HE that goeth about to Per­swade a Multitude (saith the most renowned and ju­dicious Hooker) that they are not so well Governed as they ought to be, Mr. Richard Hooker, lib. 1. Eccles. Polit. pag. 1. shall never want attentive and favourable Hearers. Which comes to pass, (as that learned and godly Divine observed) because they know the manifold de­fects [Page 2]whereunto every kind of Regiment is sub­ject; whiles yet they have not the Judgment to consider the secret Letts and Impediments, or Difficulties, which in publick proceedings are innu­merable and inevitable. And because (as he adds) such as reprove supposed disorders of state, are ta­ken for principal friends to the common benefit of all; and for men that carry a singular freedome of mind under this plausible pretext, whatsoever they utter, passeth for good and currant. That which wanteth in the waight of their speech, is supply­ed by the aptness of mens minds to accept and be­lieve it; whereas on the other side, if we maintain things that are established, we have not only to strive with a number of heavy prejudices rooted in the hearts of men, who think, that herein, we serve the Time, and speak in favour of the present State for our own advantages, but also to bear such exceptions, as minds so prepossessed with prejudice, usually take against that which they are loath should be poured into them.

However, it may happen to my self at this time in such a Chrysis of distempered humours in the minds, both of the Masculine and Faeminine Gender, I shall not be curiously inquisitive.

Though I durst not stand in Corahs Tents, nor with his Rebellious Associates, affront Moses and Aaron, the King and the Priest, Prince and Pre­late with, Ye take too much upon you, seeing all the Congregation is holy: And though I presume [Page 3]not in the least to Cavil against Acts of Parliament, nor Edicts of Council-Table, nor rudely to de­claim against my Superiours or their sanctions, to vent crude Politicks, and impose them upon the Weak and Credulous: Yet as the case stands, you cannot take it amiss at his hands, who hath very much Charity for your Souls, if whiles he bespeaks you as Christs Free-men; yet admonisheth you in the Language, not of himself, but of the Holy Ghost, by blessed St. Peter in my Text, as free, and not using (or not having) the liberty for a Cloak of Malitiousness, but as the Servants of God.

If you look back into the precedent part of this Epistle, you will find the Apostle setting forth the Priviledges and Dignity of our high and Hea­venly calling of Christianity. For that we are a Chosen Generation, a Royal Priesthood, an Ho­ly Nation, &c. by reason of our Redemption pur­chased by Christ Jesus our Lord. To this end compare the 9th. verse of this Chapter, out of which my Text is selected with the first Chapter throughout, especially with the 18th. and 19th. verses, &c. of that same Chapter.

Now lest that these priviledges should make us grow Proud and Insolent, and forgetful of our duty towards men, under pretence of our near Relation unto God: The blessed Apostle St. Peter, after he had pressed the Exercise of our Sanctifi­cation, both in abstaining from, and utter Re­nuntiation [Page 4]and Detestation of all fleshly Lusts, and Infernal Powers which War against the Soul; as also in leading of an honest and upright Life and Conversation amongst the very Gentiles, to the glory of God, and the vindication of the Doctrine of the Gospel of Christ, from the virulent Tongues of all malitious Detractors, and pernicious Ca­lumniators, ver. 11, 12.

He proceeds in especial manner to give us di­rection, so well as command, concerning submissi­on or subjection, and obedience to all lawful Au­thority; whether it be to the King as Supream, or unto Governours as sent by him for the punishment of Evil doers, and for the praise of them that do well, verse 13, 14. and to this purpose he adds his Reason, verse 15. For so is the Will of God, that with well doing, ye should put to silence the Ignorance of Foolish men, and not without need; seeing that no sooner was the Christian Religion planted in the World, but on a sudden the Prince of Darkness, the Devil, and Satan, finding his Dominion broken and routed, endeavoured by all means possible to disturb the free and happy passage of the Gospel, both by procuring open Persecutions to be raised against the Church, and true Professors of our most holy Christian Religion; as also by raising and stirring up di­vers false Brethren from at home, and within the very bowels of the Church, who spake and vented divers perverse things, both contrary to the Dectrine and Fundamental grounds of the [Page 5]holy Christian Faith, so well as to the Peace and tranquillity of the Communion of Saints. Nei­ther had he any device more apt for his purpose, then a pretence that Christianity was destructive to Magistracy, whereby he incensed all that were in Authority, with a very severe jealousy against the Truth of Christ, though yet our Lord him­self, had declared openly, that his Kingdom was not of this World, John 18.36. But of all the Impostors that ever I meet with in this kind, I find none more notorious and dangerous, then Simon Magus: who, (as the Learned and Pious Dr. Hammond notes in his Proenical dissertati­on concerning Anti-Christ, Chapter the ninth) was the ring-leader of the Sect of the Gnosticks.

This is he who in the Acts of the holy A­postles, Chap. 8, 10. was held in high e­steem amongst the People, who blasphemously called him the great power of God. By him they had been long and long deceived, and be­witched with Sorceries and Magical. Enchant­ments. And now he finding his Trade of Im­posturage, or Cousenage, to decay by the pro­pagation of Christianity, this very Simon enrolls himself under the Banner of our Lord Jesus Christ by Baptism, Act. 8.11. Simon himself (saith that Scripture) believed also, and when he was baptized, he continued with Phillip, &c. This he did as appears by the Sequel of that Chapter, not so much out of any true. zeal, or love, which he did bear towards Christianity, [Page 6]as in hopes to have made a gainful Trade of it: For when he saw that his expectation was frustrated this way, he with his Followers, for­sook the way of Christ; and first of all, they re­linquisht all the Orthodox, and pure Professors of the Christian faith; and by this Schism, they break the Union of the Church. [...] They went out from us, saith St. John in his first Epistle, Second Chapter, ninteenth Verse. Neither would they remain any longer in the bosome of the holy Christian Catholick and Apostolick Church. And thence having broken the Churches Unity, they did forthwith cast off all Charity towards their Brethren, and Fellow Christians.

From whence the Apostle and beloved Dis­ciple of our Lord concludes, 1 John 4.8. com­pared with the second Chapter of that Epistle, Ver. 9. That however they did pretend to greater light and knowledg in Heavenly Miste­ries, &c. then others; yet that they were a Company of self-conceited, blind, sottish, and prodigious ignorants. Hence saith Saint John, He that loveth not, knoweth not God: for God is love. And he that saith, he is in the light, and hateth his Brother, is in darkness; even un­til now.

And indeed, against these [...] kites, rather then Gnosticks; Ignorants, rather then Persons of Knowledg; we find both Saint Paul, and [Page 7]Saint Peter, Saint John, and Saint Jude, di­recting their discourses throughout their several Epistles. Amongst many others, take that in 1 Tim. 6.3. &c. If any man teach other­wise, and consent not unto the words of our Lord Jesus Christ, and to the doctrine which is accor­ding to godliness, He is proud, knowing no­thing: but doting about questions, and strifes, of words whereof cometh Envy, Strife, Railings, Evil-surmisings, perverse disputings of men of corrupt minds, and destitute of the truth, suppo­sing that Gain is Godliness: from such with­draw thy self. Such men these were, who turned the grace of God into lasciviousness, Jude the fourth verse. Insomuch that they denyed the only Lord God, and our Lord Jesus Christ: These were the Monsters, in the saith of whom, Saint Peter fore-warns the Christian flock, 2 Pet. 2.1. &c. when he saith, There shall be false Teachers amongst you, who shall privily bring in damnable Heresies, even denying the Lord. that bought them, and bring upon themselves swift destruction. And many shall follow their pernicious wayes; by rea­son of whom, the way of truth shall be evil spoken of. And through Covetuousness shall they, with feigned words, make Merchandise of you: whose judgement now of a long time lingreth not, and their damnation slumbereth not. These were the [...]avening [...]or devouring Wolves, of whom our Saviour speaks, Matih. 7.15. And the false Christs that should come and deceive many, Matth. 24.24. Those are the Dogs Saint Paul bids [Page 8]us beware of, This Ignatius was, as is said, that Child which our Lord took up in his own Armes, Mar. 10 13. Euseb. lib. 1. Eccles. Hist. in Philip. 3.2. And Ignatius in his Epistle to the Ephesians, calls them [...], Ravening Doggs. These are the Concision; because, whiles they feigned themselves to be Jews (i. e.) Circumcised, and Zealots for the Mo­saical Circumcision; yet did they not keep the Law, but only under this pretence, tear in pieces the Church of Christ: And therefore it is most plain what St. Peter drives at, both in my Text, and in 1 Pet. 4.17. when he saith, The time is come that Judgment mast begin at the House of God, (i. e.) wherein the more Orthodox and purer Chri­stians and Professors of the Holy Catholick Faith were to suffer all manner of Evils, both from the Jews and Gnosticks, for the sake of the Gospel of Christ. Justin Martyr in Quest. & Respons ad Orthodoxos. For as Justin Martyr notes, It was usual for the Hereticks of those times, to Condemn those that would not say, and think as they did. And therefore St. Paul in his Valedictory. Sermon to the Elders of the Church of Ephesus, calls them [...], grievous Wolves, Act. 20. who by their Heretical Do­ctrines, and Seditious practises did make spoyle of the Flock of Christ. For whiles they pre­tended nothing more than Liberty, they did the more entangle themselves and their followers in the bondage of Corruption, 2 Pet. 2.18, 19. And hence four Principal Errours in those Gnosticks offer themselves to Correction so well as Observation.

First: Their Magical Enchantments.

Secondly: Their allowance of all manner of Sensualities, and fleshly Lusts, and mixtures, even to the Community, or rather desilement of the Marriage-Bed.

Thirdly: Their Exempting themselves from the Yoke of all Authority, both Civil and Sacred.

Fourthly and lastly: They held Circumcisi­on to avoid Persecution for the Cross of Christ. By all which they prostituted the Holy Chri­stian Religion, both in its Doctrinals and De­votionals, Morals, and Evangelicals to shame and contempt, under pretence of Liberty. And to hold you no longer from the design of our Apostle in my Text, St. Peter here wipes off the Reproach which these Impostors endeavour­ed to cast upon the Name of Christ, under pretence of Liberty purchased by him; when he saith, [...]. As free, and not using, or not having the Liberty for a Cloak of Malitiousness, but as the Servants of God. Where­in you may hear our Apostle speaking unto us to this effect; namely, Let none of you whom Christ hath purchased by his most precious blood, to enjoy so many high and eminent priviledges, as to be an Holy Nation, a Royal Priest-hood, a peculiar people, &c. Think that hereby you are exempted from your duties, whether with [Page 10]reference towards God in the duties of the first Table, or towards men, required in the duties of the second Table of the Ten Command­ments, to the performance of all which, we are firmly bound by Divine injunction. In espe­cial manner, assure your selves, that the Doctrine of Christianity teacheth nothing more effectu­ally, then that you ought to submit your selves unto every Ordinance of man, for the Lords sake, whether it be to the King as Supream, or unto Governours, as sent by him for the punishment of Evil doers, and for the praise of them that do well; for so is the Will of God, &c. If you plead your Freedome; know that your Freedome, in, and by Christ Jesus our Lord, doth not consist in believing, and living as you list your selves; nor in any exemption from Obedience unto lawful Autho­rity. No! For our Lord himself, though Heir in Right to the Crown and Scepter of Judah, by temporal discent from the loynes of Da­vid, so well as Prince of the Kings of the Earth by his Eternal Power and God-head; yet ra­ther than he would give occasion of offence whiles he was living, or leave a suspicious Ex­ample of any ill-meaning in his Doctrine or practice after his departure from this world (as to Personal or Corporeal presence) Himself I say, would rather work a Miracle, and pay Tri­bute unto Caesar, for himself and Peter, Math. 17.25. &c. to the end of that Chapter. To shew that his Disciples after him, under no pretence [Page 11]whatsoever, should plead immunity in that or the like Case: much less may any Christian under any pretence of Liberty, vail or cover o­ver Treasonable Imaginations or Practises against their Superiours; but as Holy Church hath taught us devoutly to Pray, so let us be care­ful to practise, (i. e.) We must faithfully serve, honour, and humbly obey the King, and all that are put in Authority under him, in, and for the Lord, according to his blessed Word and Ordi­nance: As duly considering that the King is Gods Vice-gerent, and that all other Magistrates, who are Commissionated by, and under him, do bear derivatively and subordinately an Impress of the Divine Image and Superscription; As free, and not having the Liberty for a Cloak of Malitious­ness, but as the Servants of God.

Many Observations offer themselves to our Consideration out of this Portion of Holy Writ, but I shall confine my self to shew you briefly.

First: What Christian Liberty is, and where­in it doth consist.

Secondly: How it ought not to be abused as a Cloak or Covering of any lewd Principles or wicked Practises. And for the better help of your memories, I shall reduce both into one Doctrine or Proposition.

Doct. That it is altogether inconsistent with, and contrariant unto the Holy Christian Religi­on, for the Professors thereof, under pretence of Liberty to Cloak and colour over Malice and Wickedness. Or more briefly, Christian Liber­ty must not be Abused to any wicked practises; especially against lawful Authority.

This position flowes naturally from the Text, which is inserted by way of Anticipation to pre­vent an obvious Objection.

Object. If we are Christs Freemen (i. e.) Pur­chased and Redeemed by his most precious Blood, and free Denizons of Heaven, &c. What obe­dience or subjection do we owe to any person, or power upon Earth, &c? The Apostle Answers this by shewing, Solut. from the Rule of correlatives, what our Christian Liberty is, and wherein it doth consist: For,

Our Christian Liberty is this; Quaenam sit li­bertas Christi­ana. namely, that we being delivered from the hands of our Enemies (i. e.) from Sin, Hell, and Satan; we should serve God truly in Righteousness and Holiness all the days of our lives, Luk. 1.74, 75. So that if any one would be informed, what's our Liberty? my answer would be: It is a Freedom to serve God; to observe and do what he hath commanded us. This is the sum and scope of the Gospel of Christ: to teach us to walk wor­thy of the Vocation wherewith we are called, [Page 13] Eph. 4.1. so Tit. 2.11, 12. The Grace of God which bringeth Salvation, hath appeared unto all men, teaching us, that denying Ungodliness and worldly Lusts, we should live Soberly, Righte­ously, and Godly in this present World: and this in especial manner is one way whereby we vindi­cate the honour of our high and holy Calling, and shew forth the praises of him that hath called us out of darkness into his marvellous light; name­ly, by submitting our selves unto every Ordinance of man for the Lords sake; whether it be to the King as Supream, or unto Governours, as sent by him, &c. As free, and not having Liberty for a Cloak of Malitiousness, &c.

Freemen we are indeed! But we must remem­member, that the Liberty of the Lords Free­men in this life, is spiritual and inward; not bo­dily and outward, until the life to come. And therefore the best definition which can be given of our Christian Liberty, with relation unto this present life, is that which our Holy Mother, the Church of England hath taught us, and fitted to my hands in her Collect for peace, where-after she teacheth us to pray; O God who art the Author of Peace, and Lover of Concord in knowledg, of whom standeth our Eternal Life; she addeth, whose Service is perfect Freedome: whence it is easie to define, That the service of God, is the Christi­ans perfect Freedom, or Liberty in this present world; or, a Christians most perfect Liberty in this world, is Gods service; and this is agreea­ble [Page 14]to the Apostolical Dialect in my Text, where St. Peter calls Christians, Gods Servants, or the Servants of God. And St. Paul takes it as the heighth of his glory on this side of Heaven, that he had God for his Witness, whom he served with his Spirit in the Gospel of his Son, Rom. 1.9. and good reason, seeing, as he saith else-where, Where the Spirit of the Lord is, there is Liberty, 2 Cor. 3.17. And surely Beloved, it was never better with Christianity, then when Pliny the Heathen wrote to Trajan the Emperour, Plinius Junior to whom he could give no other description of her Professors, than that they did rise before day, and sing Hymnes unto Christ, whom they Worshipped as God; and for better discipline among them, they prohibited Murther, Theft, Adultery, Fraud, Rebellion, Perfidiousness, and the denyal of goods Com­mitted to their trust, with other such like dishonest and ungodly pranks. And for this Reason, Justin Martyr in his second Apology for the Christians in his time, complains of over-hard measure and usage against the poor Christians, in that after the As­cention of our Lord Jesus Christ, the Devils had produced some men, who affirmed themselves to be Gods; and those, saith he, of you Gen­tiles, [...]. Not only do not suffer Persecution, but are dignified with Honours and Promotions. In a word then, the Holiness of Christianity, is such, that it doth not admit so much as an evil thought against the Magistrate, whether Supream or Subordi­nate. Curse not the King, no not in thy thought, nor the Rich in thy bed-chamber, &c. was good [Page 15]Doctrine in Solomons dayes, and is, and should be so in ours, Eccles. 10.20. It forbids all irreve­rent speeches towards them, or concerning them. Hence St. Paul corrects himself, Act. 23.5. I wist not, Brethren, that he was the High Priest; for it is written, Thou shalt not speak evil of the Ruler of thy people; and concerning Resistance of them by Treasonable Plots, or open Armes, there can be nothing more directly said against it, than what the Holy Ghost hath left upon Scrip­ture Record, under the hand of the same Apostle St. Paul, Rom. 13.1, 2. &c. ‘Let every Soul be subject unto the Higher Powers; for, there is no power but of God; the Powers that be, are Ordain'd of God. Whosoever therefore resisteth the Power, resisteth the Ordinance of God; and they that resist, purchase to them­selves Damnation.’ We have frequent instances to this purpose of Gods justice in cutting off Re­bels from the Land of the Living; we see it in Corah, Dathan, and Abiram, Numb. 16. at large. Who ever took the Sword in hand, 2 Sam. 20.3. &c. 1 King. 1. & 2. Chapters. without Gods Command, but he perished by it? What She­ba, or Adonijah, ever blew a Trumpet of Sedition, or Rebellion, but they did this against their own lives? When David would have spared Rebellions Absolom, 2 Sam. 18.9. &c. The Lord caused him to be hung in the mid'st of an Oak, between Heaven and Earth, as unworthy of either, because he Rebelled a­gainst his Royal Father: Yea, Wicked Jezabel had so much observed the method of Divine Juhice, that she could demand boldly, Had Zimri Peace, who slew his Master? 2 King. 9.31. Our [Page 16]own Chronicles (as Doctor Thomas Taylor ob­served long agoe) are full of rare examples of Gods judgments, Dr. Taylor, in his Comentary on Tit. 2.1. upon not a few of such Mon­sters and Miscreants. The strange discovery of the Percyes Conspiracy, See the Elder-Eishop Carle­ton's thankful remembrance of Gods mercy. and that of the Gun­powder Treason, are such remarkable Monuments of Gods Vengeance against Traytors, as may ne­ver be forgotten, to the perpetual shame of the new Romish-Religion; but will stand upon re­cord, (unless Posterity be over-ungrateful) to the end of Time. Neither let that unparalled Vil­lany, committed against the Sacred blood of our late Royal Martyr King CHARLES the First, of blessed Memory, nor the just vengeance of God upon the Actours, in that horrid Tragedy, be ever blotted out from under Heaven. Neither is this only an humane invention, or observati­on, but an infallible extract, and conclusion expres­ly set down in the Holy Scriptures of Almighty God, Prov. 24.21, 22. My Son, fear thou the Lord and the King, and meddle not with them that are given to change, or with the seditious. For their destruction shall arise suddenly, and who knoweth the ruine of them both?

Were I minded to common-place it at large on this Theam, I should be over-burthensome to your patience: wherefore for brevities sake, I shall lay down, two or three of the most perti­nent Arguments, to press home what hath been said, and so proceed to the Application.

Reason 1. God himself hath ordained Magistra­cy, By me Kings raign, and Princes decree justice, Prov. 8.15. So Nebuchadnezzar confesseth, Dan. 4.14. That the most High hath power over the Kingdoms of men, and giveth them to whomsoever He will. And Saint Paul layeth it down for good Christian Doctrine, the Powers that be, are [...]dained of God, Rom. 13.1. Who then can without prodigious guilt take the sword out of the Princes hand? or deprive him of that which he owes to none but God himself alone, namely, his Crown and his Life?

Reason 2d. God hath been pleased to honour them with his own Name, whom he hath raised up unto place of Authority; that so they might be had in due honour, and esteem, accord­ing to their place and dignity, Psal. 82.6. I have said ye are Gods, and all of ye children of the. most high. Wherefore how durst any pre­sume without horrid impudence, to affront, or withstand, those whom the King of Heaven hath so highly honoured? Note, only let the Magistrate here remember, that though he be as it were a God by Office, yet that he is but a man by Essence; and therefore I may be bold to put you in mind of that too, Ye shall dye like men.

Reason 3. God setteth a stamp upon Magi­stracy, no less then an Impresse of his own Ma­jesty, Mercy, Justice, and Wisdome on those vi­sible Deities, and little Gods on Earth; yea, a [Page 18]great part of his Image shineth upon every one of them. As for instance, let me begin with the State of Soveraign Princes. And here what a radiant body of a kind of Omnipotent Splendour, like as in the solar beams, displayes it self, and spreads its rayes, from the Seat and Throne of Ma­jesty? both in that so many Hundred Thousands are subjected to the power of o [...]e, and in that, the whole administration of a numerous People is in one hand, and that the good estate of all, dependeth on one alone under God. So the in­feriour Magistrates, or rather, those whom the Soveraign Power of the Prince, hath put in Au­thority under him, according to the Laws, and Sta­tutes, Customes and Constitutions of his Realms. Those, I say, by virtue of their Commissions, and Charters, receive a kind of an Impress of the Princess Majesty and Authority, which as loyal Subjects, and faithful Administrators, of Law, and Justice, they are to improve for the glory of God, the preservation of the publick peace, according to the Laws of God, and the known Laws of the Realm. And who then is that Son of Belial, that durst set himself in opposition to so solemn and sacred a sanction? or what compa­ny of men, durst violate so Divine a constituti­on? Surely God will take this one day, as an high affront done to himself: and if any will be so impudent as to despise their Superiours, whe­ther in Church or State, they may exspect to hear. that in 1 Sam. 8.7. applyed against them­selves, They have not rejected Thee, (i. e.) the [Page 19]lawful Superiour, But they have rejected me, that I should not raign over them. God takes the dishonour which is done to those, whom he hath placed in Authority over us, as done to himself; and this Refractory, disobedients shall know one day, both to their great grief, and extream­est horrour; unless God of his infinite mercy, grant them repentance, unto the humble and hearty acknowledgment and amendment of their most lew'd and wicked Errour.

Object. But what need all this adoe? Ad quid perditio haec? To what end is all this wast? we are Freemen, we have a liberty, &c. to serve God according to our Conscience, and what hath any man to say against it?

Solut. Ay! and have you a Liberty indeed? A Liberty, I say? Well said. But for what I pray you? What! to say and do what you list? I hope not so. But if any of you durst think so, or take it so: I pray God you may see your mistake in time before it be too late. You have a Liberty you say, to serve God according to your Conscience. I pray God when He shall call us all to a strict accompt, and reckoning, that, that same thing which some call Conscience, do not appear to be meer Humour and Obstinacy. For they can shew us no grounds in all the World, why their En­thusiasmes should be called the service of God. And now I am come so far; as to meet some who are hugely taken up with their New-erected [Page 20]Meetings, neither may I baulk them; though I must tell you, I quarrel not with his Sacred Ma­jesties Indulgence: yet I cannot chuse, but pitty their ignorance, who so manifestly abuse it. For let me demand of any Person breathing, who dislikes the publick communion of the Church of England: that refuse to joyn with us in pray­ers and praises, in the service of God, appointed in this Church, in the hearing of the Word of God read and preached, and in the participation of the blessed Sacraments? I pray you upon what terms do you hold Communion one with another, in your New erected Congregations, or Societies, if you do not openly and solemnly declare in the same societies, and solemn Meetings of yours, That you do renounce the Devil and all his Works, the Pomps and Vanities of the wicked World, all the sinful lusts of the flesh, all the carnal desires of the same, so as not to follow, nor be lead by them? do you profess openly, and solemnly, your belief of all the Articles of the holy Christian Faith? And do your Speakers read unto you the Moral Law? Do they call you to the obedience of Gods holy will and com­mandements? And do they press you earnestly to walk in the same all the dayes of your lives? do they press you, and call upon you, to con­fess dayly and hourly your sins unto Almighty God, with an humble, lowly, penitent and obe­dient heart; to the end, that you may obtain forgiveness of the same by his infinite goodness and mercy? do they teach you to pray, and [Page 21]sue earnestly and heartily, for the pardon of the many breaches and violations of Gods Law, whereof you stand guilty before him, and in the Courts of your own Conscienes? do they teach you to pray unto God, in and through the mer­rits and mediation of our Lord Jesus Christ for his special grace, that He will incline your hearts to keep his Laws, better for the time to come.

For mine own part, I do declare my self free­ly to all the World, how indifferent soever, I am contented to be accounted in other matters, which are but meerly circumstantial and arbi­trable by common Authority; yet without pre­judice to any Person, or Party, I do solemnly declare it in the presence of God, and in the face of this Christian Congregation, That I cannot see good grounds for my self, or any other Person professing Christianity, to hold Communion with any Society whatsoever, where the People are not put in continual remembrance of the Vow and Covenant which they have made with God in their Baptism: where they have neither Creed, nor Lords Prayer, nor Ten Commandements, nor the Doctrine of the Sacraments expounded: much less the same Sacraments, I mean of Bap­tism and the Lords Supper, administred accord­ding to the order and form, the judgment and practice of the Primitive Church. For how can I, or any man or woman, seriously and in good earnest professing Christianity, venture our Sal­vation [Page 22]in such a Communion, where the faith once delivered unto the Saints, is not openly confessed with the mouth, so well as they pre­tend to believe it in their hearts? especially, se­ing the great Apostle speaks it so plainly, That with the Heart Man believeth unto righteousness, and with the mouth confession of faith is made unto Salvation, Rom. 10.10.

I abhor such foolish Whimses, to say no bet­ter; and such horrid and dangerous Enthusiasmes, to call them no worse, which prefer every odd and idle fancy of any particular man or Minister whatsoever, to the received Doctrine and Practice of the Universal or holy Catholick Church. And so much the more for that the Apostle Saint Peter tells us plainly, that, no Prophesy of Scripture is of any private interpretation or re­solution, 2 Pet. 1.20. And surely, if it be an absurd imposition of the Council, or rather Con­ventio [...] of Trent, to change the Rule of the Christian Faith, Sess. 4. by Equiparating unwritten Tra­ditions, Decreto 1. with the very written word of God, can we judge it less absurd in our Novellists at home, who will have so many Creeds, as Heads, though never so contradictory each to other. Be­loved, saith Saint Jude, when I gave all dili­gencē to write unto you of the Common Sal­vation; it was needful for me to write unto you, and exhort you that you should earnestly con­tend for the faith which was once delive­red unto the Saints, Ver. 3. It was ever held [Page 23]for a good Rule, whereby to understand the legality of any practice, or to try the truth of any Doctrine, which Vincentius Lerinensis gives. Id tenendum quod semper, quod ubique, quod ab omni­bus Creditum est, Id tandem facimus, si sequamur Antiquitatem, Universalitatem, Consensum. That is to be held, which hath been believed alwayes, every where, and of all. And that we do, if we follow Antiquity, Universality and Consent.

When Simon Magus, Ebion, Cerinthus, Menander, Carpocrates, with the Gnosticks & other hereticks, for­sook the communion of the holy Catholick Church, Justin Martyr and St. Irenaeus tells us what be­came of them; Justin Martyr Secunda Apo­logia per Christianis. how they ran into those excesses that the followers of Simon Magus worshipped him as the Son of God that appeared unto the Jews in Samaria. And Irenaeus, after Justin Martyr, Irenaeus, lib. 1, cap. 20. saith, that Simon Magus is said to be honoured of Claudius Caesar; of many he was glorified as God; he Taught, that himself was he, who, as the Son appeared amongst the Jews, that in Sa­maria he descended as the Father, and amongst other Nations, he came as the Holy Ghost. That himself also was the highest Power, (i. e.) him who above and over all things, is the Father, ( [...]) so exalting himself above all that is called God, he also suffered himself to be called whatsoever men called him, Who is the Father Eternal. Moreover that his Trull Helena, whom he called his [...], or prime conceit, or principle did with him generate Angels and Pow­ers, [Page 24]of whom he also said, that this world was made; that according to his Grace men were sa­ved; that the God of the Jews was one of the An­gels Created by him the said Simon; and the said Holy Father St. Irenaeus in his 22 Chapter of his first book against Heresies, chargeth the aforesaid Si­mon Magus to have said, that he was the only Fa­ther, who hath made Angels and Arch-Angels, Virtues and Powers; that his Picture or Figure was made according to the figure of Jupiter, and of Se­lena ( or without doubt of Helena, as Dr. Hammond notes) after the figure of Minerva; and these were to be worshipped, Chap. 21. So Tertullian in his Tractate de Anima, or of the Soul, tells us, How that Simon Magus was called of his followers, The Highest or Soveraign Father.

Beloved, I beseech you in the bowels of our Lord Jesus Christ, to consider with your selves the dangerous and pernicious consequents of making Rents and Schismes in the body of Christ, which is the Church. It is a wonder if the Schismatick do find center till he become an obstinate Heretick, or desperate Blasphemer; witness that of Hacket, who at his very Execution in the Reign of Queen Elizabeth, died Blaspheming. What should I speak of others in our own times? know, that out of Church, there is no Salvation. That the Church is known to be a true Spouse of Christ, by that Faith and true Allegiance which she bears unto Christ. This Faith is the Faith of Christ Crucified, which she is not ashamed to confess with open mouth in the face of all the world. Into this Faith she Bap­tized [Page 25]all them whom she listeth under the ban­ner of our Lord Jesus Christ. In the defence of this faith, which our holy Mother the Church of England professeth, at this time dyed all the holy Apostles and Martyrs, viz. Saint Peter, St. Paul, Saint James, Saint John, and Saint Jude, and all the rest of the Apostles. This is that same faith which was born witness unto by the first four General Councils. Namely, Council of Nice consisting of 318. Bishops. Anno Dom. 326. the first Coun­cil of Nice, called under Constantine the great, wherein Arius and his adherents, who denyed the Divinity of the Son of God, Of Constanti­nople 400. Bishops and up­wards. Anno Dom. 383. were condem­ned for Hereticks. So the Council of Constan­tinople, holden fourty years after that first Coun­cil of Nice, under the Emperour Theodosius the Elder, against Macedonius the Heretick, who de­nyed the God-head of the Holy Ghost. Of Ephesus 200 Bishops. Anno. Dom. 451. And the first of Ephesus, summoned by Theodosius the Younger, against Nestorious, who affirmed two Persons in Christ. Lastly, the Council of Calcedon, At Calcedon 600 Bishops. Anno Dom. 451. called and convened under Martian the Emperour, against Eutyches, who asserted that there was but one Nature in Christ, made up of the Divine and Humane.

All these Councils held and determined the same most holy Faith; which is received in the Church of England, which we have in our Litur­gy, or Publick Service, under the Names and Ti­tles of the Apostles, Nicene and Athanasian Creeds. In the defence and maintenance hereof, dyed the renowned Saint Athanasius, Saint Cyprian, [Page 26]Iereuaeus, and other the Holy and Learned Fa­thers of the Primitive Church. And to come nearer home to our own times, Cranmer was Arch Bishop of Canterbury. Ridley Bishop of London. Latimer of Worcester. Hooper of Glocester. Farrar of St. Davids. these Goly Learn­ed Bishops, Cranmer, Ridley, Latimer, Hooper, Far­rar, and those Godly Ministers also, Saunders, Taylor, Bradford, and many others under the Ma­rian Persecution, sealed this same holy Primitive Catholick and Apostolick Faith, with their dear­est heart-blood.

Not to trouble you with the instances of ma­ny faithful Confessours, and Martyrs, of a more Modern date, whose blood cannot chuse, but run fresh in most of our Memories.

All these I assure you dyed in the same faith, which our Church hath taught us, and doth still continue in teaching us to believe: though here­unto too many I fear in our times, who would be thought, to be somewhat more wise then their Neighbours, are too great Strangers. This is that Faith upon which our Church is built, and against which the Gates of Hell shall never be a­ble to prevaile.

Though the Church be shaken by many con­fusions and disorders: yet her Faith, the best Hae revelatio Patris est: hoc Ecclesiae fun­damentum est: [...]aec securitas aeternitatis est. Hinc Regni coelorum habet clavem 2 hinc terrena ejus judicia coelesti­a sunt. Hillac. lib. 6. de Trinit. secu­rity of Eternity, is not shaken. No! that remains still the same, and so will do by the grace of God, until the Angel in the Revelation shall proclaim that time shall be no more. And now to con­clude,

If any will forsake our Communion, while we stand upon these terms, I may justly say of them, as Saint Ignatius said of the old Gnasticks, and Disciples of Old Simon the Witch, once and again before mentioned, [...]. If they had been true and genuine branches of God the Father, they would never have been Enemies of the Cross of Christ.

But if in nothing else, I may prevail with those who do dissent from us; yet let them be perswaded whiles they have a Liberty, not to use it, or rather not to abuse it as a Cloak of Malitiousness, Treason, or Rebellion; nor to Maintain any lewed Principles: nor to set on foot any Malignant Practises a­gainst God, or the King; Church, or State, Friends or Foes; But rather as becometh good Christians, so let them demean themselves in all Places, and upon all occasions, and amongst all Companies as the Servants of God. As free, and not using, or not having the Liberty for a Cloak of Malitiousness, but as the Servants of God.

I know you expect somwhat to be said unto Persons in Authority, by way of Advice; but I have not had time to tumble over a Concor­dance according to the new mode of those who are hugely affected with the long-winded Cant. howbeit, I shall not refuse to commend unto you two or three very pertinent places of Scripture to the purpose of your expectation.

The first shall be that in Exod. 18.21. which contains Jothro's Counsel unto Moses, which sheweth you, that you must endeavour to approve your selves able men, such as fear God, men of truth, hating Covetousness.

The second shall be that of David, 2 Sam. 23.3. He that Ruleth over men must be Just, Ruling in the fear of God: Remember you bear not the Sword in vain, Rom. 13.4. The Magistrate is Custos utriusque tabulae, the Keeper of the two Tables of the Ten Commandments: and how­ever your Sword may not reach all causes; yet so far as lyeth in your power, let not disorderly living pass without such punishments as are con­fistent with Christian Charity.

You need not that much more should be said by me at this instant; the Laws of God, and the known Laws of the Land, and the Consti­tutions of your own Society must direct you when this discourse of mine may be forgotten. Let your own good example in frequenting the house of God, together with your own Families, according to the Order of the Church of England by Law establisht, and your own Grave, unblame­able, and discreet deportment, put a blank upon dissenters. And if the Rabble will needs cast scorn upon the Wisdome of God, shining forth upon you in the Ministry of your Lawful Pastor Ordain'd and Constituted amongst you in due form and order of Law, according to the known [Page 29]Laws of this Realm, and the Canons and Con­stitutions of the Church of England, piously and wholsomely made and provided; It is your part and duty in especial manner to support and countenance him against all affronts and indig­nities, which a factious and head-strong, a Slanderous and Scandalizing Generation may cast upon him.

And for you that are sub potestate Constituti, under the command of Authority; I shall give you that same wholsome advise which follows immediately after the words of my Text: Ho­nour all men; Love the Brother-hood; Fear God, Honour the King: On which words I shall make no other Paraphrase than what the Church of England hath made to my hand in her most ex­cellent and plain Catechism. You shall next to the performance of your Duty towards God in believ­ving in him, Fearing him, Loving him above all, Worshipping him, giving him Thanks, putting your whole Trust in him, Calling upon him, Honouring his Holy Name, and his Word, and serving him truly all the days of your lives. You shall, I say, next to the performance of your duty in this man­ner towards God, not forget your duty towards your Neighbour; (that is to say) You shall love your Neighbour as your self, and do unto all men, as thou would'st he should do unto thee. Thou shalt Love, Honour, and Succour thy Father and Mother. Thou shalt Honour and Obey the King, and all that are put in Authority under him. Thou shalt submit thy self [Page]to all thy Governours, Teachers, Spiritual Pastors, and Masters. Thou shalt order thy self Lowly and Reverently to all thy Betters. Thou shalt hurt no body by Word nor Deed. Thou shalt be True and Just in all thy dealings. Thou shalt bear no Malice nor Hatred in thy heart. Thou shalt keep thy Hands from picking and stealing, and thy Tongue from Evil­speaking, Lying, and Slandering. Thou shalt keep thy Body in temperance, Soberness and Chastity. Thou shalt not Covet nor desire other mens Goods; but shalt learn and labour truly to get thine own Living, and to do thy Duty in that state of Life, unto which it hath pleased God to call thee. This is pure Religi­on and Undefiled before God and the Father in­deed. Wilt thou then not be afraid of the Power? do that which is good, and thou shalt have praise of the same, Rom. 13.3. For as St. Peter saith, 1 Pet. 3.13. Who is he that will harm you, if ye be follow­ers of that which is good? I beseech you Consi­der what is spoken, and the Lord give you under­standing in all things necessary, in order to the Attainment of Everlasting Salvation through Jesus Christ our Lord: to whom with the Father, and the Holy Ghost, Three Persons, and but One God, be ascribed and rendered, as of all due belongeth, all Honour and Glory, Praise, Power, Might, Majesty, Thanksgiving, Dominion, and Obedi­ence, both of us, and of every Creature, both now and for ever more. Amen.