; which God hath in some measure entrusted in our hands, though we are but a low and despised People: Yet this shall not make the less, but rather much more for the Glory of God, who useth to choose the Poor of this World Rich in Faith, and Heirs of the Kingdom. Only let it be our care to walk so before God, and before one another, as we may lift up his Name and Truth before Men; then will he in his Wisdom and Faithfulness bless us, and cause his Face to shine upon us, that his way may still be known upon the Earth, and his saving Health among all Nations; who at present lie in very great Darkness, by reason of the Clouds of Men's Devises, which the appearing of Primitive Christianity, in the Doctrine of Christ held forth by the Faithful Ministers of his true Churches, will cause to vanish away.

SECT. I.

MArriage is a solemn and honorable Ordinance of God, instituted by God himself in the time of Man's Innocency, for the modest and orderly propagation of Mankind: God made them Male and Female, and gave the blessing of Encrease and Multiplication to them. Not to Adam alone, as some lately, and others formerly have fondly imagined; particularly among the Greeks, as we read in the Commentaxies of Ludovicus Vives, on Aug. de Civit. Dei. l. 4. c. 23.

Great have been the Affronts and Abuses which Mankind have offered to this solemn Ordinance of God, both by Poligamie, and many unlawful and unnatural Lusts; better perhaps to be buried in silence, than to be expressed here, further than necessity requires.

When Mankind was multiplied on the Earth, God was pleased to state the Bounds of Marriage within certain Limits, nor permitting any that were near of Kin to join in Affinity, as we read at large in Levite. 18 & 20 Chapters. And because these Prohibitions run generally in the name of one Sex, some would idly pretend a greater latitude on the one part than on the other; not considering that the Reason of the Law ought to be consulted, which is the nearness of Kin; and this is the same on the part of the Female as the Male. The Nephew shall not marry the Father's Sister, saith the Law; and the Reason of the Law is this, for she is thy near Kinswoman. And who can doubt but that the same Law which forbids the Nephew to marry with his Aunt, doth as well forbid the Uncle to marry with the Niece? the nearness of Kin being still the same; which, as we said, is by God himself propounded as the Reason of these Laws. It is a good Maxim, That He wrongs the Law, that keeping close to the Letter, strives against the Intent and Purpose of the Law. Wherefore upon the whole Matter, this is my Judgment and Conscience, That if any Man desire to act safely in his choice of a Yoak-fellow, it is better to keep at a greater distance than the Law seems to limit, rather than to come within the reach of the very Point of this Flaming Sword, which we see turns every way to prevent us, that we provoke not the Lord to anger in any of these Abominations, wherein the Nations are said to have offended, and were therefore spewed out of the Land, as a burden too heavy for it to bear. For suppose the Question be only, Whether a Man may lawfully marry his Wives Brothers Widow? Here is a very remote Kindred, nothing of consanguinity or proximity of Blood: and yet even this case may be doubtful, for my Wives Brother is a very near Kinsman by affinity; and he and his Wife being one Flesh, must needs be very near a Kin also; and therefore though there be no express prohibition in this case, yet since I am forbid to approach to any that is near a Kin, I run a venture here, (at least) which is a presumtious folly, when I may both lawfully and with commendation be excused.

Let us therefore beware, as well of the Consequence of these Laws which prohibit Marriage, either in the degrees of Blood, or Aliance. For when God forbids to uncover the Nakedness of Father or Mother, he doubtless debars us as well also in respect of our Son and Daughter, though he express them not. He forbids us expressly to uncover the nakedness of the Fathers Wife; but doth not speak of the Mothers Husband: The same again of the Sister, but mentions not thy Brother. He is express in the case of thy Sons Daughter, but saith nothing of thy Daughters Son. He names thy Fathers Wifes Daughter, but saith nothing of the Mothers Daughters Son. He expresseth the Fathers Sister, not the Mothers Brother: And mentions the Daughter-in-Law, not the Son-in-Law. But who seeth not, that by the same reason that the Relation on the one side is restrained from Marriage, by the same is the like Relation on the other side restrained also. Otherwise, the Mother may marry her Son; the Nephew his great Aunt; the Niece her Uncle, &c. We must needs therefore, when we read these Laws, consult them in their natural Inferences, as well as in their Expressions; otherwise they will be to us, as a Dark-Lanthorn is to him that comes against its Light, for it confounds his Sight, and he soon loseth his Path; but he that follows its Light, finds his way perfectly.

SECT. II. How Marriage is prohibited for the Cause of Religion.

Here the Doctrine of the Baptized Churches is this; That it is unlawful by the positive Law of God, for those that are Members of the Visible Church of Christ, to marry with those that are not. And for this we have the consent of the Old and New Testaments, as well as the most Authors which have written upon this Subject.

The Scripture timely shows the Mind of God herein, Gen. 6. 2, 6, 7. by recording his revengeful stroke on those his Sons, who in the days of Noah, took to themselves Wives of those that were not his Children, but only termed the Daughters of Men. Which Transgression being remembered by our Savior, Luke 17. 27, to 30. He premonisheth his Followers of the Sin of the last times, and foreshews it would be like the Sin of those in the days of Noah; and particularizeth their Sin, in marrying Wives contrary to the Will of God. For it cannot be supposed, that our Savior did there speak against Marriage as Instituted of God, anymore than against Eating and Drinking lawfully; but it is the Sins of Men committed in these Actions respectively which he speaks against, to the end he might fortify his Servants against the like abuses.

How much the Lord disallowed such Marriages in the time of the Law, is evident Exod. 34. 12, 13, 14, 15, 16. Deut. 7. 3. 1 King. 11. 1, 2. Nehem. 13. And that the same Transgression in the time of the Gospel ought to be avoided, cannot be denied, 1 Cor. 7. 39. & 10. 8. 2 Cor. 6. 14. The reason of the Law in this case being still the same, which is the danger of being drawn away from following the Lord. Deut. 7. 3, 4. Neither shalt thou make Marriages with them; &c. For they will turn away thy Son from following me, that he may serve other God's: so will the Anger of the Lord be kindled against you. Thus for the Israelite. And hath the Christian no limit here? Yes; They are at liberty to marry with whom they will; Only in the Lord, 1 Cor. 7. 39. They may not be unequally yoked with Unbelievers, 2 Cor. 6. 14. Here is a most profitable restraint; and for more particular direction, we refer to Levite. 8 & 20 Chapters, and the Section preceding. Nor shall we need to be copious in this Point, all Christians assenting to it. Of the many Testimonies that might be brought, I will only set down a few; and first the University of Basil.

Marriage (say they) is not only grounded on the Law of Nature and Nations, but also on the Law of God; For it was Instituted and Commanded by God, and was by Christ Vindicated from Abuses and Corruptions. In which, regard must be had to Religion, that Marriage be not made between Persons of different Religions. It is one thing to speak of Marriages already made, and of such as are to be made. Of the former the Apostle speaks 1 Cor. 7. but the latter is most severely prohibited, Exod. 34. 12. Deut. 7. 3. where a Reason is rendered, taken from the danger of seducing. To which Paul 's saying agrees, Be not unequally yoked with the Wicked, or bear not the strange Yoke with Unbelievers. Sad Examples we have of the Events of such Marriages of the Old World, Gen. 6. Of Solomon, 1 Kings 22. Of Ahab, 1 Kings 21. 15. Of Jehoshaphat, 2 Kings 8. Of Valence the Emperor, who by his Wife was seduced and drawn to Arianism.

And the Rhemists give this positive determination; It is not lawful for Catholics to marry with Heretics or Infidels. Where they also refer to St. Jerome contra Jovinian, Lib. 1. And to the Council of Laodicea, Can. 10, 31.

As clear for this is Diodat Annot. in 1 Cor. 7. 39. By these words, In the Lord, he understands, In the Communion of Christ and his Church; not that Christians should Apostatize for Marriage with a Husband or Wife who is not a Christian. We see then, that he that goeth out of the Visible Church of Christ to seek a Spouse, is condemned in that Act by the Scriptures, and the consent of all that profess anything of Christianiry.

SECT. III. In what Cases Marriage once made may be dissolved.

But now the Question is; Whether Marriages which are made beyond the Bounds which God hath ordained, may be made void? B. Hall Answers thus; Doubtless it may be done by just Authority, upon divers well grounded occasions. For as it is an indispensible Charge, Those whom God hath joined together, let no Man put asunder: So it no less truly holds on the contrary, Those whom God hath forbidden to be joined, let no Man keep together. And then puts six Cases wherein this may be done, but mentions not the cause of Religion.

Nor may we too easily fall in with this Sentence, nor with his Inference from our Savior's words, though there be a great show of reason in them, (though yet in the cases put by him it may probably hold). But now we must consider, that Marriage standeth upon the Law of Nature and Nations, as well as it is particularly regulated by positive Precepts, for the Church of God. And therefore care must be had of the unconverted Party, who did not sin against the Law of Nature or Nations, in marrying with a Believer, and being under no other Law, at least not the Law of the Church, cannot be punished by the Law of Christianity: And yet if the Woman so married be put away, her punishment is as great as Christ allows to be executed upon the Fornicatrix that hath sinned against her Husband, and most of all against God.

True it is, God once suffered a Sin of this kind to be thus severely punished by Ezra. But there is no Law extant that it must always be so; and we know, God did permit many Marriages to continue, which yet had not a lawful beginning. Nothing can be said why Jacob should retain Leah as his Wife; which will not equally plead for the continuance of the Marriages under question. The Sin being far greater, in the putting Leah fraudulently to Jacob instead of his Lawful Spouse. Dr. Willet is of Opinion, That the Sin here committed, was Fornication, or Adultery.

Again, Polygamy, or having many Wives at once, was neither according to the Institution of Marriage, nor warranted by any Law at all; and had its rise (so far as Scripture bears Record) from a Wicked Man, Gen. 4. 19. Nevertheless such Marriages were permitted to continue. And yet in our case the matter is not of that criminal Consideration, as to have multiplicity of Wives; which is disallowed by Christ, when he restores Marriage to its first Institution.

When Israel 's Sin was punished, Ezra. 10. 3, 4. by putting away their Wives, their Children were put away with them: which howsoever it might stand with the Jewish Church, being in some sort necessary, in respect of their Inheritances in the Land of Promise, and the Civil Policy of their Nation; yet surely it would be great cruelty for Men professing Christianity, to turn their Wives and Children out of doors; who both by the Law of Nature and Nations, have as clear a right to all Temporal and Domestic Privileges now, as the Husband himself, in any Nation whatever. So that here doth not only want a Law for Divorce in this case, without which the Christian cannot put away his Wife, whom he took irregularly; but here is also a moral impossibility for him to do it.

Finally; As to the state of things in that part of the World called Christendom, more especially in this our Nation, great caution must be had in this Case of Marriage, how Men censure them that go beyond the Bounds of some particular Communities; the Case being not with us, as it was with the Church at Corinth, and the Pagans. Nevertheless the only secure way to have peace in our Consciences, is to keep within the Bounds of the Church for the choice of our Yoke-fellows. If we find them not within her Borders, we may justly fear, &c.

And the rather, because God hath grievously punished the Sin of marrying, contrary to his directions to his own People; he thereby providing especially for their security in things pertaining to his Worship. Let all Christians therefore stand in awe, and sin not: Let not the love of Beauty or Riches, turn thee from the conviction of thy Conscience; for if thou sinnest presumptuously, thou reproachest the Lord; and such must bear their Iniquity, Numb. 15. 30, 31.

Now for Marriages lawfully made, by Persons fit for that state of Life, we ought to acquiesce in our Savior's determination, That nothing but the pollution of the Marriage-Bed can justify a Divorce; our Lord hath repealed that Precept which Moses gave to the contrary, Matth. 5. 32. Let no Christian therefore harden his heart against his Wife, because of other Infirmities; let not loss of Beauty, or other cause, alienate thy heart like a Jew, who upon sleight occasions were too much wont to hate their Wives. Let Christians show a more excellent Spirit, as they are under a more excellent Ministration than that of the Law; always remembering that Lesson of the Apostle, 1 Cor. 7. 29. Brethren, the time is short: It remaineth, that they that have Wives, be as though they had none. It being not earthly Felicities, from which the Christian Man draws his true rejoicing; and therefore let these things fall out better or worse, he is taught of God therewith to be content.

SECT. I.

DId not the mimick and unquoth Deportment affected by some (and especially the Quakers ) on the one hand, as well as the fantastic and vain Curiosities of others, give occasion, we might in a civiliz'd Nation omit this Discourse. But seeing there is scarce anything that is Lovely and Innocent, but it is abused, and by some, on one extreme or other, rendered inacceptable; we shall endeavor to preserve what is Modest and Comely, and to give our Testimony against Men's Vanities on one side as well as the another.

For assuredly, God never designed the removal of a Wise, Courteous, and Humble Reverence in Men's behavior towards each other, in things Civil or Religious, by establishing the Gospel among them, but rather hath therewithal established it for the greater Ornament to Human Society. It must needs be a great vanity to make that Sinful, which God hath not made so by some Testimony against it. That Mankind should have no more Civility when accidentally passing by each other, than the Beasts of the Field, not so much as to use Salutations one to another, but only stare one upon another with a ghastly Aspect, as if they were enchanted into a sullen silence, is no way conceivable from any Principle of Modesty or Humanity: no more than that on the other hand, some must crouch, as if it were scarce lawful for the same Mortals to meet in one Path, whilst the other struts along, as contemning his fellow Creature, and human Brother, as unworthy his notice or observation: A most detestible folly!

That there is honor due to all Men, is evident 1 Pet. 2. 17. That outward demonstrations of it are to be given from one to another, according to Men's differing Estates, is no less evident, Levite. 19. 32. Thou shult rise up before the gray Head; and honor the Face of the old Man. And for the due payment of this Debt of Honor to all Men, there ought to be kept an inward reverence and estimation of all Men, as they are the Off-spring of God, Acts 17. 29. compared with Luke 3. 38. where Adam, our common Progenitor, is expressly called the Son of God. And when we consider how he was created in the Image of God, and made Lord of the Works of his Hands, Psal. 8. And also by the Covenant made with Noah and his Posterity, is continued in a State of Sovereignty over the rest of the Creatures, Gen. 9. 2. The fear of you, and the dread of you shall be upon every. Beast of the Earth, and upon every Fowl of the Air, and upon everything that moveth upon the Earth; into your hand are they delivered. We certainly ought in our hearts to conceive some reverence due to this Noble (though many ways unhappy) Creature, and to give some evidence thereof, according to his degree respectively, though of the lowest Rank. Nor are the degrees we intend, any other than what God hath made worth our observation; as namely, Number of Days; the differing States of Life; Attainments in Virtues, and Places of Trust, in any public Employment, whether Civil or Religious: Beside, the common relation we have to each other, as being of one Blood.

The Evidences of Good-behavior are three-fold.

• 1. Words, or Friendly Salutations.
• 2. The Gestures of the Body.
• 3. Kind acceptance of another's Civility, when testified to us in a friendly way.

By Words we mean some Title of Respect or Reverence, as Fathers, Brethren, Sirs, &c. This Language was usual with the Apostles; Nor do I find that the Title Rabbi, is prohibited, when used as a Title of Civil Honor only; for as it is said, Be ye not called Rabbi, for one is your Master, even Christ, Matth. 23. 8. So in the next verse it is said, Call no Man Father upon Earth, for one is your Father which is in Heaven. Yet who is so foolish as to imagine, that we may not give the Title of Father to him from whom we descended by natural Generation? or to him that is as a Father to his Country? &c. Gen. 22. 7. Isa. 49. 23. As also to him that by Spiritual Office hath been instrumental to beget us to God, 1 Cor. 4. 15. 1 John 2. 1. And yet when all this is done, the Honor of God is in no wise impeached, whilst we reserve the Honor of the Power begetting, and the absolute Rule or Government of our Conscience to Christ and God only.

1. Christian Salutations are expressly commanded, Matth. 10. 12. And when we come into an House, salute it; or say, Peace be to this House, Luke 10. 5. Words being ordinarily the best Index of the Mind, and so most fit to show or give evidence of a courteous disposition. Nor is there any just exception against many of our words of friendship. As when we meet our Acquaintance, to ask him of his welfare; and when we part, to say, Farewell, or God be with you; to bid the Plow-man, or honest Work-man, God speed; and to wish well to all, by saying, upon fit occasion, A Good Day, or Good Night to you: provided always that these Expressions be seriously used, and without hypocrisy.

2. For the Gestures by which we signify the temperature of our Mind in point of Civil Respect, certainly a reverent bowing of the Body cannot well be spoken against, unless we are resolved to condemn the Patriarchs, Gen. 18. 1. Gen. 23. 12. Then Abraham bowed himself before the People of the Land. Gen. 33. 3. — and bowed himself seven times until be came to his Brother; see also Gen. 43. 26. And hence we may safely conclude that this gesture of bowing the Body in token of civil reverence, is both of great Antiquity and Innocency, and recorded as a thing virtuous and lovely in these Holy Men, whether it were done to Strangers or others. Answerable whereunto, and no less innocent are other Gestures, proceeding from an humble Mind, as uncovering the Head, or laying the Hand upon the Breast, or bowing the Knee, as the usage of Nations do vary in such Matters; for none of these Gestures can be excepted against, for anything which is in them, which will not equally be of the same force against bowing the Body, as was used by the Holy Men of old.

3. A kind acceptance of another's civility, is certainly a branch of good behavior; as we see in the case of Mephibosheth, how humbly he carried himself to David, when he testified his Good-Will towards him, 2 Sam. 9. 6, 7. And herein also we are by honor to prefer one another, Rom. 12. 10. rather than to seek to receive honor one of another; which our Savior censureth as an evidence, that Men are strangers to the Faith of Christianity. It is always best to be rather the foremost in our signs of gentleness, than to stay till others oblige us by their courtesy to be courteous, showing all meekness to all Men. That Christians should all of them be subject one to another, are things so plainly delivered, as they need no Commentary.

Finally; This good behavior consists not only in good Words, and a gentle Carriage, but also in a cheerfulness to do good Offices one for another, and to all Men, as occasion is tendered to us: And this is to be a Neighbor in Deed as well as in Word, as our Savior teacheth, Luke 10. 36, 37. And it is true Honor, to confer necessary Kindnesses with our courteous behavior, as appears Acts 28. 2, 7, to 11. where the Kindnesses received by Paul and his distressed Company, from the Barbarous People and others, is called many Honors, beside the relieving them with things necessary. Thus the very Light of Nature teacheth that virtuous demeanour, which some pretended Spiritualists are averse to: Nor do I see cause to believe, That those that will not vouchsafe men a good word, will better commiserate the necessity of any Man, than such as without hypocrisy is of courteous Language and Demeanour.

SECT. II. Of Christians Behaviour in Church-Assemblies.

What was David 's Resolution, becomes every good Christian, Psal. 101. 2. I will behave myself wisely in a perfect way. And that word which is used to express Christian Behaviour, Tit. 2. 3. 〈 in non-Latin alphabet 〉 , is not only habitu, but according to Leigh. Crit. Sac. signifieth an inward Habit and Constitution, beseeming Holiness. And indeed the Eye of the Lord beholdeth the Hearts of all that draw near to him in his Churches; where therefore God is greatly to be feared, and to be had in Reverence of all that are about him.

The disorders of the Corinthians, occasioned the Apostle to write those Directions, which if more strictly observed, would more adorn the Churches of Christ, especially concerning the Vailing of Women in the time of Prayer and Prophecying, which might not only prevent vain imaginations both in themselves and others, but also continually remind them of that state of Subjection, to which by reason of Sin they were exposed. In some Churches, Women do generally observe this Custom of being Vailed in the time of Prayer. I shall only here advise them to observe, there is the same reason, and as clear direction, 1 Cor. 11. for their being Covered also in the time of Preaching. But now what shall I think of the Quakers (and as I hear some others) who do not only allow Women to Teach and Preach in their Congregations, but also by their Printed Books defend the same. I grant indeed as to that People, it is but like other of their bold affronts offered to the holy Scriptures. But lest such a President should become Injurious to the Churches, we shall here testify against that Practice as Unwarrantable, and of very ill Consequence; which we shall make appear by demonstrating this Proposition, viz.

Arg. This I prove, first: Because every solemn Ordinance, in respect of such as are to minister in them to the Edification of the Church, must be warranted by some Precept, President, or necessary consequence from some Scripture, or parallel Case. But nothing of this kind can be shown to warrant the practice of Womens Preaching in Church-Assemblies in the time of Christianity. Ergo, It is Unwarrantable, or Unlawful.

Obj. 1. The most important Objection against this Argument, is taken from The extent of the Promise of the Spirit being to Christian Women, as well as to Men, and that these Gifts are given for the benefit of the Church.

To which, I say, The whole Objection being true, it doth not necessarily infer the liberty of Women to preach in the Church, because they may exercise those Gifts to the Edification of many in a private way, and more especially among their own Sex; and may be more meet to instruct them in some Duties proper to them, than Men may be, and so may be Laborers in the Gospel, and assistant in the Ministry, as some were in the Apostles Days; so that their Gifts are not given in vain. Again, They may be very serviceable in the Instruction also of them that are without, in a private manner, especially to Women. For we read not that those of that Sex which were extraordinarily gifted, did preach openly as the Gifted-Brethren did in the Primitive Times; and therefore it seems to be the greater Arrogancy for Women of ordinary Gifts, to appear so openly in mixed Assemblies, as those among the Quakers frequently do.

Obj. 2. Some do object, that the Apostle seems to allow Women to Preach, or Prophesy in the Church. 1 Cor. 11. 5. Every Woman praying, or prophesying with her Head uncovered, &c.

Answ. It is most safe to understand this place, of the behavior of all Women in the Church, rather than to restrain it to one of a thousand only; and then it's clear, the intent of these words is only to direct Women generally how to behave themselves in Christian Assemblies, with modesty and shamefastness. And the directions on the other side, concerns the Men generally, for they, none of them ought to be veiled in the time of Prayer, or Prophesy, but to appear with open Face in these Exercises, wherein the Women ought to be Vailed.

Nor is it unusual for the whole Church to be said to do a thing, when yet it is actually performed by one Person, or very few. See this very Epistle, Chap. 14. 23, 24. Here all are supposed to prophesy: and yet it is irrational to imagine, that every Man and Woman should be Speakers in the Church of Corinth. And Acts 2. we read of 120 Disciples met together, and that when they had prayed, the House was shaken where they were assembled; yet who can imagine that everyone was a Mouth? This were to confound all things. But the truth lieth here, That the Church-Assembly being a Mystical Body, what is done by her Ministers in that capacity, is looked upon as the Churches Act; whether it be holding forth the Word of Conversion to these without, or praying to God, or ministering in any other Ordinance, because these things are done with the power and consent of the Body.

Obj. 3. But did not Christ command a Woman to Preach. Mat. 28. 7. Go quickly and tell my Disciples, &c.

Answ. If this be a Command to preach, the Apostles are degraded, and a Woman made the first Apostle to preach Christ risen from the Dead. And that which is more strange, we know the Apostles Commission to preach, did not impower them to go forth into actual performance, till they were endowed with Power from on high; and we are certain, this good Woman had not yet received the Holy Ghost, for the Spirit was not yet given, John 7. And further, this Woman's commission was soon at an end, for when she had delivered this news to the Apostles, she had fulfilled this Charge, and so is no President to other Women. And if Christ had sent a Man with this particular Errand, he had no Commission by virtue hereof to go forth and preach to the World. For certainly all Christians in the World are now to testify that Christ is risen from the Dead, yet it doth not follow, that all Christians that may do this, are therefore sent to Preach. But we come to a second Argument.

Arg. 2. That which is plainly forbidden to all Christian Women, must not be assumed, or done by any of them.

But to Teach, or Preach in the Churches-Christian, is forbidden to all Christian Women. Ergo. It may not be assumed, or done by any of them.

It is expressly forbidden, 1 Tim. 2. 11, 12. Let your Women learn in silence with all subjection, but I suffer not a Woman to teach, nor to usurp authority over the Man, but to be in silence. And this full and express Prohibition is the more considerable, for that it is delivered in the same place where the Ministers of Christ are directed to make Prayers, Intercession, and giving of Thanks for all Men; which clearly refers to the Services of the Church as congregate. And lest it should be imagined (as it is by some) that this Prohibition only puts a Bar against Womens disputing, or asking Questions in the Church; the Direction is twofold: First, How they shall Learn; and that is, in silence with all Subjection. Secondly, What they are restrained from; and that is Teaching: I suffer not a Woman to teach; which is only to be understood of Teaching in the Church, for otherwise in a private way they are to be Teachers of good things, Tit. 2. 3.

And here that vain Cavil of some, who from 1 Cor. 14. 35. That Women are only forbid to ask Questions, or to Dispute in the Church, is as fully refuted by the Apostle, as if he had purposely opposed that wild Conceit. For, the truth is, the Apostle prohibits them that same liberty of Prophesying in the Church, which he there allows to Men, as may be perceived by those general expressions, Ye may all prophesy one by one, might very probably be abused, and that Women might claim some liberty to Prophely as well as Men; he therefore purposely crosseth that evil Surmise with a Prohibition, and an Invective also, 1 Cor. 14. 34. Let your Women keep silence in the Churches, for it is not (or hath not been) permitted unto them to speak, but to be under silence; as also saith the Law. Where note, That the Holy Ghost expounds the Law of the Woman's Subjection to extend to this Prohibition, namely, to Speak in the Church; yea, there hath not been, nor is so much as a permission for it. And his Invective is vehement, 〈 in non-Latin alphabet 〉 , Turpe enim est. For it is a dirty, foul, or shameful thing for a Woman to speak in the Church. What could be spoken against with greater Indignation? And doubtless, were this Custom which some unwary Heads do so greatly affect, but permitted generally in the Churches, it would appear to be what the Apostle hath here censured it, even a dishonest thing; for so is the same word interpreted. In vain therefore do some think to escape these plain Censures, by saying that the Prohibition only respects Authority in the Church; Women may not usurp Authority, but if they be commanded by the Elders, they may Preach, &c.

But let such Effeminate Disputers know, that the Prohibitions in both Cases are so strong, as words cannot make them more secure. 1. A Command: Let them keep silence in the Churches. 2. It is not permitted to them to Speak, or Teach. 3. Nor to usurp Authority over the Man. Now we know, that such as never Teach, may usurp Authority; for it is one thing to Teach by Permission, (which Women are denied) another thing to exercise Authority in the Churches, which is also denied. Nay, they may not so much as Dispute, or ask Questions in the Church; how much less then may they stand up as Doctors? And I here demand of such shameless Women, (for so the Holy Ghost hath marked them that take this Liberty) how the Elders and Brethren must behave themselves when they Teach? Must their Faces or Heads be veiled, or unveiled? Can you face the Angels of the Churches, or do you not fear the Angels of God in such your insolent undertakings? Again, How dare you obey any Elder that commands you to do this, when an Apostle forbids you, and tells you it is a foul thing for you to do it? Are your Elders greater than Paul? Are you still lusting after that which is forbidden? Me-thinks the former Transgression should be too much. And you may consider, that that very Sin is made a Reason, why your Sex should not have the liberty of Prophecying, or Teaching, or Disputing in the Churches. And if any of the Churches of Christ have, or shall be led into this Error, by the example of the Quakers, I do here in behalf of the Truth, leave this Testimony upon Record against them.

Nevertheless, we desire that Christian Women study the Knowledge of God, and labor to be helps to weak Christians, especially those of their own Sex; and here they may have opportunity to improve their Gifts in Prayer, and Teaching many good things to their Families, Tit. 2. 3. or to others also in a modest manner. And if any of them excel in Knowledge, they may be useful to the Ministers, as some were to Paul himself, Phil. 4. 3. in furthering the Conversion of Souls: Only let them not at the persuasion of any, go beyond the Bounds which God hath set, to teach them Subjection and Shamefastness.

SECT. I.

SEeing Civil Government of Nations is God's Ordinance for the good of Mankind, it cannot be unlawful for any Christian who is capable to serve his Country, to bear Office in common with other Men. This is evident from 1 Tim. 1. 8. The Law is good, if a Man use it lawfully. And again, Put them in mind to be subject to Principalities and Powers, to obey Magistrates, to be ready to every good Work. If therefore the Supreme Magistrate do command us to exercise any Authority for the good of our Nation in Civil Things, we ought actually and readily to Obey him therein. Nor is there any Reason, why other our Fellow-Subjects should bear those Burthens, and we only be free there-from? And certainly, by how much any Man attains more than others, to the knowledge of Righteousness, (as the best Christians should, and doubtless do excel therein) by so much are they the more fit to serve their Country in the public administration of Justice.

We find not that the Eunuch was advised by Philip, to cease being Lord-Treasurer to the Queen of the Ethiopians, or to leave off the exercise of that great Authority which he had under her, when he became a Christian, anymore than when he became a Proselyte to the Jewish Religion, Acts 8. Erastus was both a Christian, and also Chamberlain of the City, at the same time. And no reason can be shown why a Christian may not as well bear a Civil Office under the Authority of any Nation now, as then, seeing the Supreme Magistrate then was an Infidel; whereas in that part of the World, called Europe, they generally acknowledged the True God, and his Son Jesus Christ to be the Savior of the World. Nor is that Objection which some make, of any real force, viz. That the Civil Power in many Nations is mingled with the Authority of Mystery Babylon; for the Powers under which the Primitive Christians did bear Office in civil things, were also mingled with the Authority of the Idolatrous Paganism of Babylon: So that it should seem rather more difficult to bear Office under a gross Idolater, than under him that only errs by Superstition. For as to the manner of Life followed by Princes then, there is as great exceptions to be made against some of them, as against any since their times. And though it be most true, that he that ruleth over Men, must be just, ruling in the fear of God; yet it often falleth out, that those who are unjust do get the Power, God so permitting it for the Sin of Nations, or other Causes best known to himself. However, they must be Obeyed as they are Magistrates, and that Actually in all things lawful, and Passively in things unlawful; for he that violently resists the Power (though in the hand of Nero ) shall receive to himself Judgment. Wherefore the Wise-Man gives us counsel, To keep the Kings Commandment, and that in regard of the Oath of God. — Because, Where the word of a King is, there is Power, and who may say unto him, What dost thou? So that humble Obedience, either Active or Passive, is the duty of all Subjects, to those whom God hath providentially set over them.

We conclude then, That as Protection by Law is the Birth-right of Christians as well as other Subjects, so to be instrumental to Protect others by the execution of wholesome Laws, is both their Birth-right and Duty, being orderly called thereunto, in any place of Government whatsoever. For, seeing the Law is Good, and to be used lawfully; even that Law which punisheth the Disobedient, Ungodly, (or those who deny the common, or natural Principles of Godliness, communicated to Mankind universally) and Sinners, such as are unholy, unclean, or profane, murderers of Fathers, murderers of Mothers, or Man slayers; for Whoremongers; for them which defile themselves with Mankind; for Men-stealers; for Liars, for Perjured persons; or if there be any other thing (of this kind) contrary to sound Doctrine, according to the Glorious Gospel: Which was not given to abolish the Laws of human Society, moral Honesty, and common Civility, but rather to give a greater firmness thereunto; although it be the words of Christ's Patience, as it respects the Mystery of the Faith of Christ's Incarnation, and the form of Worship delivered to the Saints as such. So that it can be no less lawful for Christians, as Men endued with the principles of Human Justice and Civility, to put in execution the Law as aforesaid, when lawfully called thereunto by Authority. And indeed, to assert the contrary, were in effect to say, The Gospel unmans those that receive it, and makes them insignificant Ciphers in a Common-wealth; when in truth they are rather thereby fitted for every good work even in Civil things, though not thereby empowered, till approved and called according to the Principles and good Laws of Worldly Government in the Nations where they reside.

SECT. II. Christians may bear Arms under Earthly Princes; yea, may lawfully govern Nations, as well as other Men, being called thereunto.

What wise Christian doth not daily pray for Kings, and especially that they may be good Christians? Do we not therein plainly conclude then, that they may be both Christians and Kings, and that at the same time? Were I a Subject in Turkey, I should pray for the Grand Seignior; and chiefly, that God would instruct him in the knowledge of himself, and Jesus Christ whom he hath sent, (yea, I am bound to pray for him in that behalf, though I am no Subject to him); but far should it be from me, to pray he should be thrust out of his Signiority. No verily, for no Religion doth more sweetly comport with the conservation of Civil Powers in all Nations than the Christian.

If then Christianity hinder not, but that a Christian may be a General, a Prince, &c. over many Armies, in which are Subjects and Soldiers of divers Opinions, very different from his: What should let, but he may also serve in an Army under a Prince who is no Christian, or at least not of his Opinion in point of Christianity, if God hath placed his Habitation under such a Princes Jurisdiction. Certainly John the Baptist was a Gospel-Preacher, Mark 1. 1, 2, 3. yet he taught Soldiers, and other Civil Officers, to keep to their places, doing righteously therein, Luke 3. 12, 13, 14. although they were baptized by him. These Officers who gathered Caesar 's Tribute, (called Publicans ) he commands to exact no more than what was appointed them. The Soldiers he commands to be content with their Wages, and to de violence to no Man; but is far from such an humor, as to tell them, that Caesar being an Heathen and an Idolater, that they ought not to bear any Office for him, nor fight under his Banner; no, though the Question was particularly asked, What they should do in their several Offices? Which gave him a fair occasion to call them from those Employments, had it been necessary: but on the contrary, He teaches them all how to obey their Superiors, and to discharge their Office with honor, as became just Men in that Capacity.

When Cornelius was baptized, I find not one word forbidding him to be any longer a Centurion, that is, Captain of an hundred Soldiers: For as his devotion to God, his Alms and Prayers, made him not unfit to be a Soldier in the Italian Band, before he believed in Christ, but rather made him more fit for that place of trust; so without doubt more Godliness would more fit him for the same, which he now had graciously received through the preaching of the Gospel, and the pouring out of the Holy Ghost.

Were it needful, we might show many Examples of God's People bearing Offices and Arms under Heathen Princes; as Joseph under Pharaoh King of Egypt; Daniel under Nebuchadnezzar: The Christians under the Emperors of Rome, some Heathen, and some Apostates from the Faith. For Example, Julian, of whom Augustine thus; Julian was an Apostate, a wicked Idolater, yet the Christian Soldiers served the Infidel Emperor. Howbeit, when they came to Christ's Cause, they acknowledge none but him that was in Heaven; when he would have them worship Idols, they refuse, and prefer God only: But when he said, Bring forth the Army, go against such a Nation, presently they obey. They did distinguish their Eternal Lord from their Temporal Lord; and yet for their Eternal Lord's sake, they were subject to their Temporal Lord. Not as Bellarmine, who saith, Quod si Christiani olim, &c. If Christians heretofore did not depose Nero, Dioclesian, and Julian the Apostate, &c. it was because they lacked Temporal Force. This is to fill the World with continual Uproars, if Men, according as they differ in Opinion about Religion, may still be deposing the Princes and Governors of the Nations.

Finally, It must be granted, That Wars and Commotions are to be accounted among the greatest of Human Calamities; and when Nation is destroyed of Nation, 'tis a sign that God is angry with them, and therefore doth vex them with all perplexity, 1 Chron. 15. 6. Christians are Men of Peace, and ought to pray for, and study to make Peace, and in no case to delight in War; Howbeit, when the Peace of a Nation cannot be had without it, a Defensive or Offensive War against an ambitious Adversary, is justifiable from the Principles of common Justice, and not censured by the Doctrine of Christianity. And reasonable it is that Christians and all Men be satisfied, that the cause for which they adventure the taking away other Men's Lives, and losing their own, be necessary, or at the least just and honorable: Men's lives are more precious, than to serve only to gratify the passions of Men, how great soever: yet when all is said that can be said, the determination of Cases of this nature, must rest very much upon the Sentence of the Prince, with the great Council of a Kingdom or Nation: But especially upon God's Providence, who for Causes unknown to Men, sometimes appoints, other whiles permits these things to come to pass for Man's Correction, and the manifestation of his Power and Justice.

SECT. I.

DId not the Inhumanity of some, the too much Scrupulosity, and perhaps the Superstition of others give occasion, we would not have put these things to the Question, which so fairly carry their own Evidence along with them. The Laws of this Land, and particularly those which concern the Poor, are the just Inheritance of every Free-born Subject: And who knows how soon he may, by various Accidents, be exposed to a state which requires the kindness of the Law in this case, or else his Calamity to be insupportable? Now this Law knows no Man by his being a Paedo-Baptist, or a Baptized Believer of such or such a Parish, but as he is a poor indigent Member of such a Place, and accordingly provides that he perish not; and yet leaves room enough for any to show particular kindnesses to the Fatherless and Widows, &c. so that when we will we may do them good; as also our Savior hath required us, Matth. 26. 11. But now that any Christian should be debarred the benefit of the Law in this case, is altogether irrational; because all acknowledge that we are bound to pay towards the maintenance of the Poor of the Parish where we live, if we be able; and good reason we should do so: But then, even from thence, it's as reasonable that we should receive, when not able to support ourselves.

It is true, God hath ordained that his People should be mindful of the Poor; Deacons were ordained to take care of them, fore-seeing, no doubt, that in many Nations small care would be taken for poor Christians; yea, that they should rather be exposed to such Sufferings as should make them poor, even by those that should relieve them, Luke 21. 16, 17. Their Parents, Kinsfolks, and Neighbors, thinking them so unfit to be fed or nourished, as that they would rather betray them to be put to Death: And where this Spirit worketh, there can no relief be expected. Yet,

This taketh not away the Reason and Equity of the thing: and either we must say it is unlawful to provide for the relief of the Poor by human Laws, or grant it lawful for all that are Poor to receive the courtesy of that Law. And truly our Divisions are too great in things which cannot be avoided, as things stand, till God shall graciously enlighten those that are out of the way; let us not then, in this common Office of Humanity, make more difference than needs must. Now this I speak not as being desirous to lessen the Charity of the Baptized Churches, either towards the Poor among them or others; For they are strictly obliged, as they have opportunity, to do good to all, and especially to the Household of Faith. But my Design is, to show the Injury that is offered to the Poor, to the Law, and to all good Reason; In that the Widows and Fatherless of these that own some Truths of the Gospel, which our Nation hath not yet received, are cast out of their Birth-Privileges, as if they were not Subjects of this Realm, when yet both the Law, and every Faithful Magistrate stands ready to show them equal favors with others. If ye fulfil the Royal Law, according to the Scripture, Thou shalt love thy Neighbor as thyself, ye do well; but if ye have respect to Persons, ye commit sin, Jam. 2. 8, 9.

SECT. II. Of burying the Dead, &c.

The Burial of the Dead is a Moral Duty, as it is an evidence of Humanity, and yet hath no Form prescribed in the Word of God for the Solemnity to be used on such occasions. That therefore which may most improve the Death of our Friends to our own preparation for Death, and give demonstration of our love to the Deceased, with our hope of his Resurrection, is most useful at such opportunities; be it a word of Exhortation, with solemn Prayer, for the better preparation of ourselves for the day of Dissolution, &c. Usually of old Burials were solemnized with Lamentation. Gen. 25. 2. Abraham came to mourn for Sarah, and to weep for her; yea, with great Lamentation, as when Stephen was buried, Acts 8. 2. and sometimes with Fasting, 1 Sam. 31. 13.

But for the place of Burial, we find it was at Men's liberty also, some preparing their own Sepulchers in their Gardens: Nor matters it much so the Dead be buried, in what part of the Earth we make restitution of that Earth which we have carried about for a small moment. Yet this I must say, That Births and Burials are material Passages concerning Human Affairs, and therefore public notice would be taken of such Changes. And here the Baptized Churches should not be rejected, but some care taken for the keeping in memory the Births and Burials which happen to be among them, for the avoiding of such Controversies as are wont to arise about Matters of Estate, &c.

Nor is it rational to debar them the benefit of the common Burying-Places, since they do pay all Impositions for the Fencing, and orderly keeping of the said places, as they have frequently been in late Times; yea, so inhumane hath been the usage of some, that they have been taken out of their Graves, drawn upon a Sledg to their own Gates, and there left unburied. Thus did certain of the Inhabitants of Croft deal with one Mr. Robert Shalder, a Baptized Believer, Anno 1666. to the eternal infamy of the doers of that cruel Act, whilst his Epitaph lives to keep in memory that sordid Action, viz.

For any to make it unwarrantable for the Baptized Churches to bury their Dead among their Neighbors, though of differing Opinion in Point of Religion, is a gross vanity; and it were as idle, as to say, we may not dwell in one House or City together; nay, much more absurd, for the Dead know nothing, cannot injure one another, but the Living may. This was Tillam 's conceit, that prodigious Apostate, who instead of promoting Truth in an amicable way, made it odious in the Eyes of all Men, by the foolish Niceties wherewith he had encumbered it, together with his Jewish Ceremonies.

SECT. I.

SO well do we know the signification of Usury, that we need not (as some) to inquire of the Hebrew, Neshec; the Greek, 〈 in non-Latin alphabet 〉 ; or the Latin Foenus, for the meaning of it: Because the biting, oppressive, and painful breeding quality, and travel of the thing itself, sufficiently declares it to thousands, who can interpret that hard word without any Dictionary save their own Experience.

Did we not see the Scriptures everywhere neglected, we might wonder that Usury (as it oppresseth the Poor) should have any place among Christians, because it is therein so evidently marked for a thing unlawful, that those that run may read it if they please: For thus it is written, Exod. 22. 25. If thou lend Money to my People, to the Poor with thee, thou shalt not oppress him with Usury. Levite. 25. 35, &c. If thy Brother be impoverished, or fallen into decay with thee, thou shalt relieve him, and as a Stranger, or a Sojourner, so shall he live with thee; thou shalt take no Usury of him, nor vantage, or more than thou gainest: Thou shalt not give him thy Money for Usury, nor lend him thy Victuals for increase. Deut. 23. 19. Thou shalt not lend upon Usury to thy Brother, as Usury of Money, Usury of Meat, Usury of anything that is lent upon Usury.

Thus we see the Law of God is express against Usury, only it seemeth to be with some limitation, as when the Rich Man lendeth to the Poor. And though the Prophets sometimes speak against Usury, without mentioning this Limitation, we may not suppose that they contradict the Law of Moses. Nor is it reasonable, that the Rich who borroweth only to advance his Estate without any necessity, should have the benefit of other Men's Money without some valuable consideration; provided that the Party which lendeth, be of a lower Estate than the Borrower, or could make use of his Money another way to his probable advantage; otherwise it is not to be doubted that the Lord hath given this Law against Usury, to preserve Friendship among all Persons of what rank soever.

Let us therefore hear the Voice of the Prophets in this Matter; and first Ezekiel complaineth against Jerusalem, saying. — Thou hast taken Usury, and Increase; and thou hast greedily gained of thy Neighbors by Extortion, and hast forgotten me, saith the Lord. Where we see, that greedy Gain, which may be in Men's common way of trading together, and Extortion, which (according to Arias Montanus ) is Deceit; is not only prohibited, but Usury also is in like manner censured in this place, especially as it was used to the oppression of others, for so it is commonly used. And the same Prophet joins it with oppressing the Poor, Ezek. 18. 17. And so doth Solomon, Prov. 28. 8. He that by Usury and unjust Gain increaseth his Substance, he shall gather it for him that will pity the Poor.

But so many are the difficulties which attend this Subject in respect of the variety of Circumstances, as well in respect of Persons Capacities, as their Necessities, Motives, and Ends, in Borrowing and Lending, that I find the wisest Casuists resolve upon no more peremptorily than this, viz.

That all Usury which is an absolute Contract for the mere Loan of Money, is unlawful, both by Law Natural and Positive, both Divine and Human.

How the Divine Law prohibits Usury, we have seen in part; and that direction of our Savior, Lend, looking for nothing again, may seem to be a Commentary upon the Law against Usury: for, to take the words in the easiest sense that may be, they plainly show it's a Duty to lend to those freely, which cannot in likelihood recompense us with the like kindness: But we do no kindness at all to him to whom we put our Money to Usury; but he doth us a kindness, by paying us more than the Principal. So that our Savior seems to speak this on design, to restore true friendship and neighborly kindness among Men; which Usury is a very great Enemy unto, take it at the best, because indeed it takes away that commendable respect which Men are to show one to another, in lending to one another freely, which we know is of a very obliging nature among Men: Whereas on the contrary, Usury is a kind of mischievous Canker, or gnawing Worm, which eateth out Charity or good Will from among Men, and more especially from them that have most need of it.

The Jews had a liberty to lend Money upon Usury to a Stranger; which some conceive to intend only the Canaanites, whom they could not destroy, and so became Sojourners among them. Thou mayest lawfully take Usury of him whom thou mayest lawfully kill, saith Ambrose, meaning the Canaanite, whom God designed to destruction. But how large soever this Liberty was, yet it is certain our Savior takes away this partial kindness, when he teacheth us to love our Enemies, and not to lend to, or salute our Brethren only, because this was no more than Sinners could do one to another; and therefore he teacheth his Disciples to do something which is singular, or more than is done by others in these Cases. But to lend to our Friend or Enemy only upon Usury, is a kindness something less than Heathenish, as I shall presently show.

SECT. II. Many Heathens by the Ligbt of Nature hated and opposed Usury.

The Learned have observed, That Plato and Aristotle both condemned Usury as unlawful and unnatural. Cato is more severe, making it worse than Theft; because if a Man borrow an hundred pound, a Thief comes and takes it only from him; but the Usurer comes after, and robs him over again, and takes eight or ten pound more from him; which is very inhumane, and against the Light of Nature. Mr. Fenton out of Plutarch, renders Usurers to be Devils, and by their policy, such as turn the Hall of Judgment into Hell; because the Usurer cozens the Law, by writing into his Bill or Book more than he delivered; so the Law taking Use to be a part of the principal Debt, is deceived, and causeth the whole Sum to be paid. Yea, such Bonds as commonly Usurers will have, Plutarch likens to the Chains and Halters which Darias sent to Athens to bind the Prisoners there. And B. Hall, out of Alexand. Gen. dierum, That Usury hath been interdicted in all times, as appears (saith he) sufficiently by the Records of Egypt, of Athens, of Rome; and not only by the restraint of the Twelve Tables, and of Claudius and Vespasian, but by the absolute forbiddance of many Popular Statutes. To be short, The Light of Nature teacheth Mankind to tender the preservation of many rather than a few, when it is in our power to do it. Now we know that Usury enricheth but here and there one, but decayeth many, and especially when the Borrower loseth by some accident, the Principal, or some part thereof. Now Reason wills, that he that hath a certain Profit, should go some hazard, and not he that hath only an uncertain hope of Profit to hazard all. Mankind was never taught to be so cruel one to another by the Principles of Nature or Humanity. And beside, this custom of Usury hath destroyed (or tends to destroy) that natural Property which showeth a Man to be a kind and merciful Creature, Psal. 112. 5. kind to all, even them that have no absolute necessity, and merciful to the Poor in their necessity.

Finally; It destroys the Law of God (so I think I may call it) in the case of Lending, and perverts the Law which God hath given in the case of Hiring. For thus saith God, Thou shalt not shut up thy compassion, but shalt lend, Deut. 23. 8. Now Hiring cannot properly be called Lending; which is an Act of Mercy, and also a Testimony of our Love and true Kindness one towards another. And that it perverteth the Law of God concerning a thing which is hired (seems probable); Which being lost, without the fault of him that hired it, is not to be restored, because it came for his hire, Exod. 22. 15. True it is, it is also said, That if the Owner be not by, then the Borrower shall make it good. The Reason is evident, because it's a very difficult thing to know, whether what a Man lends, be not lost through his want of care that hired it. Otherwise the reason of the Law is the same, whether the Owner be present or not.

SECT. III. Councils and Fathers of the Church of Christ against Usury, and that it hath been the cause of much Evil in Nations.

That such as were known to be Usurers among the Clergy, they were to be put out of the Ministry, by the Sentence of the first Nicene Council; which is of great Antiquity, about 1340 years ago; whence we see Usury was held by them in detestation, whilst it rendered Men unfit to serve in the Ministry. And more strictly did the Lateran Council deal in this case, decreeing that Usurers openly known, should be denied Communion in their life time, and Christian Burial after their Death, till their Heirs had restored their Usury.

And yet more severe we find the Council of Vienna, as alleged by Bishop Hall, and Mr. Fenton, who condemned for Heretics such as should say that Usury is lawful, or that should say, It is no Sin. In the twelfth Canon of the first Council of Carthage, Usury is condemned for filthy Lucre. And the Usurers excommunicated by the Council of Elebertin. Can. 20.

Thus much for the Councils. Let us hear the Fathers also.

First, Basil, that Holy and Excellent Man, ranketh Usury with great Enormities; but chiefly he inveigheth against lending to the Poor upon Usury, as an inhumane thing. Usurers themselves he complains of as Devils, which follow the course of the Moon, and afflict poor Men with a foul ill Falling-Sickness.

Chrysostom is very express (or the Homilies which go under his name:) for while Usury seemeth to give, saith he, it taketh away; while it seemeth to succor, it oppresseth; while it delivereth from one Bond, it intrappeth in many. It lulls Men asleep like the poison of Asps, and as Leaven, it converteth the whole substance into its own nature, that is Debt.

Lactantius saith, Usury corrupteth the benefit of Loan against Charity; it taketh that it ever gave, against Justice. A Righteous Man will not be polluted by such Gain, but will ever have his Lending reckoned among his good Deeds.

Ambrose tells us, There is nothing more horrible than an Usurer, he is an odious Man, and his Money a Viper.

And Augustine concludeth, That Usurers belong not to the Church of God, ad Macedonius.

Bernard is greatly displeased with the Sin of Usury, counting them that lend not but upon Usury, rather Baptized Jews than Christians.

Thus we see, That Usury is censured by the Holy Scripture, by the consent of Nations, by the Ancient Writers in the Christian Church, which must needs put an awe upon any serious Christian how he meddles with it, yea, to keep it at the greatest distance. And not only to beware of it, but of everything which is like it; as if a Man sell any Goods to a day, if he exact upon the Poor in his necessity, he steps into this condemned Path. Nor is there any Rule to order Men in these cases, like that of our Savior, Whatsoever ye would that Men should do unto you, do ye even the same to them.

Having seen the Duty of the Lender, it may be good to put the Borrower in mind of his Duty also; for there is a very great fault in many who borrow Money of their Friend, and then take no due care to pay it again, and at the time appointed, which is a great evil. Promises and Covenants are solemn things among Men, and ought to be kept with all possible exactness; otherwise Friendship is in danger to be weakened, if not lost, which is one of the preciousest Jewels among Men.

And, 1. It is no way safe for Men to borrow of another without need; better to be content with such things as we have: for they that make haste to be rich, fall into no small temptation: And it often falleth out, that by borrowing unnecessarily, Men bring themselves to ruin; God not blessing their bold Adventures; and then the Borrower becomes Servant to the Lender: wherefore let every Man that loveth freedom as a Man, keep himself from being a Debtor, if possible, for it is a great blessing to be free in that case, Deut. 15. 6.

2. Let all Men, but especially Christians, beware of that Character of a Wicked Man, Psal. 37. 21. The Wicked borroweth, and payeth not again. It is a bordering upon this Evil, when we detain what we borrow without the leave, and to the hurt of those of whom we borrow. Owe nothing to any Man, saith the Apostle. And though this may require a free discharge of all those Debts of Love which we owe to Men, and to Christians especially, yet it is no ill interpretation to understand it, of paying to every Man his own. This shall honor the Truth greatly, whilst the contrary is a very great scandal to Religion, and a shame to Professors.

SECT. I.

FAmily-Government is the Original of all Governments among Men, and is therefore to be maintained with all due care and conscience; In which, the Heads, and Subjects, and the Duties of each in their respective places are to be considered. For although the Husband and Wife be one Flesh in respect of the Marriage-Union, yet the Authority or Power of Government is committed to him, as the Head or Ruler: Gen. 3. 16. Thy desire shall be to thy Husband, and he shall rule over thee; not in severity, or by punishment, (as Diodate expoundeth it) but by wise Counsels, and a just Sovereignty, to command in all lawful Domestic Affairs, fit for a Man to be concerned in: For the Wife is commanded only, to submit to her own Husband, as is sit and meet in the Lord. And consequently the Husband's command over his Wife, is no farther to be extended; for 〈 in non-Latin alphabet 〉 , is better rendered by sicut convenit, as it is meet, comely, or convenient, than by oportet, as it must be; and therefore is the Husband charged in verse. 19. that he be not bitter against his Wife. For though it be necessary, that the Husband maintain that Authority which God hath given him, because of the Trespass which the Woman committed against her Husband; yet there is no Government in the World which necessarily requires an amicable management so much as this: and therefore the Apostle excellently sets out the nature of the Husband's Authority over the Wife, by the Authority of Christ over the Church, Ephes. 5. 23. For the Husband is the Head of the Wife, even as Christ is Head of the Church. Wherein he doth not diminish the Power of Husbands, but rather advance it, only he would have them learn of him, that is a most gentle Lord, to exercise their Dominion, in commanding, reproving, and counseling after his Example: and not to turn that wholesome Order between Man and Wife into Tyranny and Persecution; as it is too frequently found in many Husbands, to the reproach of their Persons and Authority. And on the other hand, 'tis as dishonorable, and many ways no less pernicious, for the Husband to suffer his Sovereignty to be made of no signification, that his Wife, who ought to be his Subject, becomes his Superior; this is one of the things which the Earth cannot bear, Prov. 30. 21, 22. Either the Power of Government must be kept in its proper Subject, or else not only Families, but Kingdoms are laid open to ruin and all perturbations, and in the end to destruction. Such Rulers are compared to Women and Children, Isa. 3. 12.

But the Power to Rule, &c. is not all that pertains to the Head of a Family: Such Honors usually infer great Duties; for the Husband is to love, defend, and provide for his Wife, and this as he would do it for himself. Ephes. 5. 28. So ought Men to love their Wives, even as their own Bodies. He that loveth his Wife, loveth himself: for indeed she is a part of himself, They twain shall be one Flesh, verse. 31. And this in the demonstratives of it, is called Honor by the Holy Ghost, 1 Pet. 3. 7. Giving honor unto the Wife, as unto the weaker Vessel. Not to contemn or despise their Wives, because of their weakness, but rather to indulge their infirmities, and to cut off all occasion of offense from them; for it is the property of true Love to forget, and pass by many weaknesses. Thus Christ deals with his Spouse, and thus ought Men to deal with their Yokefellows. For it is an insupportable sorrow, when a Woman hath forsaken all Relations in the World to consort with her Husband, and then finds not his Heart with her; this is called a treacherous dealing, and reproved by the Prophet Malachi 2. 14, 15. The Lord hath been witness between thee and the Wife of thy Youth, against whom thou hast dealt treacherously; yet she is thy Companion, and the Wife of thy Covenant. Did he not make one? [when yet (had he intended thou shouldst set thy love upon many) he had the residue of the Spirit, and could have made many Wives for Adam ]: But wherefore made he one, and no more? Surely, that he might seek a Godly Seed, (or an Off-spring to be produced in a chaste and lovely way) and that a Man's Affection should not run out to every lustful Object. Therefore take heed to your Spirit, that none deal treacherously against the Wife of his Youth: For the Lord hateth putting away: And yet he that putteth his Wife out of his Affection, dealeth no better than he that divorceth her. This want of love between Husband and Wife, is a grievous Iniquity, a treasonable Impiety, hateful in the sight of God; and yet it is that which Satan prevails to ensnare Men with, to the provoking the Majesty of Heaven against them, to the evil example of their Families, and to the perdition of their own Souls. God will be avenged on this Generation for this Iniquity. Jer. 5. 7, 8, 9. How shall I pardon thee for this? — everyone neigheth after his Neighbors Wife: Shall I not visit for these things, saith the Lord? Shall not my Soul be avenged on such a Nation as this?

The Husband ought, as the Head, to defend and provide for his Wife: God hath given him a capacity many ways above hers, therefore he must bear the greater burden. When thou seest thy Wife sinking under any pressure of Mind or Body, thou art to bear the burden; and with thy courage and prudence to strengthen her, and divert her fears and sorrows; for under God she hath none to flee to like thee, to whom she may with safety impart her Troubles of Mind, or Infirmity of Body: Thou therefore art required to dwell with her according to knowledge; not as a stranger to her Condition, but as one that best knows how to sympathize with her in all her Temptations or Infirmities, which are common to the weaker Sex. The Christian Man's greatest care, should be to live with his Wife, as a Joint-Heir of the Grace of Life, and therein to help her, lest Satan beguile her of that Inheritance, as he beguiled Eve of an Earthly Paradise. In this behalf the Christian Husband is to take care that no Temptation prevail to shut his Mouth from praying for his Wife, and with her also; 1 Pet. 3. 7. As being Heirs together of the Grace of Life, that your Prayers be not hindered.

And for external Things which concern this Life, the Apostle showeth the care of the Husband to be, in the first place, how he may therein please his Wife, 1 Cor. 7. 33. And as her Judgment was, to bring forth in sorrow; so his Sentence was, in the sweat of his Face to eat Bread; the Lord assigning to Man the Labor of the Field, and to Women a proportionable Travail. And this Decree hath continued in general to this day. The very Infidel takes care for those of his own House, as Paul testifieth, and experience confirmeth; yea, some of them are wiser in their Generation than the Children of Light. Let not then the Christian Husband be worse than an Infidel, as either by indiligence, or profuse and vain expense, to expose his Wife to misery; as the manner of some is in these days, who pretend to Christianity, but know it not, for it teacheth to live Soberly, Righteously, and Godly in this present Life, and to provide things honest in the sight of all Men.

SECT. II. Of the Duty of Christian-Women towards their Husbands.

It is the ornament of any state of Life, for Persons to keep to that place where God hath set them. Women, even Christian-Women, are by the Law of God made Subjects, in reference to their own Husbands Ephes. 5. 24. Therefore as the Church is subject to Christ, so let the Wives be to their own Husbands in everything: And verse. 22. Wives submit yourselves to your own Husbands, as unto the Lord; or as unto him whom God hath constituted a Lord over his Wife. And hence it was that Sarah called her Husban'd Lord, not ironically, but submissively, as knowing that state of subjection to which Women were assigned by the Authority of Heaven. Wherefore the Apostle urgeth Christian Women with this notable Example, 1 Pet. 3. 6. Even as Sarah obeyed Abraham, calling him Lord; whose Daughters ye are as long as ye do well.

For the due performance of which dutiful Obedience, there must first be imprinted in the Heart of the Wife, a due remembrance of the cause of her Subjection, which was the deceiving of her Husband, and so exposing him and herself to mortality and misery.

Secondly, She must remember that it was not Man himself, that set up himself as a Ruler or Lord over her, but it was God's own act; she therefore obeyeth God, whilst she obeyeth her Husband according to God's Ordinance: And consequently when she contemneth his just Authority, she sinneth against the Authority of Heaven itself, and doth greatly aggravate the first Transgression. Let not Christian-Women (as those that are strangers to Righteousness) make a mock or sport of their Obedience to their Husbands, lest the Lord punish such careless Women as will not hear the Voice of the Lord, Isa. 32. 9, 10.

This Obedience of Women to their own Husbands, standeth, first, In faithfulness and constancy of Affection, the strongest motive to all other steps of Obedience: Such a Wife is described by Solomon (called by the name of Lemuel ) Prov. 31. 10. to the end; Who can find a virtuous Woman? for her price is far above Rubies. The Heart of her Husband doth safely trust in her, — verse. 26. She openeth her Mouth with Wisdom, and in her Tongue is the Law of Kindness. Yea, She will do her Husband good, and not hurt, all the days of her life. And for the furtherance of this part of their Duty, The Elder Women among Christians, are under some charge and care to teach the young Women to be sober, to love their Husbands, to love their Children, to be discreet, chaste, keepers at home, good, obedient to their own Husbands, that the Word of God be not blasphemed, Tit. 2. 3, 4, 5.

Secondly, It becomes Christian-Women to obey with readiness the just Commands and Directions of their Husbands. For where there is no Commander, there can be no Government among Men; This Authority therefore of the Husband must be preserved, or else God's Ordinance is made void.

Thirdly, The Wife may not lawfully enter into contention with her Husband in things doubtful, but to give place by silence; That is her Ornament, 1 Pet. 3. even a meek and quiet Spirit. And when▪ever she puts that Garment off, her nakedness appears, and her shame is manifest; for no Subject ought to enter into clamour with his Superior, but must give place till the Matter can be otherwise found out, otherwise there can be no peace, (or else Authority must be violated, even in things which are as probable on the side of the Ruler, as the Subject). So it's necessary between Man and Wife: for if the Husband's Power be not sufficient to forbid Contention about things uncertain, he is but a Cipher in Government, and the Children signify as much as he. This contentious Spirit, Solomon hath often censured in his Book of Proverbs, comparing the contentions of a Wife to a continual dropping; and again, A continual dropping in a rainy day, and a contentious Woman are alike: and determines positively, That it is better to dwell in the corner of the House top, than with a brawling Woman in a wide House: And maketh it the Character of a foolish Woman to be loud or clamorous. How greatly then are all good Women bound to watch against that ill custom of brawling in their Families, contending with their Husbands, and oftentimes for they scarce know what: and let them remember, that though their Husbands be in the mistake, yet they are the Superiors, and are therefore reverently to be treated; for thus did Holy Women who trusted in God, adorn themselves with a meek and quiet Spirit. But how could they be exhorted to be meek and quiet, if they took not occasion to be otherwise, or at least if they did not refuse to stir up strife and contention. Now the Wife is expressly commanded to reverence her Husband, Ephes. 5. 33. Nevertheless let everyone of you in particular, so love his Wife even as himself; and the Wife see that she reverence her Husband. How then shall you be able to behold the light of this Text, when you dishonor your Husbands, as it is the manner of many in this our Nation, if they know any infirmity in their Husband, that is the subject of their Discourse. Against which ill custom, It becomes Women professing Godliness to give their Testimony, by Word, and by better Examples. And as an inducement or farther motive to do their Duties in their subject-walking towards their Husbands, not only to the good, but to the froward also, (for too many such there be) I will commend to their consideration, the behavior of virtuous Monica the Mother of Augustine, which himself hath thus recorded.

When she proved marriageable, she was bestowed upon a Husband, whom she was as serviceable unto as to her Lord, endeavoring thereby to win him to thee, [meaning to the Lord, and then setting down the high provocation which she had by his uncleanness, and with what patience she bore it]. He adds, That he was of a very hot and choleric Nature. But (saith he) She knew well enough that a Husband in choler is not to be contradicted; not in Deed only, but not so much as in Word. But so soon as he was grown calm, that she saw her opportunity▪ would she render him an account of her Actions, if so be he had been offended upon too sleight occasion. Then Augustine goes on to tell how she counseled those Women that would complain of their Husbands hard dealings, and show the signs thereof, for they were Heathens: Her words were these; From the time you first heard these Table-Laws which they call Matrimonial, you should account them as Evidences whereby yourselves were Subjects; and that therefore being always mindful of that estate and condition, you should not pride up yourselves against your Husbands, nor to be too free of your Tongues.

Let Christian-Women not despise to imitate every worthy Example, and among the rest this of Monica, that so those who will not be won by the Word, may be won by the good Conversations of their Wives, coupled with such a reverend fear of offending their Husbands, that they being engaged by your Virtues, may thence conclude with Solomon, Prov. 31. 30. Favor is deceitful, and Beauty is vain; but a Woman that feareth the Lord she shall be praised.

SECT. III. Of Family-Devotion, and the Government of Children and Servants.

Family-Devotion is a Subject of some difficulty, in reference to what is necessarily the Method and Quantity thereof. But the necessity of the thing cannot be doubted, when we hear the Parents required to bring up their Children in the nurture and admonition of the Lord, Ephes. 5. 4. And also a severe Judgment denounced against the Families which call not upon the Name of the Lord, Jer. 10. 25. as well as against the Heathen which know not God. Yea, All Kingdoms which call not upon the Name of the Lord, are under the like comination, Psal. 79. 6. From whence we conclude the Universality of this Duty, and so to each particular Family.

Family-Devotion may be considered in these two things, Prayer with Thanksgiving, and Admonition with Instruction; and these things to be performed, either in a constant course, or occasionally. Our Savior encourageth to diligence in the Duty, Luke 18. 1. And Paul seems to bring it to a Family-Exercise, Col. 4. 1, 2. Yet I find no positive direction that it ought to be the Exercise of a Family every day; though doubtless, where Families are so composed, as to attend Religiously upon such a constant Devotion, it is a very lovely and blessed thing, and comes the nearest to these general Rules; Continue in Prayer, and watch in the same with Thanksgiving: Pray always, in everything give Thanks; for this is the Will of God in Christ Jesus concerning you.

For Examples we find them various. In the old World we find that Cain and Abel did sacrifice to the Lord, Gen. 4. 4. And that in Seth 's time, Men began to call upon the Name of the Lord, Gen. 4. 26. But of their daily Devotion there is no account given in all that is said of the old World; only this we may gather, that Religion did flourish in the old World for a time; because the Sin charged upon those in the latter end of that Dispensation, is, that they had corrupted the way of the Lord, Gen. 6. which implies, That the way of the Lord had been known and observed in the Times precedent. What manner of Devotion Noah observed after the Flood, is not signified in respect of his daily Exercise; only we find that he offered Sacrifice when he came out of the Ark, Gen. 8. 20. The like we find in Abraham, who upon occasion did offer Sacrifices to the Lord; and it appears his Son Isaac when a Youth understood that way of serving the Lord, Gen. 22. 7. And Isaac spake to Abraham, and said, My Father, — Behold the Fire and the Wood, but where is the Lamb for a Burnt-Offering? But what Devotion, in respect of daily Performances was used by this Man of God, I find not; for those Solemnities of sacrificing after this manner, was in all likelihood done only upon special occasions. And the same appears from Job 1. 5. That Moses gave any precise order to Israel concerning Family-Devotion, is not very clear, unless perhaps we may gather it from Deut. 6. 7. And these words, which I command thee this day, shall be in thy Heart, and thou shalt teach them diligently unto thy Children. The Example of David and Daniel is more express, Psal. 55. 17. Evening and Morning, and at Noon will I pray. Dan. 6. 10. He kneeled upon his Knees three times a day, and prayed and gave thanks before his God.

In the New Testament no precise Order is set down for Family-Devotion; yet we have seen the general Rules there given concerning that Duty, show that it ought to be frequent; and so doth the Prayer which our Lord hath taught us, Mat. 6. 9. We conclude then from these considerations, That it becomes all Christian-Families to devote themselves to God by solemn Prayer, with as much frequency as they can; and though they are left at liberty as to the Days, or Hours, yet let us not use this Liberty as an occasion to the Flesh, as I fear many do, to the total neglect of this Christian-Devotion, or Family-Religion; which is a part of that Religion which all Mankind owes to God. Let not then the Families of Christians be strangers to the Sacrifices of the Law of Nature, established by the Gospel, which is the Fruit of our Lips, even Prayer and Praises, or giving Thanks to his Name, who is worthy to be praised, and that continually; and as often as we can, let us do it with that freedom of Spirit, that it may not be a matter of constraint, but a free-will Offering.

Chrysostom upon these words, Ephes. 6. Pray always, &c. hath these words, Do not divide the day into several times; for hear what he saith, Come unto God at all times, for the Scripture saith, Pray without intermission. And surely it is not the setting sometimes an hour apart, that will answer the Mind of God, unless the Heart be devoted to God at all times: Yet these Opportunities are needful divers ways, and especially for the Instruction of Youth, who are to be brought up in the Nurture and Admonition of the Lord, And part of this Nurture must needs be solemn Prayer, because Admonition of the Lord, comprehends all that Instruction concerning the Knowledge of God, which we are capable to minister unto them. And beside, it is as meet they be taught to pray to God, as any Duty whatsoever, because all Mankind owe that obedience to God, as a common Father to them all, in whom they live, move, and have their being; though perhaps they cannot as yet call him Father upon a Christian account, yet he is their Father in the common acts of his Providence; he is the God of the Spirits of all Flesh, and they are all the Off-spring of God; And from that Relation which they have to him as his Creatures, and as having a dependence upon him, (for without him they cannot subsist) they stand obliged to worship him, by calling upon his Name. And hence I conceive it's meet for Christians to teach Youth the Lord's Prayer, so they teach them the different Relation Men have to God as his Creatures, and as Christians; that so being taught to fear God whilst in a state of Nature, they may be fitted to be incorporated with the Church in a state of Grace. Prov. 22. 6. Train up a Child in the way he should go, and when he is old he will not depart from it.

Now for the better Instruction of Children and Servants in Christian-Families, it is very needful that the Charge given to Israel be observed by all Masters of Families; namely, To talk of the Sacred Scriptures at all convenient times, whether we sit in our House, go out, or come in, or travel upon the way; very good it is still to have in our eye the Duties we owe to our Sovereign Lord, and to admonish those under our charge, of the danger of Sin, the Justice of God, and his Wrath which is revealed from Heaven against all Unrighteousness of Men; and his Grace and Faithfulness, in rewarding those that fear him: And above all, to set good Patterns before our Children and Servants, and to hate to give them evil words, of to call them out of their Names, a very ill custom of the Tongue; which as the Scripture saith, is a World of Iniquity, for the Tongue being so let loose, the Fire of Hell is kindled, and then the end must needs be lamentable. Now let Christians exercise themselves in the Law of the Lord, and it will, through his Grace, prevent evil speaking. Wherewithal shall a young Man cleanse his way? even by taking heed thereto according to the Word of the Lord, Psal. 119. 9. Let Masters of Families then cause the Scriptures to be read in their Houses, and let them thus far become Doctors, as to put their Servants and Children in mind of such things as God hath enlightened them in. God made his Will known to Abraham, and the rather, for that he knew he would teach his Children what God taught him; and herein he is a good Example to all Godly Parents. And as we have an express charge, to bring up those under out charge in the Admonition of the Lord, so we find the Ancient Christians pressing the same thing.

Chrysostom, in Gen. 1. Hom. 8. I desire most earnestly, and do pray, that ye may be all in the Order of Doctors, and not only to be hearers of our words. And in Gen. 2. Hom. 10. He adviseth his Hearers, when they came home, to impart what they had heard declared by the Preacher; and also to take the Bible, and to deal Spiritual Meat to the Soul, after Dinner and Supper, &c. Yea, he sharply rebuketh also this gross neglect of exercising themselves in Heavenly Matters, in his 2 Hom. on Matth. 1. Tom. 1. And reprehends those particularly that plead the Incumbrancet of this Life, in excuse of such negligence.

And as the greatest motive to stir up Christian Parents and Masters to seek, by all due means, the conversion of their Children and Servants; Let them consider them, as the price of the precious Blood of the common Savior; and that if their Children and Servants perish for want of Instruction, it will be required at their hands, whilst they had the means and opportunity to instruct them, and yet would not. To him that knoweth to do good, and doth it not, to him it is sin, James 4. 17. Beware also of casting stumbling-blocks before Children or Servants, either by provoking them through too much severity, or by with-holding what is right or belonging to them, in Meat, Drink, Rest, Wages, and all due Encouragements; for we are also Servants and Children to our Heavenly Father and Master, from whom we have need of forbearance and compassion, and therefore should learn, by our own Infirmities, how to exercise kindness towards those that are under us. Col. 4. 1. Masters, give unto your Servants that which is just and equal, knowing that ye also have a Master in Heaven. Fathers, provoke not your Children to indignation, lest they be discouraged, Col. 3. 21. for we are all of one Mould, and have our successive turns in these differing states of Life, wherein we must not therefore be tyrannical, but study to leave good Presidents to those that succeed.

SECT. IV. Of the Duty of Children toward their Parents.

1. Here Children cannot have a better Instructer than God himself, who in the first Command, Exod. 20. hath provided, next to his own honor and service, that Children give the obedience and honor which is due to Parents; Honor thy Father and Mother, that thy days may be long in the Land which the Lord thy God giveth thee. The promise of Life here, upon Obedience, supposeth, or clearly inferreth the punishment of Death, to be the Portion of those that dishonor their Father or Mother: And so by the Judicial Law it was to be accordingly inflicted, Deut. 21. 18, 19, 20. — This our Son is stubborn and rebellious, he will not obey our Voice, he is a Glutton and a Drunkard. And all the Men shall stone him with stones that he die. Thus is the fierce anger of God revealed from Heaven, against those who are disobedient to Parents: Yea, they are ranked with the greatest Offenders, 2 Tim. 3. 3. And therefore let all Children beware, lest they incur the Indignation of the Lord, by setting light by Father or Mother; but contrariwise, let them study their Obedience, which lieth in these Particulars.

1. In having a reverend esteem of them, and behavior towards them: for if the Heart be rightly framed, all shows of Reverence will prove hypocrisy and vanity. Irreverence to Parents is a great Sin, For he that curses his Father, ought to die by the Law of God, Levite. 20. 9. Now this irreverent Speech, proceeds from an irreverent Heart: for where the Child hath his Parents in high estimation, he will not think of any execration concerning them. Contempt of Parents is compared to contempt of God himself. Isa. 45. 9, 10. Woe to him that striveth with his Maker, — Shall the Clay say to him that fashioneth it, What makest thou? Woe to him that saith unto his Father, What begettest thou? or to the Woman, What hast thou brought forth? Speeches of contempt towards Parents are in any case to be avoided, as a thing hateful to God. Ezek. 22. 7. In thee have they set light by Father and Mother: And for this, with other crying Sins, the Lord threatens them with destruction, as verse. 20. And for a reverent behavior, let all Children learn of Solomon, who though a King, sitting upon his Throne, yet remembered he his Duty; and dutiful behavior to his Mother; and therefore when she came into his presence, 'tis said, The King rose up to meet her, and bowed himself unto her, and sat down on his Throne, and caused a Seat to be set for the King's Mother, and she sat on his right hand.

2. The next step to honor our Parents, is Actual Obedience, which the Apostle gives as the meaning of the fifth Command, Ephes. 6. 1, 2, 3. It is not lawful then for Children to dispute the just Commands of their Parents, this reflects dishonor upon the Parents, as not sit to govern; and thus the order which God hath settled among Men, is violated. Great is the Authority which God hath given Parents over their Children, in reference to the things of this Life: Christ himself was subject to his Parents , probably did work of his Fathers Calling, for he is called a Carpenter . In the case of Marriage, Children are not their own; for, Numb. 30. 6. Though a Man's Daughter do make a Promise or Vow, (yea, though it be to the Lord) the Father hath power to disallow it, or make it void: So that Obedience to Parents is no other than a Divine Law, and not only a Politick or Civil Constitution; for all acts of Obedience required by Parents of their Children, are to be measured by the Will of God. Children obey your Parents in the Lord, for this is right; and all such Obedience is a comfort to Parents, and an Ornament to Children, Prov. 1. 8, 9.

The third step to honor our Parents sincerely, is to show them kindness, to help them as their need requires: Our Savior insisteth upn this as the fulfilling God's Command, to honor our Parents; and there is no ground to doubt but he hath a reverend Mind, and an obedient Ear towards his Parents, who will faithfully care for them and nourish them; this our Apostle terms a requiting our Parents well, Col. 3. 20. Yea, this is a thing very acceptable to God.

SECT. V. Of the Duty of Servants to their Masters.

Servants, and particularly Servants in Christian Families, and being of the same Brotherhood with their Masters, are strictly required, by Gospel Rules, to count their own Masters worthy of all honor, 1 Pet. 2. 18. And to do this sincerely, several things must be considered.

1. That God himself hath constituted human Society in such Methods, as that some must be Superiors, and others Inferiors, for the mutual help of each other: All cannot be Princes, some must be Subjects. Without Government all would be in confusion in the Republic; and the same may be said as truly of every Family. Wherefore the Servant must not say in his heart, Lord, why hast thou made me thus? or, Why hast thou set such a Man in an higher state of Life than I? But contrariwise, thou must learn to observe Paul 's rule, what state soever thou art in, therewith to be content.

2. That the way to be accepted of God, is not by being weary of the place where he hath set us, (be it higher or lower) but by being faithful in our places; for it is written, for the comfort of Servants, That what good thing soever any Man doth, the same shall he receive of the Lord, whether he be bound or free, Ephes. 6. 8.

And, 3. Servants ought to consider, That in God's own time he will either bring them to a more honorable state of Life, or put a period to their Service, which is (as it were) but for a moment.

Next to these Considerations, take a few Directions. And,

1. That you who are Servants, and especially Christian-Servants, do always labor to have true affection to your Superiors; for otherwise you will not make your Master's Business your own. And doubtless, as Love is the fulfilling of the Law to our Neighbor or Brother, so in a great measure it is the fulfilling of the Law of the Servant to his Master; because it will induce the Servant to do all things to the greatest content and advantage of his Master.

2. Let all good Servants nourish a Principle of fear and reverence towards their Masters: without this Men are not sit to be Servants in a Family; the want of this temper makes Servants imperious and careless. Hence the Apostle, Servants, be obedient to your own Masters according to the Flesh, with fear and trembling. For even in services of this kind, we do in the first place serve Christ, Col. 3. 24. whose Doctrine hath established this order of Life, and enjoined his Followers to be the most exact observers of these Duties respectively.

3. Faithfulness in a Servant is a necessary Qualification, without which a Man is robbed and spoiled in his outward Affairs, insensibly, from day today. For whether the Servant be given to purloin his Masters Goods, or to waste them extravagantly in any case; or to be idle, to spend his time unprofitably, in all these courses he is a continual robber of his Master, and God will certainly be the avenger of all such wrongs: for he that doth these things, is in some sort worse than a Thief upon the Highway, for in such an one Men put no trust; but must of necessity trust to their Servants, and ofttimes to leave all they have, in a great measure, in their hands. This robbery done by Servants, is called purloining, Tit. 2. 10. and opposed to good fidelity; which fidelity should be in all Servants, especially Christian-Servants; and being found there, it is said to adorn the Doctrine of God our Savior.

4. Servants must be obedient to their own Masters, and labor therein to please them well in all things, i. e. all their lawful Commands: for a Servant to dispute his Master in any just Command, is evil, and forbidden by the Apostle, Tit. 2. 10. Not contradicting or answering again. The Directions or Exhortations of the Holy Ghost concerning the Duties of Servants, are very pathetical in the nature and manner of expression. As Col. 3. 22, 23, 24. where Servants Obedience to their Masters, is required to be done with singleness of heart as to the Lord, and not to Men, knowing that of the Lord they receive the reward of Inheritance, for they serve the Lord Christ. And he that doth wrong, shall receive for the wrong which he hath done; and there is no respect of Persons. And again, Eph. 6. 5, 6, 7, 8. where Obedience from Servants is required to be attended with fear and trembling, singleness of Heart, as unto Christ; not with Eye-service as Men-pleasers, but as the Servants of Christ, doing the Will of God from the Heart, with good Will, doing service as to the Lord, and not to Men. And again, 1 Pet. 2. 18. Servants, be subject to your Masters with all fear, not only to the good and gentle, but also to the froward; for this is thankworthy, if a Man for Conscience towards God endure grief, suffering wrongfully. And here Christian-Servants, in unconverted Families, may be especially intended; and hence they must learn, That though they are Christ's Free-men, yet they are not disobliged from their Masters according to the Flesh, (as the Apostle speaks) but must now be content, not only to do their Service as afore-time, but must learn to suffer in such Families for Christ's sake, some wrongs which else they might avoid; but being on that account, they must take it patiently.

5. There is a great Evil under the Sun, That some Persons when they become Christians, think themselves less obliged to Humility, in giving reverence to their Masters who are Christians, than they were before; and so do often carry themselves carelessly and dishonourably in their places, contrary to that plain direction of the Apostle, 1 Tim. 6. 2. And they that have believing Masters, let them not despise them, because they are Brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit: These things teach and exhort. For Christianity is the greatest preserver of all Moral Duties that may be; yea, of everything that is lovely, honest, of good report, or that hath any Virtue or Praise in it.

6. In all this we do not put any bar against a Christian-Servant, for discharging any Christian Duty in things religious towards his Believing Master. He may put his Master in mind of his indiscretion, if he find him err upon that account, or perhaps in things pertaining to his Domestic Affairs. But then he must not come short of that civility which appears even among such as know not God. 2 Kings 5. 13. Here the Servant perceives how his Master acted imprudently, and undertakes to minister good counsel to him; but then he doth it as being mindful of his Masters Dignity, and his own inferior Capacity: My Father (saith he) if the Prophet had bid thee do some great thing, wouldst thou not have done, it? how much rather then, when he saith unto thee, Wash and be clean? Let all Christian Servants by this, learn civility and gentleness in their Expressions to their Superiors, that the Name of God and his Doctrine be not blasphemed; for it is the manner of Men, when they see failings of that nature in Christians, to reflect presently upon their Profession, with, Is this your Religion?

Finally; Let all Christian-Servants beware of disclosing the secrets of the Families where they dwell, (whether they have believing Masters or not): it is unlikely but some Infirmities will be found in the best of Men, and their lawful Concerns may require secrecy. When the Apostle gives general Rules against tattling, 1 Tim. 5. 13. or against being busiebodies in other Men's Matters, 2 Thess. 3. 11. Against whispering, backbiting; and expressly forbids all Christians to speak evil of any Man, Tit. 3. 2, 3, 4. How greatly doth it concern Servants to avoid these things, with respect to the Families where God hath placed them? It is an evil custom among some Servants, when they meet together, to deride and vilify their Masters; when if they were faithful, they would suffer no Indignities to be cast upon their Superiors; which lawfully they may avoid, or make Apologies against. And let me advise all Christian-Servants, to be much with God by Prayer in secret, that they may be kept from the Temptations which attend that state of Life. We are apt to be impatient of Servitude. And let them beware of discomposing the Families where they are for Holy Duties. A cross and intractable disposition in a Servant, stops the mouth of a Master sometimes, when he would, as a Christian, communicate good counsel to his Family; and thus one evil Member injures the whole House.

SECT. I.

IT is supposed by some, that there is scarce anything a greater obstruction to the conversion of the Jews than this, That they are bound to forsake the Law of Moses, in the Rites and Ceremonies of it, when they become Christians: And not only so, but the same do also question, whether the Gospel do indeed annul the Law of Ceremonies, with respect to the Jews to whom it was given.

To this we say, Where-ever the Gospel is truly received, the Law, as aforesaid, must needs vanish away. Yea, it is made void de jure, by virtue of the Life, Death, Resurrection, and Glorification of the Son of God. For he came to fulfil the Law, not to destroy it, as a thing not worthy his observation; but to fulfil it, as he fulfilled the Prophecies which went before of him; which from the time of their accomplishment, serve for no farther use, than as the same may be alleged, to show how they were fulfilled by him. And thus he is the end of the Law for Righteousness to EVERY ONE that believeth, even to the Jew, as well as to the Gentile.

1. This will appear from Rom. 7. 1, to 7. where first the Apostle directs his Speech to such as knew the Law. Secondly, Shows that the Law, which had been given to the Jews, was of the nature of the Law, by which a Woman is bound to her Husband, so long only as her Husband liveth, during which time she may not be married to another, without being called an Adulteress. But if her Husband be dead, she is free from that Law; so that she is no Adulteress, though she be married to another Man. All which is applied to the liberty which Men had from the Law by Christ Jesus. Vers. 4. Wherefore my Brethren, ye also are become dead to the Law by the Body of Christ; that ye should be married to another, even to him who is raised from the dead, that ye should bring forth Fruit unto God. And verse. 6. But now being delivered from the Law, that being dead wherein we were held, that we should serve in newness of Spirit, and not in the oldness of the Letter. So that unless a Woman may lawfully have two Husbands at the same time, no converted Jew can observe the Law of Ceremonies, and worship Christ according to the Gospel at the same time. Now the first being no way lawful, the second cannot be asserted to be lawful, without contradicting the Apostle, or making him to argue unintelligibly. For thus (or to this effect) he further reasons; If none can (according to Law) both worship God according to the oldness of the Letter, and in newness of Spirit: then none of you, Brethren (which know the Law) can worship God by keeping the Law of Ceremonies, and in the observation of the Gospel: But none can do the former, therefore you cannot do the latter. For, as the death of the Testator gave force or life to his last Will and Testament; even so it remains that all former Testaments, distinct from the last, were made void; among which certainly the Law of Ceremonies at least was included and annulled. Heb. 7. 18, 19. There is verily a disannulling of the Commandment going before, for the weakness and unprofitableness thereof. For the Law made nothing perfect, but the bringing in of a better hope did. And again, In that he said, a New Covenant, he hath made the first Old. Now that which decayeth and waxeth Old, is ready to vanish away, Heb. 8. 13. And these things are the more remarkable to the point in hand, because they were written and sent to the Jews for their instruction (purposely) about the abrogation of the Law, and its Sacrifices.

SECT. II. Legal Sacrifices are ceased, therefore the whole of the Mosaical Ceremonies are ceased.

To argue from so noble a part of those Ceremonies, as the Sacrifices were, to the abrogation of the whole, is a cogent demonstration. Now, that the Sacrifices of the Law, and among the rest the Passover, is abrogated, where the Gospel is received, is evident; because Christ was evidently typed out by the Paschal Lamb; 1 Cor. 5. 7. Christ our Passover is sacrificed for us. When he saith, Christ OUR Passover, he certainly excludes the sacrificing of any other Passover in the Christian Churches; and it is evident, that he writes his Epistles to the believing Jews, as well as to the believing Gentiles. Rom. 7. 1. I speak to you that know the Law; 1 Cor. 1. 2. To all that in every place call upon the Name of the Lord.

In the Epistle to the Hebrews, we have so full an account of the abrogation of Legal Sacrifices and Priesthood, as it's hard to speak more fully to anything, than the Apostle speaks to this very Point. For first he shows, that the Law had a shadow of good-things to come; not that it hath now a shadow, because the good things are now come; and therefore he tells us plainly, that these Gifts and Offerings were a Figure for the time then present: not for the time now present, but till the time of Reformation, which is the time of the Gospel, and Christ's more perfect Tabernacle and Priesthood, as verse. 11, 24. And when 'tis said, that those Sacrifices could not make the comers thereunto perfect; for then would they not have ceased. Doth he not plainly tell us, they are now ceased, because of their weakness or deficiency? Nor could they be said to have ceased among the believing Gentiles, for they were never given to them, but among the believing Jews must be their cessation, because they were they to whom only they were given. And when Christ cometh into the World, God refuseth to take pleasure in Burnt-Offerings or Sacrifices for Sin. And declared, that he speaks of those very Sacrifices which were offered by the Law. And then came Christ to take them away. Then said he, Lo, I come (in the Volume of the Book it is written of me) to do thy Will, O God. He taketh away the first, that he may establish the second. Surely nothing ever was, or can be, more expressly repealed, than the Legal Sacrifices and Offerings are in this place.

The Holy Ghost having thus shown the abolition of these Sacrifices of the Law, shows it further by the absolute sufficiency of Christ's Sacrifice, saying, This Man after he had offered one Sacrifice for Sins, forever: Mark! He offered one Sacrifice for Sins forever, meaning, that thenceforth there ought to be no more, nor any other Offering for Sin; and this done, he sat down on the right hand of God: Which we have again confirmed, For by one Offering he hath perfected forever them that are sanctified. And then further shows, that this is the very same Covenant which God promised to make with the Jews, even then, when he would put his Laws in their Hearts, and their Iniquities he would remember no more. Not that he would put the Law of Sin-Offerings in their Hearts, for he expressly saith, Now where remission of these is, (namely, where remission of Sin and Iniquity is) there is no more Offering for Sin. So that it is to impeach the sanctifying Virtue of Christ's Offering, for any Believer to offer any other Sacrifice for Sin; for it is certain, there remains no more Sacrifice for Sin, Christ having fulfilled all the Will of God in that respect; and therefore it is said, By that Will we are sanctified, by the offering up of Christ once for all.

And hereupon the Apostle exhorts the Jews, To draw near with a true Heart in full assurance of Faith; not to enter into the Holy Places made with hands, into which the Blood of Bulls and Goats gave entrance, but into the Holiest of all, into which Christ is entered, even into Heaven itself: Heb. 6. 19, 20. For Christ is not entered into the Holy Places made with hands, but into Heaven itself; there, and now, to appear in the presence of God for us. This is the new and living way which he hath consecrated, for the Jews as well as for the Gentiles, through the Vail, that is to say, his Flesh. The Jews therefore must not think to go to God by the old and dead way, for so the Law was said to be, Rom. 7. that being dead wherein we were held; and in that he saith, a New Covenant, he hath made the first Old. But having an High Priest (not High Priests) over the House of God, (not Houses) as if the Jews were to be a Church still of a Legal Form, and the Gentiles of an Evangelical; but as having one High Priest, and being one Church; and as having, according to God's Promise, one Heart, and one Way; let us draw near, &c. having our Hearts sprinkled from an evil Conscience, and our Bodies washed with pure Water; Let us hold fast the profession of our Faith without wavering. And very remarkable is that passage, Heb. 13. 10. We have an Altar whereof they have no right to eat, which serve the Tabernacle. What can be more plain than this, i. e. He, to wit, a Jew, that would yet addict himself to the Service of the Tabernacle, thereby did cut himself short of any right to the Sacrifice offered by Christ our High Priest. They have no right to eat of our Altar, saith the Apostle.

SECT. III. Showeth briefly the Abrogation of Circumcision; and therein the Abrogation of the whole Law of Ceremonies is further evinced.

It must be granted, That the Apostles (and especially Paul ) met with great difficulties in the case of Circumcision, and keeping of the Law. And there is no doubt but that great care was taken, that the Jews might not suddenly be run upon in that case; as that Speech, Acts 21. 20. doth plainly show, Thou seest, Brother, how many thousands of Jews there are, which believe, and they are all zealous of the Law: They do not say, and we are zealous of the Law; no, they make it not their own case, but their care was for the many thousands, whose zeal to the Law would certainly quarrel Paul, unless some expedient could be found to take off the prejudice which they had against him, by the report which they had heard, that he should teach the Jews which were among the Gentiles, that they ought to forsake Moses, &c. Now this Report was not wholly true, (nor perhaps any truth at all in it) for it is evident, that as yet he did comply with the weakness of the Jews, and therefore did be circumcise Timothy, Acts 16. 1, 2, 3. not because he thought the Law must be observed, but because of the Jews which were in those places: So careful was he to cut off occasion from the Jews, that for their sake he would bear with that, which was not necessary to be done. Howbeit, when he saw this temporizing about the Law was of no good consequence, but that the Judaizers began to disturb the peace of most of the Churches about it; yea, to awe, as it were, the very chief Apostles, Gal. 2. 11, 12, 13, 14, 15. Then Paul bestirs himself after another manner, and asserts the abrogation of Circumcision, upon the grounds whereby it was meet it should come to its end; and for this very cause was he persecuted more than the rest of the Apostles: But there had been no reason for this, had he only taught that the believing Gentiles ought not to be circumcised; for all the Apostles took courage to determine that case together with Paul himself, Act. 15. 22, 23.

But the grounds upon which Paul now preacheth down Circumcision, are such as free the Jews from the Yoke, as well as prevent the Gentiles from coming under the Yoke. I testify (saith he) again to every Man that is Circumcised, that he is a Debtor to the whole Law. Now if this was a good reason, why the Gentiles should not be circumcised, because it would make them Debtors beyond their Abilities to pay: Why may not this also be as good a reason, why the Jews should not be circumcised, seeing they could no more keep the Law than the Believing Gentiles? No, no, Peter had given a fair hint, to how little purpose it was for the Jews to be such Zealots for the Law, when he called it a Yoke, which neithey nor their Fathers were able to bear; and also called it, A tempting God to put the Yoke upon the Necks of the Disciples, who from among the Gentiles had turned to God; assuring the whole Assembly, That by the Grace of God they should be saved even as the Jews; where he that will, may easily see a notable Foundation laid to draw off the Jews from Legal Observances.

Again, Gal. 5. 1. when Paul saith, Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again in the Yoke of Bondage; Doth he not propound one self-same freedom both to Jew and Gentile? Or if he speak of either more especially, then he must be understood of the Jews, for they were most under that Yoke whereof he speaks, and were more inclinable to be still going back to it: and indeed they are particularly spoken to in some parts of this Epistle, as Gal. 3. 24. Wherefore the Law was our School-master to bring us to Christ. This could not be said of the Gentiles, who were without the Law: but Paul speaks of himself and the Jews more especially, in these words, The Law was our School-master, &c. And of them it might truly be said, Gal. 3. 23. Before Faith came, we were kept under the Law; and therefore of them it must as truly be said, When Faith is come, we are no longer under that School-master, verse. 25. Again, when he speaks of the former state of those believing Gentiles in Galatia, he does not include himself with them. Gal. 4. 8, to 17. Howbeit, when ye knew not God, ye did service to them, &c. but after ye have known God, how turn ye again, &c. But in the same Chapter, when he speaks more particularly to the Jews, then he includes himself with them in reference to their former state, as verse. 3. even so we, when we were Children, were in bondage to the Elements of the World. And hence it appears, this Epistle was written for the instruction of believing Jews, as well as for the believing Gentiles; and indeed as they are Christians, all distinctions of Jew and Gentile vanish. And therefore the Jewish Religion, according to the Law, cannot remain; for if it do, it must needs make a perpetual difference between the Jewish Church Christian, and the Gentile; insomuch as it would be improbable that they could communicate together: for whilst the Jew keeps the seventh Day, the Gentile works upon it. The Jewish Christian he is slaying Beasts, offering Sacrifice, circumcising Infants, burning Incense, blowing upon Trumpets, sounding of Cymbals; with a multitude of like Ceremonies; about all which the Gentile Christian is unconcerned. Now God is not the Author of Confusion in any Churches of the Saints; and it is certain, the believing Jew and Gentile may, and ought to communicate together; for Paul did so, he brake Bread with them: and Peter that first converted them, must not be supposed to deny communion with them. We conclude then, that the Law of Ceremonies, or the Law as it was the first Covenant in contra- distinction to the Gospel, is taken away by Christ, and the Christian Jew not bound to keep it.

• 1. Because it was necessary the first Covenant should be taken away, that the second might be established.
• 2. Because it was not lawful for the Church, to be married according to the Law of Christ, till the Bond of Moses was dissolved.
• 3. Because the Law was a Yoke too heavy for the Jews to bear, it was therefore necessary they should be eased of that Burthen.
• 4. Because, If it be not taken away, their Yoke and Burthen is made heavier by Christ, who commands all Christians to take his Yoke upon them. Which though it be easy in comparison to the Law, yet being added to the Yoke of the Law, it must needs make it more ponderous.
• 5. Because the reason why the believing Gentile shall not be circumcised, is as cogent why the Jew which believeth, should not be circumcised, viz. Because it makes the Circumcised a Debtor beyond his ability to pay; even to keep the whole Law.
• 6. Because the believing Jew hath as full remission of Sin, by Christ's Offering once made for Sin. It's therefore as unreasonable, that the Jew should offer for Sin, as it is for the Gentile. Seeing where remission of Sins is received through Christ, there is no more Offering for Sin.

Wherefore we shall close up this Chapter with the words of the Apostle, Gal. 3. 27, 28, 29. For as many of you as have been baptized into Christ, have put on Christ. There is neither Jew nor Greek, there is neither Bond nor Free, there is neither Male nor Female; FOR YE ARE ALL ONE IN CHRIST JESUS. And if ye be CHRIST's, then are ye ABRAHAM's SEED, and Heirs according to the PROMISE.

SECT. I.

WHen we are expressly told, That if any Man seem to be Religious, and bridleth not his Tongue, but deceiveth his own Heart, this Mans Religion is vain, Jam. 1. 26. We are greatly admonished thereby, to set a diligent watch over that unruly Member, which is the Instrument of the Heart, to express the evil things therein conceived; for out of the abundance of the Heart the Mouth speaketh, Luke 6. 45. It is true, the Scripture sometimes calls the Tongue a Mans Glory, Psal. 16. 9. & 57. 8. And so it is when ordered by a wise and pious Heart. But as every Man hath his Imperfections, the Tongue will be ready to vent them, if not bridled by the Rules of Truth, Reason, and common Civility. And for some help in this case, we shall here propose a few Directions briefly. And,

1. That we be much with God by Prayer, for a wise and sanctified Heart; for without this there can be no due regulation of the Tongue. It is our Savior's Rule, Either make the Tree good, and the Fruit good; or the Tree corrupt, and the Fruit corrupt, Luke 6. 45. And truly if it were possible to fill our Mouths with all the good words and fair speeches that may be, and yet retain corrupt Hearts. It would not by any means be profitable unto us. The Tongue is but the Index of Deceit or Hypocrisy, Rom. 16. 18. He then that ordereth the Tongue aright, is he that first speaketh the Truth in his Heart, Psal. 15. 2. And to do this, there is no way better than to beg of God both a wise and an holy Heart. The first was Solomon 's request, 1 Kings 3. 10. Give therefore thy Servant an understanding Heart. The second was David 's, Psal. 119. 80. Let my Heart be sound in thy Statutes, that I be not ashamed. And thus earnestly seeking the Lord in this behalf, thou shalt have the Petition which thou hast desired, Psal. 69. 32. Your Heart shall live that seek God. The Heart being thus made alive and sound, is the Life of the Flesh; and this Wisdom coming from Above, will teach thee to rule thy Tongue, which no Man can tame, but as directed and assisted by the Grace of God; for the preparation of the Heart in Man, and the Answer of the Tongue, is from the Lord.

2. The second Direction is, To avoid verbosity, or over-much speaking. Solomon tells us, That even a Fool by holding his peace is counted wise, Prov. 17. 8. Hereby preferring silence, ordinarily, before much speaking: and indeed the truly wise Man is abundantly more quick with his Ear, than with his Tongue; according to that of the Apostle, Jam. 1. 19. Let every Man be swift to hear, slow to speak. Words spoken without fit occasion, and to some good purpose, are as mere vanity as anything, being wholly lost, never did, nor ever will do good, but very often they do much harm, not only for that they prevent more profitable Discourse, but also return with disgrace upon the Speaker. For such Fools as are full of words, do not only proclaim their foolishness at the beginning of their talk, but they end the same with madness; and finally, do swallow up themselves with words, Eccles. 10. 12, 13, 14. Yea, such is the consequence of a foolish Mouth, that it calleth for strokes, by entering into contention; and whilst the Fool uttereth all his mind, oftentimes brings destruction upon himself, Prov. 22. 11. & 18. 7. Let all Christians take heed therefore of over-much speaking, because of the fear of the Lord, seeing that in many words there wants not sin; and also because, God himself hath put the Name and Character of prating Fool upon all talkative Persons; who as they talk much, commonly do little more than talk.

3. The third Direction shall be against Detraction, or speaking evil of others. For there is scarce anything a greater Enemy to true Friendship, either Human or Christian, than a detracting Tongue; against which all Christians are admonished by the Apostle, Tit. 3. 2. Speak evil of no Man. And Jam. 4. 11. Speak not evil one of another, Brethren: He that speaketh evil of his Brother, and judgeth his Brother speaketh evil of the Law, and judgeth the Law: either because he thinketh amiss of the Law, or prefers the vanity of his own mind before its wholesome Directions. This evil custom is censured among the grievous enormities of the Heathen, Rom. 1. 30. and joined with hating of God. And indeed he that loveth not Men, who are made after the similitude of God, cannot love God as he ought to do; for the love of God and our Neighbor are so united, as that the latter is a true consequence of the former. And hence the Question is put, 1 John 4. 20. He that loveth not his Brother whom he hath seen; How can he love God whom he never saw? This evil shown its prevalent nature, even in the Primitive Churches. 2 Cor. 12. 20. — For there was found Back-bitings, Whisperings, Swellings, Tumults. For this Evil goeth not alone; but commonly he that speaketh evil of another, traducing or laying another Man low, intendeth thereby to lift himself above him. And no Man hath reason to trust such a Man with anything that concerns his Reputation, whom he observes to be prodigal of any Man's good Name, that being indeed the chiefest Jewel any Man hath in this World, and to be preserved rather than Riches, Prov. 22. 1. Let all Christians then beware of this biting quality, which ends in nothing but the devouring one another, Gal. 5. 15. In this respect may the Tongue be said to be a Fire, a world of Iniquity, Jam. 3. 6.

Now he that would effectually avoid this great and common Evil, must do three things.

• (1.) He must more observe, and search out rather the Virtues which are in other Men, than their Infirmities.
• (2.) He must know it is his Duty, upon all fit occasions, to commend the Virtues which he sees in other Men.
• (3.) He must show dislike to such as practice evil speaking concerning other Men.

The first will lead him to that branch of Charity which thinketh not evil, and which teacheth to esteem others better than himself.

The second is but a consequence of that direction, Tit. 3. 2. For if we must speak evil of no Man, then 'tis our duty to speak the best we can of every Man, as we have a just occasion to speak of them.

To the third, Let us be encouraged by that of the Prophet, Prov. 25. 23. The North Wind driveth away Rain; so doth an angry Countenance a backbiting Tongue.

4. The fourth Direction is, To restrain the Tongue from speaking when we are in passion. Which doubtless is a virtue hard to be attained, seeing the wrath of Man ordinarily presseth to vent itself in words as well as otherwise. However the bridle of the Tongue is never more needful, than when the passion of Anger (for of that we speak) hath taken hold of the Heart. It is the greatest weakness charged upon Moses, that being provoked, he spake unadvisedly with his Lips, Psal. 106. 33. and for this cause he was not suffered to enter into the Land of Promise, Deut. 32. 51. And if that meek Man, who had not his equal upon the Earth, must not be indulged such a trespass: It may abundantly suffice to premonish all that fear God, to beware of speaking (especially in things relating to God) when Anger hath taken hold of them, let their provocation be never so just. How indiscreetly Jonah spake even to the Lord himself, when his Anger was kindled, is recorded, for our admonition, Jonah 4. 8, 10. And hence it seems this Passion fears not God; and how then should it regard Man? There is nothing but the Power of Heavenly Wisdom can subdue this corruption. In 1 Sam. 20. 34. we have a commendable Example of one who had a very high provocation to Anger, but we hear not of a word which he spake to him that gave the occasion. And it is certainly the discretion of a Man to defer his Anger, so as not to vent it, till he hath by wisdom qualified his Passion, that so he may show it with advantage; Ephes. 4. 26. Be angry, and sin not. Finally, I could wish that every Reader would accept this advice also, viz. to avoid giving occasion of anger, even as they expect to be free, not only of their own, but other Men's sins, which arise through such provocations. However, let me entreat all Christians to take heed of provoking one another. Seest thou what injury the Israelites did to Moses, when they vexed that Saint of the Lord, and it went ill with him for their sake: It is as possible to sin against Christ, by causing thy Brother to perish, (for whom Christ died) through provoking him to Anger, as in the case set down by the Apostle, 1 Cor. 8. 10, 11, 12.

5. The fifth Direction; Avoid all unclean or immodest Discourses, or any talk that hath a tendency that way. Let no corrupt communication proceed out of your Mouth, Ephes. 4. 29. Neither filthiness, nor foolish talking, nor jesting, which are not convenient, Ephes. 5. 4. For these things border upon the sin of Whoredom or Uncleanness, and are doubtless the steps by which Men arrive at those Abominations, and finally, at Damnation, the Reward thereof, verse. 5, 6, 7. For it is not said in vain, That every idle word that Men shall speak, they shall give an account thereof in the Day of Judgment. And again, By thy words thou shalt be justified, and by thy words thou shalt be condemned, Mat. 12. 36, 37. Not as some, who would not have this condemnation to extend any farther than in Foro Hominum, or Courts of this World; for it is evident our Savior speaks of the Court of Heaven, where only such a search, as to find out every idle word, can be made; and the Day of Judgment clearly points at the time when God shall judge the World in Righteousness. This wicked custom of unclean talking, is a shame to a Nation professing Christianity, dishonoring the Aged, polluting the Youth, and after an insensible manner, filling the Land with Fornications, seeing it cannot be less evil to assault another's Chastity with the Tongue, than with the Eye, which our Savior terms Adultery. Let all therefore that love Christ, set a Watch against this Evil, this great Evil, which hath caused many to fall, and utterly to lose their splendor, both as Christians, and as Men. Wherefore, as the Apostle saith, Ephes. 5. 3. Fornication, and all uncleanness, or inordinate desire, Let it not be once named among you as becometh Saints.

6. Beware of false Speaking, or Lying, which is so foul a thing, that it seldom comes forth without some Cover or Visor. Truth (its direct opposite) is so lovely, that falsehood or lying would commonly present itself in that dress; and to that end hath found out many Inventions. In common Discourse Men love to set off their Stories with some grace; and will adventure to make them the more admirable by stretching beyond the bounds of Truth; and he must be a watchful Person that is not entrapped at some time in that case; For though the Tongue be but a little Member, yet it will be boasting of great things, James 3. 5. In dealing between Man and Man, How doth Satan stand between the Buyer and the Seller? according to that of the Prophet, Prov. 20. 14. It is naught, it is naught, saith the Buyer; but when he is gone his way, then he boasteth. We have heard much of the Turkish Truth in this case; 'tis well if the Report exceed not the Merit. But why should not Christians be ashamed that any should excel them in such Virtues, as wherein they may easily be equal to the best. For to speak truth (if we speak at all) is no art, but that which the very Principles of Reason instigate us to; but to speak lies is an Art, which puzzles the most subtle at sometimes to put off his idle Tales, or to vent his Romances, with the preservation of his Reputation. Wherefore put away Lying, and speak every Man Truth with his Neighbor, for we are Members one of another, Ephes. 4. 25. Mankind is one Family, one Body; as Men, they ought not to deceive one another, anymore than the Members of the same Body natural should subvert each other.

SECT. II. Certain Rules by which to sit our Tongues for profitable Discourses.

Having shown how to refrain our Tongue from Evil, 1 Pet. 3. 10. we shall now propose some brief Rules for its Exercise. For though it is impossible to tell Men all that they shall say, yet some general Rules may be very helpful to adorn our Speech after a godly manner.

1. And the first shall be that of the Apostle; Let your Speech be always with Grace, seasoned with Salt, that ye may know how ye ought to answer every Man, Col. 4. 6. The word Grace here, does not only signify Pious or Holy, but Kind or Gentle. With which Language it becomes Christians to treat those with whom they converse, that so they may oblige Men by gracious Speech. For as the Prophet saith, A soft Answer breaketh the Bone, or turns away Wrath. To have the Law of Kindness in our Lips, becomes Christians, as well as the worthy Matron of whom we read, Prov. 31. 26. For we ought to show all meekness to all Men. Nor do we hereby persuade to a fawning or affectate speech, for the Tongue of the Wise is Health, and will neither sooth Men up in folly, nor stir them up to madness; but by a sober and magnetick virtue, it will both administer Grace to the Hearer, and render the Speaker more gracious also, Ephes. 4. 29.

2. Let the Christian-Man's Tongue talk more of the Works of God than his own. Men are very apt to tell of their doings, if they apprehend anything of excellency in them; when yet we know, He that commendeth himself, is not approved. But God justly expects that we should talk of the Glory and Power of his Works; Exod. 10. 2. That thou mayest tell in the Ears of thy Son, and of thy Son's Son, what things I have wrought in Egypt, — that ye may know that I am the Lord. Psal. 145. 3, 4, 5. One Generation shall praise thy Works to another, and shall declare thy mighty Acts, &c. No less should we have his Mercies in remembrance, verse. 7, 8, 9. They shall abundantly utter the memory of thy great Goodness, and shall sing of thy Righteousness. The Lord is gracious, — His tender Mercy is over all his Works. And thus by free (yet seasonable) discourse of this kind, the Knowledge of God may be advanced in ourselves and others; For the Lips of the Wise feed many, Prov. 10. 21.

3. Wouldst thou have thy talk to prevent Sin? Then let the Word of God be sitted to thy Lips, Prov. 22. 17. and forget not to speak at convenient times of the most remarkable Judgments which Sin hath procured, and chiefly those which are within the reach of Memory, (not forgetting those in Sacred Story) as truly we have had in this Age very memorable Tokens of the displeasure of the Lord against many Nations, and particularly our own: How have we been punished with Pestilence, to the sweeping away in our Royal City only, not less than one hundred thousand Souls, in a very short time! How shall Men forget that dreadful Fire in the same City, even in the neck of the other Judgment? wherein were consumed above 13000 Houses, with the greatest part of the Riches of many of the Sufferers: This attended with a Bloody War at Sea, wherein many thousands were entombed in their Ships, and buried in the deep Waters; and it is the Lord's Mercy that we are not consumed.

4. Talk but little, and that very warily of other Men's ill doings. It is meet doubtless, when Sin becomes notorious, to take notice of it, but not to make it their common Discourse, but rather to note it with signals of sorrow, shame and detestation: Phil. 3. 18. For many walk, of whom I have told you often, and now tell you, even weeping, that they are Enemies of the Cross of Christ. For it is a shame even to speak of those things which are done of them in secret, Ephes. 5. 12.

5. If thou lovest Virtue, show it, by telling (with prudence) what thou knowest of other Men's Excellencies. Good deeds should be kept in memory, and repeated for a Spur to our dull Minds. Paul used this Holy Art to stir up the Corinthians to Christian Virtue; 2 Cor. 8. 1, 2, 3. Moreover Brethren, we do you to wit of the Grace of God bestowed on the Churches of Macedonia; How that in a great trial of affliction, the abundance of their joy, and their deep poverty, abounded unto the riches of their Liberality: For to their Power, (I bear record) yea, and beyond their Power they were willing of themselves; praying us with much entreaty, that we would receive the Gifts, and take upon us the fellowship of ministering to the Saints. And this they did, not as we hoped, (or looked for) but first gave their own selves to the Lord; and unto us by the Will of God.

6. In thy worldly Concerns, be sure to use upright words with all Men. Consider thou art but a Steward; and that to such a Master as will never approve thee in seeking to advance what he hath entrusted thee with by ill means. Take heed of boasting of thy Riches, it provokes God against thee, and creates thee Enemies among Men. Art thou low in this World? repine not, consider the excellent Spirit of a Christian mounts above earthly Things; Phil. 4. 11, 12. Not that I speak in respect of want, for I have learned in whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to abound; everywhere, and in all things I am instructed, both to be full and to be hungry, both to abound and to suffer need: I can do all things through Christ which strengtheneth me.

Finally; Though (as one well observes) our words be transient and passing away, yet are they treasured up in his remembrance that will bring them to light again: For, by thy words thou shalt be justified, and by thy words thou shalt be condemned. Let us therefore reflect upon our words, and when we find anything to have passed from us, through inadvertency or Passion, to the dishonor of God, or the prejudice of ourselves or others, let us not forget to be humbled before the Lord for such our Failings; seeing we have this great encouragement, If we would judge ourselves, we should not be judged of the Lord, 1 Cor. 11. 31.

The Baptist against the Papist.