THE current of Religion in the world seems much to resemble those Waters of Ezekiel, that Ezek. 47. 3, 4. rose first to the Ankles, then to the Knees and Loins, and so to an unpassable depth. Such was the rise and progress of Religion in the World. The beginnings of it were but small, only in the Fami­lies of the Patriarchs; the Chan­nel of it for a long time scant and narrow, only in the bounds and limits of the Land of Canaan: [Page 2] In Jury only was God known, and his Name great in Israel. But at the length it overflowed the Banks, and according to the pre­diction, Isa. 11. 9. The whole Earth was filled with the knowledge of the Lord, as the Waters cover the Sea. But this it was a work especially reserved for the days and coming of the Messia; and is commonly joyned with the mention and pro­mise of the Messia. Thus in Gen. 22. 18. In thy Seed shall all the Na­tions of the Earth be blessed. Thus in Gen. 49. 10. (Till Shilo come) And to him shall the gathering of the people be. And the very same thing we meet with at large in this very Chapter of Isaiah, be­ginning at the 6th Verse: I will give thee for a Light to the Gen­tiles, that thou may'st be my Salva­tion, to the ends of the earth.

In pursuance of which subject he goes on to set forth the care of God, not only for the perpetua­ting of the Church, (Verse the [Page 3] 16th, I have graven thee upon the palms of my hands, thy walls are continually before me;) but also for the replenishing and inlarging the Church; and that to such a flow of fulness, that they shall complain, (as in the 20th Verse) The place is too strait for me, give me room that I may dwell. Augu­stus est mihi locus in Synagogis, fac mihi spatium in Ecclesiis; as St. Hierom glosses upon the place.

Now, if any shall ask, (with the Church in the 21st Verse) who hath begotten me these? who hath brought up these? As much as to say, By what means shall there come in such a throng and multitude of Proselytes to fill the Church? The Answer follows in the next words, That it should be by a double means; first, by the power and preaching of the Gospel, (Verse 22. I will lift up my hand unto the Gentiles, and set my Standard to the People; i. e. Vexillum crucis, (says St. Hi [...]rom) [Page 4] The Word and Standard of th [...] Cross and Gospel of Christ. An then secondly, It should be don by the after-assistance of King and Princes that should embrac [...] and profess the Gospel; as it follows in the Text, Verse 23. An [...] Kings shall be thy Nursing Fathers and their Queens thy Nursing Mothers, they shall how down to the [...] &c.

The words then are a signa [...] Prophesie, touching the inlargement of the Church, as by th [...] accession of the Gentiles in th [...] general, so of the Secular Power and Governours in particular. I [...] the words I shall consider tw [...] main remarkables: First, the Persons here instanced in, ( King [...] and Queens.) Secondly, the thing [...] spoken of these Persons; i. [...] Their Conversion, their Devoti­on, their furtherance and assistance.

First then, let us consider, E­minentiam Instantiae, the Persons [Page 5] here instanced in; we shall find them to be none of the [...], of the lower and middle rank; but of the [...], Persons of the greatest heighth and eminency, and that in each of the Sexes, Kings for the one, and Queens for the other. He could not have gone higher, if he would, here amongst Men. And truly Kings and Princes must needs be the highest upon Earth, because they are immediately next unto him, who is the most highest both in Heaven and Earth, that is, to God himself. For this was the Divi­nity of the ancient Fathers, Ter­tul. c. 2. A quo secundi, post quem primi; ante omnes, & super omnes Deos. Tert. Apol. c. 30. Lib. 3. adversus Parmen. ad Scap. Colimus Imperatorem ut hominem, a Deo secundum—Et solo Deo minorem; i. e. We reve­rence the Emperour, as a Man se­cond to God, and inferior to none but God. So that of Optatus, Super Imperatorem non est nisi so­lus Deus, qui fecit Imperatorem. There is none above the Empe­rour, saving God, who made the [Page 6] Emperour. And so also that o [...] Arnobius. Rex sub nullo alio, ni [...] In Psalmos. sub Deo. The King is under non [...] but God; and if only under him then doubtless the highest, nex [...] and immediate to him: yea so near unto God, that they partake of the very name [...]. Justin. M. quaest. & resp. ad Or­thod. Qu. 142. of God, Psal 82. 6. I said ye are Gods. Gods for their place and Office, as be­ing in Gods room and stead, his Vice-gerents upon Earth. And Gods for their Power and Heighth▪ and Supremacy, as having a Di­vine impress of Majesty and Sove­reignty sealed and engraved upon their Persons. For what is that that we call ( Majest as Principis,) the Majesty of a King or Prince? I say, What is it, but something of Divinity, something of God, put upon a mortal Man? And therefore the Christians of old (as Vegetius relates, in their Mili­tary Vegetins. de re mili­tari l. 2. [...]. 5. Oath) were wont to be sworn, without scruple, Per Ma­jestatem Imperatoris, By the Ma­jesty [Page 7] of the Emperour, as being Sacrum quiddam & Divinum, some­thing of God put upon Man, and exalting him to an immediate nextness unto God.

Ye see then the height and e­minency of the Persons; yea but may some say, Why is it that the Instance here runs in Kings only, and single Persons? were Monarchs only to be the Nursing Fathers to the Church of God? To this I answer. No doubt but under Kings are here included all other Secular Powers and Governours whatsoever; yet Kings only are named, and that for a double reason.

1st, In respect to the Event, they being primogeniti Ecclesiae, The first that began to exercise the power of Nursing-fathers. The Prophecy it self, in the exe­cution of it, was firstly, yea, and mostly fulfilled all along in Kings and Monarchs. And then second­ly, In respect to the very Species [Page 8] of Government, Kings are her named, for divers reasons.

1st, As being the chiefest an [...] Prin­cipale per se positum stat pro cae­teris. Aristot. polit. l. 3. c. 11, 12. principal of Governments, a having in it [...], absolutu [...] imperium, the entire and absolut [...] command and power united an [...] centered in one person; and there fore the more effectual for the ai [...] and assistance of the Church.

2ly, As being the most know [...] the most famous, usual, and un [...] ­versal; especially in those Ea­stern Nations: according to tha [...] in Tacitus, Suetum Regibus Ori­entem.

3dly, As being the most anci­ent, Arist. Eth. l. 8. c. 11. [...] &c. Natu­tura com­menta est Regem. Sen. de clem. l. 1. c. 19. natural, and primitive o [...] Governments. Initio Reges: I [...] primum in terris fuit Imperii n [...] men, says Salust Cited by Aug. de civ. Dei. l. 3. c. 10. To whom Vives adds Herodotus and Pliny. (in Catilin. Kingship or single Empire was th [...] first of Governments. Omnes an [...] tiquae gentes, regibus quondam p [...] ­ruere, Secunda in Catili­mam. Item de Legibus [...]. 3. says Tully. Princip [...] Rerum, Gentium nationum (que) Im­perium penes Reges erat, says Ju­stin. [Page 9] Cited also by Aug. de C. D. l. 4. c. 6. l. 1. All Kindreds and Nati­ons at the first were under Kings. To which we may add that of the Philosopher, Politic. 1. c. 1. [...]. Cities at the first were go­verned by Kings, and so even to this day are Nations also.

Yea, and if we look yet higher into the very Rise and Origine of Government, as it is recorded in Scripture; we shall find it was first vested in a single person. Adam, who was the Father of Mankind, was by his Creation, and for his time, Monarch of Man­kind; according to that of Cedrenus, [...].

The first Government in the Bertram. de rep. jud. c. 2. p. 38. world was that of Fathers, and Kingship is nothing else but the Apex, or Supremacy of fatherly Power, devolved into the hands of the present Monarch. [...], says the Philosopher, who also plainly Ethic. l. [...]. c. 12. [Page 10] draws the first pedigree of Mo­narchs, from the Rights of Fa­thers; as any may see in th [...] first Chapter of his Politicae.

But enough of this first rema [...] ­kable in the Text, that is, of th [...] Persons or particularity of the In­stance ( Kings or Princes.) pass unto the second Consider­ble, and that is, The things tha [...] are foretold and spoken of thes [...] Persons. They may be reduce [...] to these following Heads. 1. Thei [...] Call and Conversion. 2. Thei [...] Piety and Devotion. 3. Thei [...] Beneficial Influence upon th [...] Church, and assistance to it. From all which follows in the last place the prosperity and enlargement o [...] the Church by their means, (th [...] thing designed and intended in th [...] whole Contest.)

First then, ye have their Cal [...] and Conversion; their conjuncti­on on with the Church, and relation to the Church, as Members; in­timated in the Possessive ( Tui,) [Page 11] Kings shall be Thy Nursing Fa­thers. Thine, first, as Members, and then as Fathers. So that here are two things promised to the Church, as touching Kings, 1st, That they shall be her Con­verts, and then her Patrons; first Embracers and Believers of the Gospel, and then Maintainers and Promoters of the Gospel. They shall become professores fi­dei, and so defensores, first Profes­sers of the Faith, and then Defen­ders.

To begin with the first, Their Conversion. The Church of Christ, 'tis a Nest for Eagles, as well as Doves. 'Tis a Grove for Oaks and Cedars to grow in, as well as Shrubs and Coppice: That is, 'tis a Place and Recepta­cle for Kings and Caesars, as well as meaner Persons; for rich Abra­ham, (the mighty) ( Abra­ham, [...] dicitur Ni­colao Da­masceno. Rex voca­tur Justino. Lib. 36. Ʋnctus Dei. Psal. 105. 15. says Grotius in Gen. 23. 12. Prince, as he is called, Gen. 23. 6.) as well as poor Lazarus. 'Tis a Flock, wherein the Lyons lie down with [Page 10] [...] [Page 11] [...] [Page 10] [...] [Page 11] [...] [Page 12] the Lambs in the same Fold, the Prince with the People.

The Grace of God, and the Faith of Christ, and the Power of Conversion, was never meant to be confined, meerly to the Commonalty, never to go higher. The Apostle expresly declared the contrary from the beginning 1 Tim. 2. where he does enjoyn it as a Canon to all Christians, That Prayers, and Supplications, and Thanksgivings be made for all Men, Verse 1. and for Kings in particu­lar, Verse 2. Giving this as the Ground and reason of the duty, ( Verse 4.) because God will have all Men to be saved, and to come to the Knowledge of the Truth; that is, doubtless, at the least, Men of all sorts and ranks, Kings as well as others. This the Apostle then knew; and knew it by the Writings of the Prophets. 'Twas a thing foretold long before, That Kings should see and arise, and Princes should worship the holy one [Page 13] of Israel, Isa. 49. 7. That the Gen­tiles should come to the Churches light, and Kings to the brightness of her rising. Isa. 60. 3. And so Psalm 22. 30. Pingues terrae ado­rabunt, all they that be fat upon Earth shall eat and worship. And Psalm 47. and the last Verse. The Princes of the People are gathered unto the People of the God of Abra­ham, (so 'tis in the Hebrew) For the Shields of the Earth ( [...],) the Mighty upon Earth) belong unto God; that is, they shall joyn themselves to the God and People of Abraham, by communion of the same Faith.

These Promises or Prophecies 'tis clear they belonged to the times of the Gospel. And though they were not presently fulfilled at the first planting of the Gospel, because God was resolved to bring in and carry on the Religion of Christ at first in the world, not by the countenance of the Grandees and Princes of this world, but on­ly [Page 14] by the sufferings of Martyrs by Signs and Miracles, by the sole and single force and efficacy of the Word Preached; that so the Doctrine might appear to be of God, and not of Man; yet, not withstanding, after some few Cen­turies of years, in due time those Oracles began to be fulfilled; first in the Conversion of Lucius a Brittish King of this Isle: and then of Constantine and Theodo­sius; and so all along of many o­ther Princes, as it is at this day. So that the Religion of Christ, which at first began at the lower end, and dwelt in Cottages, is now got into the Palaces of Nobles, yea, and into the Courts of Kings and Princes, and I doubt not, of some of them, into their Hearts too. Christ, who is Lord over all, ( Rom. 10. 12.) hath shewn himself rich unto all, even unto Kings; rich in Grace by calling them out of darkness into his mar­vellous light; hereby testifying [Page 15] both the freeness of his Grace, that he is the God of the Hills as well as of the Vallies; and like­wise the Power of his Grace, that he has a Throne in Hearts of Kings, and can conquer Crowns and Scepters to a willing profes­sing of him. And that the Net of the Gospel, (spoken of Mat. 23. 47.) is large and strong e­nough to catch and take the great Whales and Leviathans of the Water, as well as the smaller Fishes. Lastly, hereby he has te­stified his honourable regard and respect unto the Robes of Earth­ly Majesty, to the Thrones of Kings, by baptizing them into the Faith of Christ; thereby shewing them the way unto a better King­dom, that of Heaven, and to a brighter Crown, that of Righte­ousness.

And that's the first thing here intimated touching Kings and Princes, their Call and Conver­sion. The next follows, and that [Page 16] is, their Piety and Devotion. For this I take to be the meaning o [...] those words, ( They shall bow down to thee with their face to the Earth and lick up the dust of thy feet. 'Tis an allusion to that gesture o [...] lowly Reverence and Incurvation of Body to the Ground, that was in use, both in Religious and Ci­vil Worship. As ye may see both at once, 1 Chron. 29. 20. All the So 1 Sam. 24. 20. Adorave­runt Je­hovam & Regen Pagn. Congregation blessed the Lord, and bowed down their Heads, and wor­shiped the Lord and the King [...] lxx.) The like was practised by all your Eastern Nations, to their Sove reigns; as appears by that of Martial.—Pictorum sola basiate regum. Epigr. L. 10. Ep. 72.

As also by that [...] without which Themistocles him­self could not have access unto the Persian King; though he dis­guised it as well as he might, by the letting fall of his Ring.

[Page 17]But to return; in allusion (I say) unto this custom of deep and low veneration, is it here said even of Kings and Queens, that they shall kiss or lick the dust, that they shall bow down with their faces towards the Earth: Yea but unto whom? Answ. To whom but Christ. To him alone is all this reverence and obeysance of Kings and Queens directed and intended. For though the Person here spoken to (as the words sound) seem to be the Church; yet the Worship here spoken of is meant only Christ. Christi pro­prius & peculiaris, (says See Psal. 72. 9. Isa. 49. 7. De Imperio summarum potestatum. c. 4. Gro­tius.) Tibi incurvabunt; id est, Christo in te habitanti, says Tre­mellivus. (They shall bow down to thee, i. e. To Christ dwelling in thee. Sic ad Ecclesiam transfer­tur hic honos, ut penes unum Chri­stum integer maneat, says Calvin. Lin­gent pedum pulverem tuorum, O Ecclesia, primitiva, in personâ capitis tui, Jesu christi. Glossa ordinaria in locum. As much as to say, The Church [Page 18] is here considered in conjunction with Christ the Head; so that what is spoken of the Body, strict­ly and properly pertains only to the Head. Si enim Caput Ecclesiae es [...] Christus, Caput hic adoratur in cor­pore, says St. Hierom upon the Place. In the Honour of the Bo­dy is understood the Worship of the Head. And to the like pur­pose (yet more plainly) is that of St. Basil, (upon Psal. 45. Ver. 12.) [...]. 'Tis not the Church to whom this Honour or Worship is given, but unto Christ, who is the Head of the Church.

In vain therefore do the Para­sites of Rome go about to draw this Text to the maintenance or countenance either of the Papal Chair, or of the Vide Librum Cae­remonia­rum, Sect. 3. C. 3. Honour and Subjection claimed as due there­unto. For besides the falseness of the Hypothesis, the thing it self is very wide from the purpose of the Text. The Honour here [Page 19] spoken of (as to be done by Kings and Queens) is not that of ex­ternal Subjection, whether Civil or Ecclesiastical, but that of Re­ligious Adoration. 'Tis no other than subjection unto Christ him­self. To the Person of Christ, to the Laws of Christ and Chri­stianity, to the Faith and Do­ctrine of Christ, to the Word, Will, and Worship of Christ. This is that, that is fore-promised in the behalf of Kings; that they should render unto Christ the sub­jection of Piety and Devotion, ie. Reverence to his Name, ob­servance to his Worship, obedi­ence to his Will, submission to his Yoke and Scepter, walking in his Truth, rejoycing in his Light; counting it their highest Honour to do him Service, and the best and biggest of their Ti­tles to be his Subjects. As it is recorded of the Emperour Theo­dosius, That he profess'd he rejoy­ced Theodoret. l. 5. c. 25. more in his Christianity, than [Page 20] in his Regal Dignity; and, tha [...] upon his Death-bed he thank' [...] God more, that he was Membru [...] Ecclesiae, (a Member of the Church) than that he was Caput Imperi [...] (the Head of the Roman Empire And another Passage I have rea [...] of one of the Lewis's, King o [...] France; who, though he had go [...] many Victories, and won man [...] Towns from the Saracens, ye [...] would he not be stiled from an [...] of them, but only from the Place of his Baptism would be called Lewis of Poissy. Why? Because there (said he) I first overcame the Devil, and was made a Chri­stian. Many the like Instances might be given of the signal Pie­ty of Christian Kings and Princes both in Word and Deed: But my business is not a History, but a Sermon. I shall therefore pass by what might be more largely spo­ken of this second Head, and ha­sten to the third and main Parti­cular designed in the Text, and [Page 21] that is the special and beneficial In­fluences of Kings upon the Church for its good and flourishing, ( They shall be thy Nursing Fathers, and their Queens thy Nursing Mothers.

In the opening of which I shall consider two Particulars; 1st, The Thing it self, to be done by Kings and Princes; and that is, the che­rishing, the spreading and further­ance of the Church, and of Re­ligion in the Church. 2ly, The means and manner of performing: They shall do it, as [...], as Nur­sing Fathers.

For the first of these, 'Tis very evident God has always made use of Kings and Princes, for the fur­therance and maintenance of Re­ligion, from first to last. The first settlement of it among the Israe­lites was by the Hands of Moses, who was King in Jesurun. (Deut. 33. 5.) or as the Targum and Sy­riack reads it, King in Israel. The retriving of it, when lapsed, from Impieties and Idolatries, 'twas by [Page 22] the means of Judges; who Cunaeus de republ. l. 1. c. 12. Bertramus de rep. jud. c. 9. P. 109. Josephus calls [...], no [...] ­ther than Monarchs; Dictaton for their time, that is, in effect Kings.

In a word, the fullest and th [...] utmost growth, and [...] of tha [...] Church, and the highest an [...] brightest Sun-shine of Religio [...] amongst them, was not, till [...] came under the warm Beams an [...] Influence of the Royal Scepter Their Religion was never culmi­nant, never rose unto its height and splendour, till the Kingshi [...] was settled amongst them, first in the Family of David, and then in the Line of Solomon. Then was the 1. Chron. 23. 6. 24. 3. Sacred Militia, the courses of the Priests and Levites, ordered: Ther was the stately Fabrick of the Temple erected, and the Service furnished: Then was the God o [...] Israel worshiped in the beauty of Holiness. And so downward in the sequel of the Story, still y [...] shall find, Kings were the main­tainers [Page 23] of Religions, as in Abija, Asa, and Jehosaphat: Kings were reformers of Religion, as in He­zekia and Josia: yea, and Kings were the Restorers of Religion, together with their Liberties, as in the days of Ezra and Nehe­mia. Both which acted in all they did by Commission from the Kings of Persia, Ezra 7. 25, 26. Neh. 5. 14.

This Blessing of Pious, and of Gracious Kings, so behooful and advantageous to the Church of the Jews, God was pleased to af­ford and make promise of, to the Church of the Gentiles.

Besides the Proofs already na­med, I shall add three more, per­tinent to the purpose. The first is that of the Text; where the nur­sing and nourishing influence of the secular Powers, is clearly men­tioned, as one signal and special means of the furtherance and in­largement of the Gospel-Church, as is evident from the whole drift [Page 24] and scope of the context. T [...] second is that of Isaiah. Ch. 6 [...] where having spoken of the A­bundance of the Sea that shou [...] be converted, Verse the 5th; follows in the tenth Verse, [...] Sons of Strangers shall build up t [...] Walls, and their Kings shall min [...] ­ster unto thee. And Verse the 16 [...] Thou shalt also suck the Milk of [...] Gentiles, and the Breast of King Before ye had the Nurse, and her [...] ye have the Milk and Breast; a suring us, they should not b [...] meer Dry-nurses, but such wh [...] as it were from their own Bowel [...] shall minister strength and growt [...] unto the Gospel-Church.

There is one place more, which some not improbably draw to this purpose; and that is in the four an [...] twentieth Psal. where having spoken of the large and univers [...] Dominion of Christ, Verse 1. An [...] of the conditions of Communion with the Church of Christ, Ver. 3 to the 6th. he then closes with a [...] [Page 25] exhortation (as many do inter­pret it) to the secular Powers, for their favourable furtherance of the Church and Gospel of Christ, Verse the 7th. Lift up your Heads O ye Gates, and be ye lift ye ever­lasting doors, that the King of Glo­ry may come in. The Septuagint, with Symmachus and Theodotio, ex­pound it, as spoken to Principa­lities and Powers; and accor­dingly render it, Lift up your Heads, O ye Rulers, ( [...]) and so the vulgar Latin, (O Prin­cipes) So the Arabick and Aethi­opick Ver­sions. O ye Princes, and be ye lift up, ye Fores soeculi, (as Arias Montanus renders it, Ye e­verlasting Doors.) And why must they be lift up? All to this end, (says Psalmist) That the King of Glory may come in, i. e. To make way and room in the World, for the Kingdom of God and of Christ. The entrance into the City was by the Gates; the strength of the City was in the Gates, ( Psal. 147. 13. He hath [Page 26] strengthned the Bars of thy Gate [...] And the Place of Magistracy, Pow [...] and Judicature was in the Gat [...] ( Ruth 4. 1, 2. Deut. 25. 7.) [...] therefore by the lifting up of [...] Gates may well be understood [...] concurrence, the utmost [...] countenance and assistance [...] the Ruler, to the promoti [...] and propagating of Religio [...] as being entrusted with a Po [...] ­er to make way for the Ki [...] of Glory.

So much for the Thing it se [...] The spreading and enlarging [...] the Church, by Kings and Prin­ces. I come now unto the [...] Particular, and that is, The mea [...] and manner of effecting it; Th [...] shall do it, as Nursing Father that is, first as Leaders, and th [...] as Governours: First, by t [...] strong attractive of their Exam­ple, and then by the use and ex­ercise of their Authority; fir [...] by the very countenance of the personal Example, which alwa [...] [Page 27] of great influence and efficacy [...]n the World. Haggai 2. 23. (says God unto the Prince Zorobabel) I will make thee as a Signet, Tan­quam Annulum Signatorium. Good Princes, they are Gods Seal, Gods Signet, that make impression up­on the World, and help to shape, and print, and fashion it into Truth and Goodness.— Ad exemplum Regis componitur Orbis. The Re­ligion of the Prince is the Mould into which the People common­ly are cast. Such as sit in the Gate, such as are highest and up­permost in the World, are eyed as the Rule and Copy to those that are under. The younger natural­ly follow and tread in steps of the elder; Servants imitate their Ma­sters, Children their Parents; but of all Presidents, that of the Prince or Ruler is the most pre­vailing, to engage the practice of the People.— Et in vul­gus manant exempla Regentum. The Ways and Deeds of such [Page 28] great ones, as they draw the [...] of all after them, so also th [...] Imitation. Vertue in a King, [...] ­ligion in a Prince, seldom goes lone without a numerous trai [...] Followers and Imitators. Wh [...] the King of Ninive put on Sa [...] cloth, ( Jona 3. 6.) how sudden­ly did it become the wear [...] fashion as it were of the wh [...] Court and City. When Const [...] ­tine embrac'd the Faith, and [...] up the Cross for his Standa [...] what a shake did the very Patte [...] of his Example give unto [...] Kingdom of Darkness throu [...] the whole Empire? How so did Heathenism vanish out Towns and Cities, and betook self ad pagos & paganos? (fr [...] whence the Name of Pagans, sa [...] Vossius.) Christianity being se [...] ­ed in the Prince, it ran dow [...] amain, as the Oyntment from [...] Head of Aaron, to the Skirts [...] Borders of his Garment.

[Page 29]That's the first way wherein or whereby Kings do become Nur­sing Fathers to the Church, by the meer influence of their Ex­ample.

The next and second (which [...]s the main) follows; and that [...]s, by the use and exercise of their Power and Authority. That is, when they do employ the utmost of their Princely Power, for the defence and protection of the Church, for the support and maintenance of the Church, for the conservation of the rights and properties of the Church, for the due and well management of the Affairs of the Church. When Laws are made, and Acts passed by Authority in the behalf of the Church, when publick and effe­ctual care is taken for the great concerns of the Church, for the soundness of its Faith, for the pu­rity, beauty, and comeliness of its Worship, for the order and re­gularity of its Government, for [Page 30] the efficacy of its Discipline, f [...] the preservation of its Peace, U­nity and Tranquillity, in a [...] through the Communion of th [...] whole. This, this is the Benef [...] of Nursing-fathers; this is the Milk that comes out of the Brea [...] of Kings, the establishing of Re­ligion by the Sovereign Power, i [...] all the publick concerns of [...] When Christianity is (by the means) engrafted into the Stat [...] and is made the Religion of th [...] State; when the profession of is not only own'd, but ratifie [...] with the Seal of Authority, fe [...] ­ced and strengthned with the pro­vision of Laws, guarded with Pe­nalties, encouraged and advance [...] with Priviledges. This is tha [...] Singulare quiddam a regibus requis tum, says Calvin upon the Text That special and singular Service expected, yea and bespoken from the Hands of Kings, for Christ Psal. 2. 10, 11. Be wise O ye Kings be instructed ye Rulers of the Earth [Page 31] Serve the Lord with fear. What Acts 4. 25. Lord? why the Lord Christ, as appears by the 2d and 7th Ver. And how are they to serve him? not only in their Hearts and Lives, but in their Power and Place, with their Crowns and Scepters; serve him as Kings. Excellently St. Au­gustine Epist. ad Bonifacium to this purpose. Aliter servit qua homo, aliter qua Rex. Kings serve the Lord Christ, as they are Men, one way, as they are Kings, another. As Men, they serve him, vivendo fideliter, by living up to the Faith and Pre­cepts of Christ; but, In quantum reges, as Kings, they serve him, Leges sanciendo, Leges ferendo pro Christo, by making Laws for Christ; Cum ea faciunt ad servi­endum Epist. 48. ad Vincen­tium. Epist. ad Bonifacium illi, quae non possunt facere nisi reges; when they do those things for Christ, (by the advan­tage of their Power) which none but Kings can do. And again, Cum Aug. con­tra Cresco­nium, l. 3. cap. 51. in regno suo bona jubeant, mala pro­hibeant; when in their respective [Page 30] [...] [Page 31] [...] [Page 30] [...] [Page 31] [...] [Page 32] Dominions, they command wha [...] good, and forbid what's evil; [...] only in relation, ad Societatem H [...] ­manam, to Humane and [...] Peace and Society, but also (sa [...] he) in things pertaining ad Re [...] ­gionem Divinam, to matters Religion, and Divine concer [...] All which may serve as a fit Co [...] ­ment upon the Text, plainly she [...] ­ing us, what is that Regia Ecc [...] ­siae nutricatio, (as Grotius speak [...] L. de Im­perio sum­marum po­testatum. That Blessing of Nursing father That 'tis no other than the main­tenance and cherishing of Relig [...] ­on by the nurture of wholes [...] Laws, by the publick interposal [...] Kings and Princes in its behalf, [...] of Pious Guardians, and as [...] tender Governours encharged a [...] betrusted with the care and ove [...] sight of the Church. And th [...] indeed is the proper import of th [...] word [...], or Nursing-father i [...] the Text, and in the Hebrew. comes from the word [...] or [...] that signifies, Truth, Trust, [...] [Page 33] Faithfulness. So that the prime and proper meaning of the word (as Schinler notes) is to signifie Tutorem, Curatorem (Fiduciarium) Rad. [...] qui in sidem suam recipit alterius puerum: That is, one that is a Guardian, a Trustee, one that has the care, maintenance and dispo­sal of a Person committed to his trust. This (I say) is its first and primigenial signification; and then by consequence 'tis rendred sometimes a Nurse, [...], Ruth. 4. 6.) sometimes a bringer-up, ( [...]) even as here in the Text, and in Esther 2. 7. where Morde­cai is said to be [...], the nourisher or bringer up of Esther; or (as Schinler renders it, out of some Copy of the Septuagint) [...], Praeses & Rector, her Guardian and Governour, (for so does [...] signifie, Curam & Praefe­cturam.

So that, all things considered, the stile and attribute of Kings here in the Text could not possi­bly [Page 34] be better rendred, than, as i [...] our Translation, by the phrase [...] Nursing-fathers. Fathers for the Power, Trust and Authority; an [...] then both Fathers and Nurses fo [...] their care and tenderness. So tha [...] the word it does at once instruct us in two things concerning Christia [...] Princes. First, In the Interest [...] their Power in reference to th [...] Church. Secondly, In the n [...] ­ture and quality of their Power.

1st, Here is the Interest of thei [...] Power, in, or towards the Church. The Church, as a Minor, com­mitted to their Eorum potestati suam Eccl [...] ­siam credi­it. Isi [...]or- [...]isp. in [...]nt. c. 51. Cujus fid [...]i credit [...]r ipsa Fides. Sacerdates m [...]s, tuae manui com­misi. Greg. Epist. ad Mauriti­um. L. 3. c. 10. charge; an [...] themselves made of God, th [...] [...], the Mordecaies to th [...] Esther, the Guardians, and Go­vernours of it. And that unde [...] a double capacity; first, as Sove­reigns; and so they have th [...] power of stopping or suppressing all violence, rage and fury inten­ded against the outward Being Peace and Well-fare of the Church. And then secondly, a [...] [Page 35] Christian Sovereigns. And so they have the right of doing all Acts pertaining to Christian So­vereignty in Church-matters; that is, a supream inspection in and over all Causes and Persons that do relate to the Church; a Power of setling and establishing the true Faith and Communion of the Church; yea, and of order­ing the Affairs of the Church, of reforming corruptions, of redres­sing abuses, of regulating, and retrenching excesses and innova­tions. In a word, A Power of super-vising all Offices and quali­ties in the Church, to see and provide, that such as act in the behalf of the Church, do their Duties, and keep their Bounds, that nothing be done to the pre­judice, not only of the common Peace, but of the common Faith▪ Order and Christianity; but all unto the furtherance and edifica­tion of the whole.

[Page 36]This Is that Power which Kin [...] of old for their part exercised the Government of the Synagogu [...] (as you may see at large in th [...] Chronicles) in the reforming of R [...] ­ligion, 2 Chr. 29. 15. Ver. 3. & 5. Verse 21, 24, 25, 30. Ch. 30. 2, 5. Ci. 31. 2, 4. in purging the Temple, i [...] re-inforcing the Passeover, in co [...] ­manding and ordering the Pries [...] and Levites, in reducing and re-e [...] ­gaging the People unto the La [...] and to the Covenant, causing [...] that were found in Israel, and Be [...] ­jamin to stand to it, (2 Chro [...] 34. 32.) And again, making a [...] that were present in Israel [...] serve, even to serve the Lord the [...] God. The like Power we fin [...] without scruple, practised by t [...] first Christian Monarchs and S [...] ­vereigns, within the Limits [...] the Gospel-Church of their D [...] ­minions. After that the Empi [...] was cast into the Lap of th [...] Church, and Christianity advance to sit at the Helm and Stern of G [...] ­vernment; 'tis sufficiently know [...] how far even the first Christia [...] [Page 37] Emperours interposed their Au­thority in Church-matters; In hearing Complaints, in receiving Appeals, in taking cognizance of Causes, ( etiam post duplex Judi­cium Episcopale) in redressing of Ecclesiastical disorders, in elect­ing of Bishops, in convening of Councels, in examining and ra­tifying of Canons, in passing and setting forth Laws and Edicts, for the establishing of Truth, Order, and unity, and for the healing or extinguishing of Schism and He­resy. As may be seen at large by any that will read both in the Eastern and Western Records, in the Acts of Constantine and Theo­dosius, in the Code and Novels of Justinian, and in the Capitulars of Charles the Great. So true was that of Socrates, in his Pre­face to the fifth Book of his An­cient-Church-History, [...], (ever since that Kings and Emperours became Christians) [...] [Page 38] [...] (the affairs or mat­ters of the Church have hung, the whole weight of them hung and depended upon them, i. e. upon their authority, concurrence and interposal; for of that he speak [...] in the next words.

And thus have I shewn the first thing that is implied in the Phras [...] of Nursing-fathers, the Power and Interest of the Prince in an [...] over the Church as Guardian, [...] Governour.

There is but one thing more [...] be considered in the Text, and shall then draw towards a Con­clusion; and that is, The natur [...] and quality of this Power, or, i [...] I may so speak, (and I crave hum­ble leave to speak it) The Bound [...] and Limits of it. Princes, they have indeed Power and Authority in Church-matters, but 'tis as Fa­thers still, not as Masters. They are not stiled Domini, but Nutritii; no [...] Lords of our Faith, but Nurses Protectors, Defenders of the Faith

[Page 39]The whole Right of Secular Powers in matters Ecclesiastical is not Destructive, but Cumulative. Mr. Thorn­dikes Right of the Church, c. 4. 'Tis not to change or abolish, but to establish what they find the Church, by the Act of God, pos­sessed of, and vested in, from the beginning. We may not there­fore so far extend the Phylacteries of the Princes Power, as to think or say, That he may devise new Rectè illud dicitur, non esse principum aut civili­um Magi­stratuum, Leges no­vas de culi­tu Dei con­scientiis ferre aut propria Sa­cerdotum munia obi­re. Casaub. exercitati­ones Epist, dedicat. Articles of Faith, or appoint new Sacraments, (new Instruments of Grace) or introduce or enjoyn new parts of Worship. No, these are Christi Regalia, (the Royalties of Christ.) In things of this na­ture we call no Man Master upon Earth, for one is our Master, e­ven Christ, Mat. 23. 10. There are (as the Apostle speaks) [...], The things of Christ, Phil. 2. 21. And there are [...], The things that are Gods, evi­dently distinguish'd by our Savi­our from the things that are Coesars, Mat. 22. 21. As being [Page 40] things of Divine, Immediate an [...] absolute appointment. And thoug [...] the Christian Magistrate has I [...] Perium circa Sacra, a Power of or­dering even about these things, [...] to Time and Place, and matter [...] form, and whatsoever else relat [...] to the due and decent, and regu­lar performance of these things yet he has no power super [...] over the substance of the thing themselves, either to add to them or diminish from them.

In a word, we must know there are in the Church [...] God, Immota quoedam & Devin [...] certain sacred and unchangeabl [...] Points; as namely, The common Faith and Christianity, the Rul [...] and Sum of Christian Faith, the Parts and Duties of Christian Worship, the Offices of Christi­anity wherewith God will be ser­ved, in the Communion of hi [...] Church, the Means and Instru­ments of Grace, (the Word an [...] Sacraments;) together with the [Page 41] Power of Orders, and the Keys of Doctrine and Discipline. These and the like, they are Res Dei, the Things of God; that is, of his immediate, absolute, perpe­tual appointment and constitution. They are Dona Christi, the Dona­tives of Christ and of his Spirit. They are Dos & jura Ecclesioe, the Dowry and Birth-right of the Church, as it is a Society of Gods immediate founding, subsisting not by Mans Law, but by Gods Charter, (not to be null'd, or al­ter'd by Man.)

In these things, as St. L. 5. Orat. con­tra Aux­entium. Am­brose said of old, Bonus Imperator est intra Ecclesiam, non supra. And again, Ambr. Ep. 33. Item 1. 5. c. 33. Noli te gravare Impe­rator, ut putes te in ea quoe Divina sunt, imperiale aliquod jus habere. Think not, O Emperour, thou hast any Power Imperial over things Divine; i. e. over things which God and Christ have setled in the Church by their own im­mediate Act.

[Page 42]The Christian Church, it is a [...] was from its beginning a Relig [...] ­ous Corporation, founded by t [...] Act of God for the Communi [...] of its Members in the Faith, W [...] ­ship and Service of God. [...] vertue of which Foundation fro [...] God, it has its proper and int [...] ­nal Rights and Powers distin [...] from the Civil, though limitab [...] in the exercise of them by t [...] Civil. These Rights were ve [...] ­ed in the Church long before [...] State became Christian, and a [...] so to remain after; as standi [...] upon a distinct Ground, Gift [...] Original. And therefore the Prin [...] or State, in becoming Christia [...] gains no Power, no Sovereign [...] over these things, (so as to inn [...] ­vate or alter them;) but rath [...] an obligation to uphold and mai [...] ­tain them, according to the pri [...] intent of their institution. Th [...] being the declared Will of Go [...] ‘That Christian Monarchs or So­vereigns, by entring into th [...] [Page 43] Church, act as Nursing-fathers; Mr. Thorn­dik [...]s Right of the Church, c. 4. P. 167, 168. and, that by vertue of their Christianity they hold them­selves obliged to the mainte­nance of all the several parts of Christianity; i. e. of whatsoe­ver is of Divine Right, in the profession and exercise of Chri­stianity.’

And thus have I at length pass'd [...]hrough the several Particulars of [...]he Text. The Persons here spe­ [...]ified ( Kings and Queens;) the [...]hings here spoken of these Per­sons; i. e. their conversion to the Church, their devotion in the Church, their assistance to, and enlargement of the Church, by the Interest of their Power, as Nursing-fathers.

I shall now only draw some few Inferences, and make some pra­ctical Reflections; and so con­clude.

First then. Are Kings promi­sed as a Blessing to the Church? Hence we infer, The continuance [Page 44] and allowance of their Functio [...] of their Place and Office, und [...] Christianity. Some (as it See Mr. Par­kers Poli­ty, second Piece, P. 114. seem [...] have been so foolish or pervers [...] as to say, That Kingly Gover [...] ­ment was a figure and shadow, part of the Jewish Pedagogy an [...] Bondage; and so abolish'd by th [...] coming of the Messia. The Te [...] here, and the Scripture elsewher [...] is evidence to the contrary. F [...] how could they be Nursing-f [...] ­thers to the Church, if they di [...] not remain as Kings? The exe [...] ­cise of their Authority, in th [...] behalf of the Church, plainly i [...] ­fers the continuance of their Fun­ction in the Church? The Te [...] ­ple of Ezechiel (which, by th [...] large dimensions of it, Ch. 4 [...] must needs pertain to the Gospel makes mention of the Princes and the Princes Portion, Ch. 45. [...].—48. 21.

And so, in the City of the ne [...] Jerusalem, 'tis said, The Kings [...] the Earth should bring their Glor [...] [Page 45] and their Honour to it, (Revel. 21. 24.) They should not leave it behind them, but bring it with them.

Christianity does not extin­guish Monarchy; they may be Christians, and yet Kings. 'Tis no part of the Baptismal Vow, that they should forego or re­nounce their Scepters. Non eri­pit terrestria, qui regna dat Caele­stia, as Sedulius of old. They may be Christs Servants, and yet reign over Subjects. For Christs Scepter is not, like the Rod of Moses, to devour and swallow up the Rods and Rights of Princes, as his did the Magicians. He came not to null the Titles, or disturb the Claims of Earthly So­vereigns, but rather Mat. 22. 21. to secure and establish them in their con­tinuance statu quo. 1 Cor. 7. 20. Let every man abide in the same Calling wherein he was called; is a fundamental Rule and Principle of the Gospel, in all civil Cases and [Page 46] Callings. Christianity suppose [...] the lawful state of the World and of Civil Government, and [...] ­ters no Mans condition in it, b [...] maintains every Man in that [...] state, Calling, and Condition Life, wherein it finds him.

In vain therefore was Her [...] troubled at the news of Christ Birth, as if he came to disseiz [...] of his Temporalities, Mat. 2. In vain was Pilate jealous of t [...] Kingship of Christ, as Enemy Caesar. Christ frees him of th [...] fear, and tells him plainly, [...] Kingdom is not of this World, Jo [...] 18. 26. upon which words [...] Anstin makes a loud Proclamari [...] Tractatus in Joann. 119. the Name of Christ, Audite J [...] ­daei & Gentes,—Audite Reg [...] Terrena, (Hear O ye Jews a [...] Gentiles, hear O ye Earthly Prin­ces;) non impedio Dominatione vestram in hoc mando. (I com not to hinder or prejudice you Rule or Dominion in this World Nolite timere, &c. Be not frighte [Page 47] with vain and groundless fears, or my Kingdom is not of this World, neither does it come to supplant or unhinge the Kingdoms [...]n this world. Kings indeed are called unto Christ, and by Christ, ( Psal. 2. 10.) not to part with their Power, or to lose their Place, but only to do him service with their Power, and in their Place. They are not to throw away their Crowns, but only (with the 24 Elders, Rev. 4. 10.) to lay them at the feet of Christ, as acknow­ledging their subjection to him, and dependancy upon him, and derivation from him. For so saith the Word and Wisdom of the Father, Prov. 8. 15, 16. By me Kings Reign; by me Princes Rule, i. e. by appointment from him, and subordination to him. For the which reason, Tertullian sticks Apolog. c. 33. not to say unto the Pagans, Noster est magis Caesar, utpote a nostro Deo constitutus. The Emperour, says he, is ours, more than yours, [Page 48] as being set up and appointed our God; yea by our Savio [...] whose Name and Stile it is, to Prince of the Kings of the Ear [...] Rev. 1. 5. To be King of Kin [...] and Lord of Lords, Rev. 19. 16.

So much for the Office an [...] Function; the next Inference shall make is in behalf of the Right and Power. If Kings [...] appointed of God, and entrust by him, as Nursing Fathers to th [...] Church; then hence it follows gainst all opposers, that the Ch [...] ­stian Sovereign has to do in ma­ters of the Church. For [...] look what the Prophet here say [...] That Princes shall do as Nursin Bilson, of Subjecti­on. fathers, that, I conclude, th [...] may and must do. For God would not promise, that they should surp a strange Office, but di [...] charge their own. And ther [...] ­fore the Fact in this case prove the Right, and the Exercise, th [...] Power. Only mistake not th [...] Point intended, By this Righ [...] [Page 49] or Power of Princes I do not mean, that they either have in themselves the Power Ecclesia­stick strictly and properly so cal­led; or that they give it unto o­thers, unless by giving we under­stand only Copiam utendi, Leave and liberty to use and apply it. I intend not to say, that Princes by their Sovereignty are to be the sole and supream Judges of Faith, or Deciders of Controversies, or Interpreters of Scripture, or Dis­pensers of Word, Censures, or Sacraments; or that they may take upon them, in their own Persons, (as the Leviathan speaks) to conse­crate Churches, to propagate Ho­ly Orders, to celebrate the Eu­charist, nor to bind and loose in the Name of Christ. I deny not, but in these things the Magistrate has no power to act, either per defectum facultatis, because he has not that skill and faculty that is requisite to the doing of these things; or per defectum Juris, be­cause [Page 50] the Right of ministri [...] such things is by the Act of Go [...] reserved to others. As the Priest of old made answer to Ʋzzia the King, Regis erat, non adalere, sed facere ut Sacerdotes adolerent. Grat. in lo­cum. Non est Officii tui, [...] pertains not unto thee to burn I [...] ­cense, 2 Chron. 26. 18.

But yet notwithstanding, a [...] this being granted, there is sti [...] in the Nursing-father of the Church, a Sovereign Power ove [...] Church-men, and in reference to Church-matters. He has Impe­rium circa Sacra, though not Mi­nisterium in Sacris. He has the Right of Supream Inspection though not of immediate Admi­nistration, (for 'tis one thing to Vide Gro­tium de Imperio, &c. c. 2. p. 24. do these things, and another to see, or cause them to be done.)

In a word, all that I intend is that the Sovereign, as Christian has a Super-eminent Power of commanding and ordering the Matters of the Church, so far as they are of publick and general concern, not only to Peace and [Page 51] Tranquillity, but to Religion and Piety, to the due and regular pro­fession of the common Christia­nity.

I know indeed, there want not those who would oppose this, ei­ther in whole or in part.

First, some, with the Dona­tists of old, quite shut out the Magistrate from these matters. According to the Sayings related by Optatus. Quid Christianis cum Optatus C. Parmen. L. 1. Regibus? aut, Quid Episcopis cum Palatio? What have the Church to do with Kings? or Bishops with the Court or Palace? And again, Quid Imperatori cum Eccle­sia? L. 3. What has the Emperour to do with the Church? This was the Language of the first Fathers of Schism; and too much of the like do we find in those Imitators of them, who will not have the Ruler to interpose at all in mat­ters of Religion. They'l allow him perhaps a Place in the Church, as a Member; but not [Page 52] as a Governour, or Nursing- [...] ther, no Laws to be made, Edicts to be passed, for the s [...] ling of Faith and Order, in op­position to errour and distraction But is this to be a Nursing-father to the Church? or rather a me [...] Gallio, only as an idle and carele [...] Spectator, to stand by, and tam [...] ly to look on unconcerned, up [...] the miseries and confusions of t [...] Christian Body, without stretch­ing forth a Finger to heal, help, [...] prevent them? How can they [...] said to discharge their Trus [...] (their [...]?) Or what accou [...] can they give unto God of the Power, who do not use it to the best advantage, not only for the outward safeguard, but also [...] the inward soundness, purity peace, and order of the Church Never any Classick Author, wh [...] ther Deut. 17. 18, 19. Josh. 1. 8. Ezra 7. 16. sacred or Aristot. polit. 3. c. 10, & 11. Tullius de legibus 2. Plato de leg. Dion. L. 52. prophane (that touch'd upon this Subject but mentions Religion, as in th [...] Magistrates charge. Never [...] [Page 53] State that profess'd Religion, but did exercise an Interest in dispo­sing matters of Religion. Never any Instance to be given, where Men were permitted (in Point of Religion) to do every one what was right in their own Eyes, ex­cept in times of Anarchy, i. e. Judges 17. 5, 6. when there was no King in Israel, no Tutor, no Governour, no Nur­sing-father to interpose and regu­late things in Church and State.

But then secondly, others there are, neither small nor few, who, with the Church of Rome, will Bellarm. L. 3. de Laicis c. 17.—Et alibi. allow the Prince, defensionem Re­ligionis, but not Judicium, no power of judging, but only a Power, or Obligation rather, of receiving and defending whatso­ever the Church determines. They'l grant you, that Princes Ibid. c. 18. are the proper bearers of the Se­cular Sword; but then it must be, Gladius sub Gladio, the Temporal Sword under the Spiritual; for though it rest in the Scabbard of [Page 54] Kings, yet must it not be draw [...] or used by them, Nisi ad nutum & Patientiam Sacerdotis. (So Boni­face the 8th. in his Extravagan [...] Tit. 8. de Majorit. & Obed. c. I.)

This sure is not to make King Nursing-fathers, but Vassals to th [...] Church; meer Butchers, as i [...] were, to execute, while thei [...] Prelates only are the Judges [...] hear and determine. And all thi [...] against the grain, both of Scri­pture, Antiquity, and Reason.

Princes indeed are bid to ser [...] Christ, ( Psal. 2. 11. Serve t [...] Lord with fear) but not with a [...] implicit Faith, or blind Obed [...] ­ence; but Proeeunte judicio, wi [...] judgment and understanding: F [...] so runs the tenth Verse, Sapite o [...] erudimini, Be wise O ye Kings, instructed ye Judges of the Ear [...] (and then follows) Serve t [...] Lord with fear. 'Tis [...] 'tis a rational, reasonable Servi [...] that is required at their hand [...] First understand, and then serv [...] [Page 55] 'Tis the Service of a right judg­ment, the thing which the Church prays for, Psal. 72 1. Give thy Judgments to the King, and thy Righteousness to the Kings Son. God, who would have Kings, among others, to come unto the knowledge of the Truth, (1 Tim. 2. 4.) no doubt but he allows them ( exercitium Judicii) a Judgment to discern what is truth and what is error, (that they may refuse and suppress the one, and embrace and establish the o­ther, as shall be thought fit, for the publick good and welfare of the Church.)

The ancient Councels and Sy­nods of the Church, (as Grotius Grotius de Imperio summarum potestat. c. 7. p. 174, 175, 176. proves) did ever tender both their definitions ( i. e. of Faith,) and Canons, ( i. e. Government) [...], to the judgment of the Christian Emperour to be exami­ned, the one by the Laws of Faith, the other by the Rules of Prudence and Expedience. And [Page 56] sure 'tis all the reason in th [...] world, that Kings be satisfied Men and as Christians, in t [...] matters of the Church, befo [...] they ratifie them as Sovereig [...] ‘For (as a Learned Man says Mr. Thorn­dike, Epi­log. L. 3. Of the Laws of the Church c. 32. p. 385. Kings having a Right to ma [...] the Acts of the Church, to be come the Laws of the Stat [...] (by declaring to concur wi [...] the execution of them) doubt­less they must needs have Right to judge, whether the be indeed such Acts, as Chri­stian Powers may and ought [...] concur in, and accordingly [...] bound and limit the exercise o [...] them.’

But then again thirdly, The [...] is yet a third sort behind, that [...] oppose, or at least much deba [...] and diminish the Power of th [...] Christian Sovereign; that is such as would have them de [...] with matters of Religion, only the second hand, in a remote con­sideration, sub ratione boni civil [...] [Page 57] far as the civil good and inte­est is concerned in them. So [...]hat, as Bellarmine would bring Bell. de Pontifice. L. 5. c. 6. [...]inces under the Popes girdle, [...]directe & ordine ad Spiritualia; so [...]ould these have Kings and Prin­ [...]es to meddle with Causes and [...]atters of Religion, Indirecte [...] in ordine ad politica; only in [...]serence to the civil Good, Weal, [...]nd Peace of the State.

But on the contrary; seeing Kings and Princes are by God di­ [...]ectly entrusted with the Church [...] Nursing Fathers, to do him [...]hat Service in and for the Church [...] their Authority, which none [...]ut Kings and Princes can do: Since they have been always ac­counted, Custodes & Vindices utri­ [...]s (que) Tabulae, the Guardians of both [...]ables; since they are ordained, (says the Apostle) for the pu­ [...]ishment Rom. 13. 3, 4 of evil Works, ( i. e. of all sorts, none excepted;) since [...]he Law of the Ruler or Magi­strate is made and set for the pu­nishing, [...] [Page 56] [...] [Page 57] [...] [Page 56] [...] [Page 57] [...] [Page 58] not only of what is op­posite to sound Reason and Polit [...] but of what is contrary to sou [...] Doctrine. (1 Tim. 1. 9.) Lastly since the end of their Place an [...] Function, (even of all that [...] [...]) is not only Peace an [...] Honesty, but [...], the due an [...] right Service of God, (1 Tim. 2. 2 [...]

I say, from all these Premis [...] we may well infer, that for an [...] to confine the Cognizance [...] Princes to prophane Tryals, an [...] to set the faults or matters of th [...] first Table, as it were, beyon [...] the reach of the Secular Ar [...] or to yield them only, as the [...] condary Object of their Power is, both to abase their Authori [...] and to abridge them of the Right.

And so much shall suffice [...] the Inferences: I shall now on add few Reflections from the [...] upon our selves and duties; and have done.

[Page 59]First then, Is this the Right and [...]itle of Christian Kings? Are [...]hey indeed set up by God as Nur­sing-fathers to the Church? Then [...]et them be so owned by us both [...]n word and deed. That is, let [...]hem have the dues of Nursing-fathers.

As first, That of Honour and Reverence to their Names and Persons, Mal. 1. 6. If I be a Fa­ther, where is mine Honour? The Christian Sovereign, by his Place [...]nd Station, he is Pater Patriae, the publick Father of his Coun­try; and a Nursing-father to the Church: Justly therefore does [...]he claim the Tribute of our spe­cial reverence, and that in a de­gree next to God. So the Scri­pture places him, 1 Pet. 2. 17. Fear God, Honour the King. As having imaginem Dei, sicut Episco­pus Christi, (says St. Austin) as Augustin­quoest. est veteri te­stamento, Qu. 35. having the Print and Image of God. And therefore Contempt here, though but in words, in [Page 60] the Language of Scripture, called Blaspheming of Glorius Jude Verse 8. [...].)

A second Due (owing to the Nursing-fathers) is, that of Sub­mission; Sujection to their Au­thority. Tit. 3. 1. Put them [...] mind to be subject unto Principa [...] ­ties and Powers. 1 Pet. 2. 13. [...] your selves—unto the king 1 Chron. 26. 30, 32. 2 Chron. 19. 8, 12. as Supreme. Supreme without any exception, either of Caus [...] or Persons. The Romanists wou [...] fain exempt their Clergy, or [...] least the Miter, from this Subj [...] ­ction. But what says the Sc [...] ­pture? Rom. 13. 1. (speaking of those Powers that bore th [...] Sword, Verse 4. And to who [...] Tribute Si Tri­butum pe­tit, non negamus. Agri Ec­clesiae sol­vunt tri­butum. Ambros. Ep. 32. was paid, Ver. 6, & [...] he says, Let every Soul be subje [...] to the higher (or to the Suprem [...] Powers. This he wrote unto Church of Rome, and at such time, in such an Age, when Sou [...] were at the best, and Powers [Page 61] the worst. And yet must every Soul be subject; [...] (as St. Chrysostome glosses upon the Place.) Be thou an Apostle, be thou an Evangelist, or Prophet, be thou whosoever, thou must be subject. The Command is gene­ral, the Injunction universal. And so St. Bernard (writing to an Epist. 42 ad Archie­pist. Senon. Arch-bishop) descants upon the word Omnis. Si omnis, etiam ve­stra. Quis vos excepit ab universi­tate? &c. If every Soul, then yours too; he that goes about to exempt you, goes about to de­ceive you. And surely, they that Vide Gre­gorium E­pist. ad Mauriti­um, L. 4. c. 76. & 78. must admonish others to be sub­ject, ( Tit. 3. 1.) much more must they be so themselves.

Thirdly, a third Due, owing to these Nursing-fathers, is that of Obedience. Obedience to their Orders and Commands: That is, a ready and willing perfor­mance of what is prescribed by their Authority; and that in [Page 62] Josh. 1. 16, 17. Obedienti­am promit­tit populus in omnibus. Grot all things, except where obe­dience to Man, is rebellion transgression against God. Colo [...] 3. 10. Children obey your Parent (your Fathers) in all things much more our Nursing-father whose Authority is higher than that of the Parent, and who [...] Power is Supreme. This is th [...] the Apostle joyns and couple with Subjection, Tit. 3. 1. [...] them in mind to be subject to Pri [...] ­cipalities, to obey Magistrates. An [...] indeed the prime and principle part of our Subjection to Gove [...] ­nours is Positive Obedience, Co [...] ­formity of Practice, to the O­ders and Establishments of Au­thority. 'Tis that, that all Law and Power, and Government asks and looks for, aims an [...] drives at, in the first place, th [...] obedience of the Subject; and for Penalties, they are only [...] the terrifying of Disobedien [...] The latter is but the Sanctio [...] that guards the Law; the [...] [Page 63] is that alone that satisfies the demands of the Law.

And so much shall suffice for the Rights and Dues owing unto Nursing-fathers: Unto which, in the next place, we must also re­member to subjoyn the Dues ow­ing unto God in their behalf; the Dues of Joy and Praise, Prayer and Thankfulness, for the Gift and Blessing of these Nursing-fa­thers; which brings me to that special Duty that is reflected on us at this time, not only from the Text, but from the Day.

The Day that we now cele­brate, 'tis a Day pregnant with Mercies, even the Mercies of the Text. In which respect, 'tis more than a single Festivity. Like St- Simon and Jude, or St. Philip and James, it comes with Twins in the Womb of it. A double, or rather a triple Holy-day, as being the Memorial of a Triple Blessing.

[Page 64]First, as it is Natalitium [...] the Birth-day of our Christi [...] Sovereign; and therefore to b [...] celebrated by us. Mos ille, ve [...] stus, per se improhari non pote [...] says Calvin, of Herod's keeping of his Birth-day. 'Twas an an­cient Custom, and of it self n [...] to be condemned. For its Anti­quity, we find mention of it i [...] the Kings of Aegypt, Gen. 40. 20 The Birth-day of Pharaoh solem­nized with a Feast to all his Sub­jects. In the Kings of Israe [...] Hos. 7. 5. we read of [...] Dies Regis, the Kings Day, i. [...] of his Birth, (says Arias Monts­nus. Dies natalis ejus.) In the Kings of Persia, their Nativi­ty was a yearly Festival, even as far as throughout all Asia. So Vide Bris­sor. de Regno Per­sico. L. 1. p. 27. Plato in his Alcibiades, [...]

In the Roman and Christian Emperours we read an intimation of the like Festival. Et si in no­strum Ortum aut Natalem celebran­dum, [Page 65] solemnit as inciderit, differa­ [...]ur. Says the constitution of Leo and Anthemius, de die dominico.

Yea and amongst private Chri­stians we find the like practised, even by Christian Bishops, in re­ference to themselves. 'Tis evi­dent, (from the Epistle of St. Ambrose unto Bishop Foelix) they L. 1. Ep. s. were wont to keep the Days both of their particular Nativity, and of their particular Nativity, and of their particular Installment.

Much more then may the Birth­day of our Sovereign and Nur­sing-father claim this celebration at our hands.

Especially, if we consider it in the next place, as it was also Na­talitium Regni. 'Twas not only Dies Regis, but Dies Regni, the Dan. 4. 36. (Requisie­runt me) Scl. pertoesi [...] inde se­quentis [...] Grotius. Kings and the Kingdoms Day, the Day of His Return and Royal Restauration; the Solemn Day that put a Blessed Period to the long and sad confusions of a Civil and Intestine War, and to the ma­nifold and multiplied calamities, [Page 66] violences, oppressings, tossing [...] and distractions of a Twelve-year unsettlement and usurpation. [...] let the remembrance of those day Stobaei Serm. 42. verba Se­lini. endear the enjoyment and cele­bration of this.

It was the Custom among the Persians, (says Brissonius) th [...] Brisson. de Regno Persico. L. 1. p. 27. when ever their King died, the [...] had [...], Justiti [...] quin (que) dierum, a certain vacatio [...] or ceasing of all Laws, Order an [...] Government for five days toge­ther. And all to this end, ( [...], &c.) that they might be the more sensible of the benefit o [...] a King and Laws, returning afte [...] such a time of disorder and licen­tiousness.

God was pleased to exercise [...] of these Nations with a longe [...], a sad and disorderly Vac [...] ­tion; not of five days, but [...] more than twice five years, ( [...] the Israelites of old; without King, without a Prince, &c. [...] 3. 4.)

[Page 67]Let us at least make this use of [...]t, as to prize the worth of these things by the past want of them; and to value our returned Enjoy­ments by the experience of our former miseries.

But then again, thirdly, There is a third Consideration, that adds to the Solemnity of this Day, in reference to the Church, as well as to the State, i. e. As it was (in a sence) Natalitium Religionis, the Birth-day of our Religion too, i. e. of the publick reviving and restauration of it, as to the pub­lick Rights, form and settlement of it. The Wounds of the Church in our late confusions, were as deep as those of the State; and as many convulsions in the one, as of distraction and dislocation in the other. Nothing but In and Out, was the Game plaid in Mat­ters of Religion; nothing acted upon the Stage, but the strife or struggling of Rebeccaes Twins; Jacob supplanting Esau; the [Page 68] younger Religion catching at the heel of the elder, and striving to come into its Place and Birth right. In a word, as there was Jus vagum & incertum in the State, so there was little else bu [...] Fides menstrua in the Church; one way of Government and Religious thrusting and shoving out the o­ther; nothing but Overturning, overturning, overturning, till [...] came whose Right it was to be ou [...] Ezek. 21. 27. Nursing-father. But now, blessed be God, there is some Fixation. The Staves of Bands and of Beau­ty ( Zech. 11. 7.) that were bro­ken begin to piece up again. The Wall and Tower of the Vineyard that were trodden down, begin to rise again. The Ark, that has been either Captive or Ambulato­ry, fetch'd home again, and se [...] up within its own proper Taber­nacle. In a word, all things brought to such a degree of se [...] ­tlement, that we may now onc [...] more say unto the Men of Rom [...]. [Page 69] (that shall ask us) Ecce Eccle­siam, Loe, this is our Church, this the Doctrine of it, this the Order of it, this the Service and Liturgy of it.

All which, since we owe it (next under God) to the Return of our Nursing-father; this is that, that should enhance the memory of this Day, as bringing with it (to­gether with our Laws and Li­berties) the re-settlement and re­establishment of Religion too.

The finishing of the second Temple rebuilt by Herod the great (says Josephus) fell upon the Kings Birth-day; which made both the Joy and Day the grea­ter. The like may be said of this our day. Our Temple was con­cerned in the Mercy, as well as our King; the Ark and the Order of Levi, as well as the Tribe and Scepter of Juda. And therefore, where so many signal and eminent Causes meet, as in one constellati­on, it should render the Festivity of the Day the greater.

[Page 70]What remains then, but th [...] we summon up our Hearts, an [...] pour out our Souls before God, i [...] such Sacrifices of Joy, Thankful­ness and Prayer, as may testi [...]ie our due resentment of so great [...] Mercy.

First, Let's Rejoyce in this Mer­cy. Let's meet the memory o [...] this Day with the same thought [...] relish, and warm affections, as w [...] did the first and freshest News o [...] it. Remember we the greatness of our then-miseries and dangers, the smallness of our hopes, th [...] sadness of our fears; and afte [...] all, the seasonableness, the sud­denness, the fullness and remar­kableness of our deliverance. An [...] then, if we be not blind, we sha [...] see reason to break forth with th [...] Church and say, The Lord h [...] done great things for us, where we are glad, Psal. 126. 3.

And then secondly, Let our [...] and Gladness proceed and [...] Praise and Thankfulness in [...] [Page 71] and Deed. God has ever shew'd a special care of this our Land and Nation. We may say, as St. Peter in the Vision unto Bright­wood Monk of Glascowe, Regnum Angliae, Regnum Dei. We have Polydor. L. 8. been Gods Hephzibah, Gods Dar­ling, a Crown of Glory, a Royal Isa. 62. 3. 4. Diadem in the Hand of God; a Land and Stage of Mercy, espe­cially of this Mercy and Benefit promised in the Text, (Kings to be our Nursing-fathers, and Queens our Nursing-mothers.) A Happiness which we enjoyed with the first and earliest in the World. The first King that ever embraced the Faith of Christ was a King in this Island. His Name Lucius (from light or brightness;) as if God in him meant to fulfil the Prophecy in the very sound of the Letter, Isa. 60. 3. The Gen­tiles shall come to the Light, and Kings to the brightness of thy Rising.

[Page 72]The first Emperour that eve [...] became Christian was, by Birt [...] a Brittain; Constantine the grea [...] born at York.

The first Kingdom that cast o [...] the Romish Yoke and usurpat [...] ­ons; and by Law setled the Re­formation, was this of Englan [...] First in Henry the Eighth, and s [...] down successively (excepting th [...] bloody Parenthesis of the Mari [...] days) down to the present M [...] ­narch.

And blessed be the God of He [...] ­ven, that the English Scepter i [...] still joyned to the Faith of Christ the Royal Branch married to th [...] Vine of Christ; the Rose and Li­lies of the Crown still subject t [...] the Cross of Christ; that w [...] have still a Prince, not only of th [...] ancient Blood, but of the true an [...] ancient Faith; one who has bee [...] tried (in his time) in the Fire o [...] Affliction, in the Forreign Fu­nace of Temptation; and ye [...] himself abides, not only a [...]

[Page 73]Professour, but a gracious Defen­der of the True, Ancient, Catho­lick and Apostolick Faith.

Which that he may so long Sacrifica­mus pro sa­lute Impe­ratoris—pura prece. Tertull. ad Scapulam. continue, let us in the third and last place add unto all, the Sacri­fice of our Prayers and Supplica­tions at the Holy Table: That God, who has the Hearts of Kings in his Hands, would so guide his Heart, by the Princely Spirit of Grace and Wisdom; that He may be now and ever still and more a Nursing-father to this our Israel; that so, He living and ruling in the fear of God, and commanding for the Truth and Honour of God, and procuring the good and well-fare of the Church of God; after a long and happy Reign here upon Earth, He may be finally possessed with a Crown of Glory, and sit down with Abraham, Isaac, and Jacob, in the Kingdom of God, and of Heaven, hereafter.

THese last Verses of the Epistle to the Romans, though rejected of old by Marcion the Here­ [...]ick, Estius in locum. as spurious and apocryphal; [...]et I shall look upon them as de­ [...]ervedly Canonical. Partly upon [...]he Testimony of Origen among the Greeks, and St. Ambrose among the Latins, who own them for genuine. Yea and Estius thinks [...]hem added by the Apostles own [...]and, the other being penned by [...]is Scribe: And then partly for [...]he Divinity of the Matter it [...]elf, being no other than a high Encomium of the rich and preci­ous Gospel of Christ. For this [Page 2] is that Mystery mentioned Ver [...] 25. The Mystery that was kept s [...] cret from the beginning of th [...] World; that is, (as 'tis els [...] where called) the Mystery [...] Faith. 1 Tim. 3. 9. The Myster [...] of Piety or Godliness. 1 Tim. [...] 16. The Mystery of God and [...] Christ. Colos. 2. 2. The Myster [...] of his Will. Eph. 1. 9. In a wor [...] the Mystery of the Gospel; th [...] is, the Contents of the Gospe [...] the great and Holy Truths of th [...] Gospel, the whole Counsel [...] God, touching the Salvation [...] Man. This is the present Subjec [...] Acts 20. 27. Non de solâ vocatione Gentium, sed de tota Christi Do­ctrinâ bîc agi. Grot. in locum. both of the Text and Contex [...] concerning which Mystery or Go [...] spel, here are several things a [...] serted. As first, The [...] the Revelation of this Myster [...] Verse 25. 'Tis no longer a Secre [...] a hidden Arcanum; but now 'ti [...] fully revealed and discovered, r [...] vealed to some for the good [...] others; and in particular, reve [...] led to the Holy Apostles and Pr [...] phets, [Page 3] ( Ephes. 3. 5) for the good and benefit of all Man-kind.

Secondly, here is the [...], the Manifesting or Publishing of this Gospel. What was revealed to some, was, by their means, made manifest, (says the Apostle in the beginning of the 26th Verse) and that in such a full and condescending manner to the ca­pacities of all, that the Apostle doubts not to say, (2 Cor. 4. 3.) If our Gospel be hid, 'tis hid to them that are lost.

But these things I can but touch upon. And therefore pas­sing them by, as also the middle of the Verse, where ye have the standing Means of this Mani­festation, viz. The Holy Scri­ptures, I hasten to the latter end of the Verse, in those words of the Text first read,— Made known unto all Nations, for the obedience of Faith. In the which words we have two further grand Re­markables touching the Gospel. [Page 4] First, here is the Extent of i [...] Manifestation, Iu being mad [...] known unto all Nations. Second­ly, here is the Total and Fina [...] Scope and End, both of its Reve­lation and Manifestation; an [...] that is, The Obedience of Faith In the former of these ye hav [...] the Obligation laid upon all to re­ceive the Gospel; even because it was promulged and made known unto all. In the latter ye have the whole Sum of our Duty ow­ing to the Gospel; that is, The Obedience of Faith. I shall, by Gods assistance, and your Pati­ence, speak something of the first, though mostly and chiefly of the last.

And first, for the large Extent of the Gospel, In being made known unto all Nations; it is to be considered, That it never was the intent of God, utterly to confine the saving Knowledge of himself, either to a few Persons, or to a single Nation. He, who [Page 5] was of old, Amator Populorum, [...] the Lover of Peoples, in the Old Testament, ( Deut. 33. 3.) and [...], in the New, The Lo­ver of Men, ( Tit. 3. 4.) resol­ved at last to be known and own­ed, as the God of all Flesh, the God, not of the Jews only, but also of the Gentiles, Rom. 3. 29.

And therefore, whereas the [...]aws of Moses were mostly Lo­cal or Topical, that is, fitted on- [...]y to the Jewish People and Po­ [...]ty; and many of them did not [...]nd, out of the Land of Canaan: The Law of Christ was given as [...]er Ʋniversalis, and calculated [...] the Meridian of all Nati­ [...]s.

And, whereas the Levites and [...]abbies and Doctors of the Old [...]estament were only Masters in [...]srael, (as Nicodemus is called, [...]ohn 3. 10.) They shall teach Ja­ [...]b thy Judgments, and Israel thy [...]w. Deut. 33. 10.

[Page 6]The Apostles of the New Te­stament Destinati Nationibus Magistri. Tertull. L. de prae­script. c. 20. were sent forth to b [...] Doctores humani generis, (as Ter­tullian speaks) to be Teachers [...] whole Man-kind.

And accordingly, when Chri [...] gives them their last and greate [...] Commission, he bids them, [...] Preach the Gospel unto every Cre [...] ­ture, Mark 16. 15, i. e. to all Man-kind; or, [...] it is in Matthew, Go ye, and [...] Mat. 28. 19. all Nations.

This general and universal Ma [...] date, (for Preaching unto all N [...] ­tions) as the Apostles receiv [...] from the Mouth of Christ, so [...] doubt but they did as faithful [...] and punctually discharge it; [...] that the execution reached as [...] as the Injunction; as will appe [...] from these following Testi [...] ­nies.

St. Peter, when he preach'd [...] first Sermon, Acts 2. 'Tis said, Ver [...] That there were then sojourni [...] at Jerusalem, (i. e. as Expecta [...] of the Messia) devout Jews o [...] [Page 7] of every Nation under Heaven. So that Preaching unto these that came out of all Nations (and in all likelihood were to return thi­ther) was in effect a Preaching unto all Nations.

St. Paul, Acts 17. 29, 30. te­stifies to the Athenians, That the time of former ignorance God winked at, ( i. e. by suffering all Nations to walk in their own ways, Acts 14. 16.) but now (says he) [...], omnibus ubi (que) annuntiat; now he proclaims or commands all Men every where to repent, i. e. by the promulgation of the Gospel, e­very where made known unto all, (testifying both to Jew and Gen­tile repentance towards God, and Faith in the Lord Jesus, Acts 20. 21.)

The Apostle to the Romans, Chap. 10. having shew'd, that Faith comes by hearing, and hearing by the Word of God; he then asks a Question, touching [Page 8] them that believed not the Go­spel, Verse 18. Have they not hear [...] Yes verily, (says the Answer) for their sound went into all the Earth and their words unto the ends of the World. Where, by way of all [...] ­sion to the beginning of the 19th Psalm, he makes the preaching and publishing of the Gospel to run parallel with the very course of the Sun, with the very motion of the Heavenly Bodies, (through all Places, People and Languages) Psal. 19. 3.

Lastly, and most fully, to the same purpose is that of the Apo­stle to the Colossians, Ch. 1.— The word of the Truth of the Gospel, which is come unto you as it is in all the World: Unto which add but the 23d Verse, and I know not what can be said mo [...] in the case; The Gospel (says he) which ye have heard, and which was preached to every Creature that is under Heaven. Where we see the perfect and punctual perfor­mance [Page 9] of what was at first given in charge to the Apostles, ( Mark 16. 15. Go ye into all the World, and preach the Gospel to every Crea­ture.)

This large and universal spread of the Faith and Gospel through all Nations was to be effected within forty years after Christ's [...]scension, and before the fatal and final ruin of the Jewish Nation; as is conceived from that Passage of our Saviour, Mat. 24. 14. This Gospel of the Kingdom shall be preached in all the world for a Te­stimony to all Nations, and then shall the End be. What end? not that of the World, but that End which Ezekiel spake of, ( Ezek. 7. 2. An End, the End is come upon the four Corners of the Land) i. e. The End of the Temple and City of Jerusalem, the End of the Jewish Polity, Model and Government.

And that it happened even within this compass we may rea­sonably gather from the Labours [Page 10] of St. Paul. For (as St. Chry­sostome argues) if one single A­postle, (as St. Paul testifies himself, Rom. 15. 19.) I say, he alone fully Preached the Go­spel from Jerusalem, and rou [...] about unto Illyricum, i. e. In Arabi [...] in Phoenice, in Syria and Antioch, [...] the lesser Asia, in Greece and [...] chaia, in Macedonia and Dalmati [...] and, as others add, afterwards [...] Rome and Italy, in Spain, ye [...] and (says Theo­doret. L. 9. de curandis Groecorum assectioni­bus; Item Sophronius Patriarcha Hierosoly­mitant [...] in Sermone de natali A­postolorum. Theodoret) in o [...] Britain too. I say if this sing Apostle, by his own personal Pai [...] and Preaching, made known the Gospel to so large a Tract of th [...] World; what shall we think do by the rest of the Twelve, [...] at the same time spread the Lig [...] and Fame of it far and wide in th [...] rest of the World? As St. Phi [...] and Gall and Phrygia; Thadde [...]s Mesopotamia; Simon Zelotes in frick and Mauritania; St. M [...] ­thew in Aethiopia; St. Mark Aegypt and Alexandria; St. B [...] tholomew [Page 11] (otherwise Nathaniel) in Armenia and India; and lastly St. Thomas in that and Media, Persia and Parthia, Bactria and Germania.

St. Clement, who is mention'd ( Philip. 4. 3.) and lived in the Apostles time, in his Epistle to the Corinthians has these words, [...], &c. i. e. The great Ocean Pag. 28, 29. [...]npassable to Men, and the Worlds that are beyond it, are now go­verned by the Laws and Precepts ( i. e. by the Faith and Gospel) of Christ.

Justin Martyr (who lived next) testifies of his time; that ( [...]) that there was not any one sort [...] kind of Men (whether Barba­rians or Greeks, or any other name) among whom Prayer and Thanks­giving were not made unto God the Creator of all, through the Name of the crucified Jesus, Ju­ [...]in. M. Dial. cum Tryph. pag. 345.

[Page 12] Irenaeus, (who bordered upo [...] Lib. 1. c. 3. Justin) speaking of the univ [...] sal consent of Christians in th [...] same Faith, reckons up the Chu [...] ches in Germany, in Iberia, th [...] among the Celtae, those in th [...] East, those in Aegypt and Lybi [...] and those in the middle, or M [...] diterranean Parts of the Worl [...] and then he adds, [...], &c. As the Sun [...] one and the same through all th [...] World, so the Preaching of th [...] Truth shines every where, an [...] enlightens all Men that have mind to come unto the Knowledge of the Truth.

Unto these I might joyn th [...] Testimonies both of Tertullia [...] Tert. ad­versus Ju­daeos. Hye­ronym. Tom. 1. Epist. [...]d Helio­dorum, Epi­taphium Ne [...]otiani. P. 8. E, F. that followed in the third Ce [...] tury, and of St. Hierom in th [...] fourth, who says of his days, [...] India us (que) ad Britanniam, &c. T [...] tius Mundi, una vox Christus [...] From the utmost Indies on th [...] one side, as far as Brittain [...] the other side, Christ is th [...] [Page 13] Speech and Language of the [...]hole World.

I shall only add something [...]ouching the remoter and more [...]sputable Parts of the World. To. 1. Thesauri Rerum In­dicarum. L. 11. c. 17. Petrus Jarricus testifies of the [...]st Indies, that the Portugals, [...]hen they first discovered them, [...]ound manifest Tokens and Re­ [...]ainders of Christianity; yea, [...]nd some that were professed Christians; (whom he calls Tho­ [...]an Christians.)

The very same he says of the Tom. 2. L▪ 2. c. 20. Tom. 3. L. 1. c. 54. Lib. 3. c. 7. & 12. Chinoys, of the Brasilians, of [...]e Region of the Sinites. Among [...]hom (says Benzo L. 3. p. 396. 403. and Pag. 223, & 225. Lae­ [...]s) the Natives confessed, that [...] great many Moons or Years ago, [...]here came Strangers who preach­ [...] to them the very same things [...] they now heard from the Christians.

But so much shall suffice for [...]he Proof and Truth of the Point [...] hand, That the Mystery of the Gospel was made manifest, was [Page 14] made known even to all Nations Some few Inferences, and I pa [...] unto the next Particular.

Catho­lica voca­tur, quia per univer­sum sit Or­bem terra­rum dissu­sa, a finibus terroe, us (que) ad extre­ma. Et quia docet Catholicè, &c. Cyrelli Catech. 17. First then, see here wh [...] reason we have to Indè dicta est Catholica Ecclesia, quod sit ra­tionabilis, & ubi (que) diffusa. Op­tat. L. 2. P. 18. believe (a [...] we do in the Creed) a Cath [...] ­lick Church; for what is it that makes the Catholick Church, [...] the Catholick Faith? The comm [...] Faith, (as the Apostle calls in Tit. 1. 4.) that Faith that [...] spread through all Nations; the Faith that was held and own'd by all that in every place called upon the Name of the Lord Jesus, I Co [...]. 1. 2. In a word, That Myster [...] of Godliness that was preache [...] to the Gentiles, and believed [...] in the World, 1 Tim. 3. 16.

Catho­lica Electo­rum omni­ [...]m multi­tud [...] per omnia, & Mundi loca & tempora saeculi, Deo Patri sub­jecta. Beda (super Can­tic. 6. 6. This Catholick Faith, ( [...] being one and the same with tha [...] which was diffused from the be­ginning through the several Pla­ces and first Ages of the Christia [...] World) is that which makes that Church Catholick.

[Page 15]Let no Man therefore go about to lessen the Catholick Church, by engrossing the Name, or by contracting the Faith or Presence of Christ, to a Way, to a Party; as the Donatists of old did, ad partem Donati. Let no Man own such Principles as go about to Un­catholick; i. e. To shrink and di­minish the Church of God, and of Christ, under the Gospel, from its just and due Latitude.

Let no man say, (that is, ex­clusively) Christ is here only, or Christ is there, behold him in the Closets, behold him in the De­serts; but rather behold him, as the Son of Man lifted from the Earth, and drawing all Men after him, John 12. 32.

The Donatist of old, he limit­ed the Church to the Southern Part of the World, (under pre­tence of that Scripture, Cantic. 1. 7. Dic, ubi cubas in meridie.) The Romanist would fain tye it to the Western. And others there [Page 16] are, that are ready to confine it, (as the Montanists of old) each to their petty Pepuzium.

But let us (my Brethren) stich and stand unto that Faith that was commanded to be preached unto all Nations, beginning at Jerusa­lem, Luke 24. 47. Let us cleave unto that Church which indiffe­rently respects all Quarters, even that which Christ owns, ( Luke 13. 29.) when he says, They shall come fron the East, and from the West, and from the North, and from the South, and shall sit down in the Kingdom of God.

Secondly, Were the Secrets of God and of his Gospel made known unto all Nations, see here the difference of the Law and Gospel, yea the eminence of Christianity above Judaism. The Mosaick Law was but as that Pil­lar of Fire, ( Num. 14. 14.) that serv'd only for the particular gui­dance of the Israelites to the Land of Promise. But the Gospel is as [Page 17] the Sun in the Firmament, set up for the sight and good of all; it stretches out its Beams of Light and Life over the whole universe. John 9. 5. I am the Light of the World; non Ʋrbis sed Orbis; an Universal Luminary; the whole World is made the Stage and Sphere of his Illumination. Tit. 2. 11. The Grace of God (i. e. the Word of his Grace) that bringeth Salvation hath appeared into all Men. Isa. 49. 6. I will give thee for a Light to the Gentiles, that thou may'st be my Salvation to the Ends of the Earth.

Thirdly, See here a solid Proof against the Jews, of the Messiah's coming as past and gone. 'Tis e­vident in two grand Effects that followed the Publication of the Gospel. The first was the gene­ral diffusion of the Knowledge of God over the VVorld. The second was the Conversion of the Gen­tiles to the Faith and VVorship of the True God.

[Page 18]For the first of these, Is it not made the Character of the days and times of the Messiah? (Isa. 11. 1.—10.) That there shall be a Root of Jesse, which shall stand for an Ensig [...] of the People, and to it shall the Gen­tiles Rom. 15. 12. seek. (Verse 10.) And (Verse 9.) That the Earth sha [...] be full of the Knowledge of the Lord, as the Waters cover the Sea. As if he should say, Those great and concerning Truths, (touch­ing the one True God, and the way to please and enjoy him; touching the Immortality of the Soul, and the Resurrection of the Body unto future Judgment.) These and the like Points, where in the World was either wholly at a loss, or much in the dark shall be brought into the ope [...] view and sight of all, shall be­come the Faith of Nations, shall be vulgarly known and receiv­ed, and believed in the Chri­stian World. Or, in Poetic [...] Sibylls Phrase,— Assyrium Vulg [...] [Page 19] nascetur amomum, They shall grow Vergil. Ec­log. 4. Videtur in­nuere, Phe­recydis dogma, de animarum immortali­tate, tritum fore & vulgare. Hornbecki Historia philosophica, P. 181. Pherecydes Pythagorae Praeceptor quem Cicero tradidit pri­mum de eternitate animarum disputasse. Lactant. L. 7. c. 8. Hic Pherecydes, ortus est e Syriâ. Eus [...]b. L. 10. [...]. c. 2. suum (que) dogma hausit ex Phoenicum Philosuphid. Thales etiam, non fuit Milesius, sed ex Phoenicia. Euseb. ibid. They shall grow in every Man's Garden, in every Man's Creed. [...] Et Lac Immortali­tatis manabit omnibus justis. Si­bylla Erythraea. (In Lactantio, Lib. 7.) Cap. 24.

And thus we find that verified that was fore-promised and fore­prophesied of old, Malach. 1. 11. From the rising of the Sun to the going down of the same, my Name, says God, ( i. e. the knowledge of my Name) shall be great a­mong the Gentiles, and in every place, Incence and a pure Offering shall be offered to my Name, for my Name shall be great among the Heathen.

Excellently does St. Chrysostome (Orat. secunda contra Judaeos) urge [Page 20] this Place against the Jews. It is not said, (says he) my Name shall be great in Israel, (as Psal. 76. 1. In Juda is God known; his Name is great in Israel) but great among the Gojim, among the Heathen or Gentiles. And again, not in one, two, or three Cities or Countries, but in every place; yea, and from the rising of the Sun, to the going down of the same. Thereby shewing, (says he) that as far as the light and course of the Sun reaches over the Earth, so far should be the course and compass of the Go­spel.

But then secondly, another grand Effect that followed the promulgation of the Gospel, was the Conversion of the Nations of the Gentiles, to the Faith and Worship▪ of the True God: And is not this from first to last fre­quently mentioned with, and as it were limited to, the coming of the Messia.

[Page 21] Gen. 22. 18. In thy Seed (i. e. Christ, Gal. 3. 16.) shall all the Nations of the Earth be blessed.

Gen. 49. 10. The Scepter shall not depart from Judah,— till Shilo (till Christ the Peace-ma­ker) come. And presently he adds, And to him shall the gather­ing of the People be. Aggregatio, or Obedientia populorum erit ei; as it is in Arias Montanus.

So in Psal. 2. 8. (says God to his Christ) Ask of me, and I will give thee the Heathen for thy In­heritance, and the uttermost parts of the Earth for thy Possession; i. e. for thy Church and People. A Psalm, which even the Rabbies themselves expound of the Messia, says Solomon Jaerchi.

To these I shall add but one more, that in Isa. 2. Verse 2,—4. where 'tis said, That in the last Verse 2. days, (i. e. in the days of the Messiah, says the same Rabbi So­lomon) the Mountain of the Lords House (that is, the Religion of [Page 22] the Messia) shall be established on the top of the Mountains, (shall be advanced above all others) and all Nations shall flow unto it, (that is, to be enriched with the knowledge of Gods Will and Ways; as it follows in the third Verse;) For out of Zion shall go Verse 3. forth the Law, (The Law of Faith, Rom. 3. 27.) and the Word of the Lord out of Jerusalem, (for so was it commanded, To be preach­ed unto all Nations, beginning at Jerusalem, Luke 24. 47.) And then it follows; And he (that is, Verse 4. the Lord) shall judge among the Nations; i. e. shall rule and go­vern them by the Scepter of his VVord and Gospel.

From all which Places, nothing more evident than the predicting of the calling and conversion of the Gentiles, as to be at the ap­pearing of the Messia. And it is as evident that these Prophecies have been accomplished in the preaching and progress of the [Page 23] Gospel; the Event has verified the Prediction. For, no sooner was the Sun of Righteousness ful­ly risen, but the Idolatry of the Pagan World began to fall, as Dagon before the Ark, till at length the Worship of their false Gods was destroyed, their According to the Pro­phecies. Isa. 2. 19, 20. Jer. 10. 11. Isa. 25, 6, 7. Temples demolished, their fa­mous Oracles (long) ceased and gone; and the Knowledge of the One True God, and his Son Jesus Christ, set up and advanc'd in the room of them. And this was that same Shaking of the Heavens Movit Coe­lum Ange­lorum & Syderum testimonio, quando in­carnatus est Christus: movit ter­ram ingenti miraculo, de ipso Virginis partu; movit Mare & Aridum, [...]am & in Insulis & in Or [...]e tuto Christus annuntiaretur. Ita mov [...]ri omnes Centes vid [...]mus ad Fidem. Aug. de Civ. Dei. L. 18. C. 35. and the Earth, yea, and of all Nations, spoken of Hag. 2. 6, 7. that is, The universal Change and Mutation that was to come over the Face of the Earth, as to the Matter of Religion.

[Page 24]But so much shall suffice to be spoken of the first Remarkable in the Text; i. e. The large spread and extent of the Gospel, In being made known unto all Nations.

I shall now pass unto the second [...] Ju­stin. M. P. 265. The same is mentio­ned, Rom. 1. 5. Rom. 16. 19. 2 Cor. 10. 5. St. Austin calls it. Obedienti­am creden­di. Aug. in Jo [...]n. tract. 29. Considerable in the Text, which is more practical; and that is, to the main Scope, End and Drift of the Gospel, in being thus made known, and that is [...] (says the Apostle) For the Obedience of Faith. This, (as ye see) is here mentioned, as the whole design and intent of the Gospel, to frame us to Obedience, to the Obedi­ence of Faith. For, as the Sum of the Gospel on Gods part are the Mercies and Benefits therein tendered and promised; so the Sum and Substance of all that it requires on our parts, to whom it comes, is, To believe and obey it.

This then being the Total of what is expected at our Hands, in order unto Life here, and Sal­vation [Page 25] hereafter, namely the pra­ctice of Evangelical Obedience, it will highly concern us in the first place to enquire into the na­ture of this Obedience, and in the next vigorously to pursue it.

And that we may understand it the better, we should here con­sider three things. First, The parts and Branches of this Obe­dience. Secondly, The Princi­ples and Properties of it. Thirdly, The Assistances and Encourage­ments given thereunto.

The first of these (I fear) will take up our time at present.

First then, This Evangelical Obedience, or the Obedience of Faith, it consists in three main Branches or Particulars.

The first is, Obedience to the Truths of the Gospel, by receiving and retaining them.

The second is, Obedience to the Call of the Gospel, bidding us to Repent and Believe, and return unto God.

[Page 26]The third is, Obedience to the more special Rules of the Gospel, appointing us in every kind, how to live and walk in our Convers­tions.

First then, The prime and lea­ding part of our Obedience, [...] lies in yielding the assent of our Minds and Judgments unto the Truths of the Gospel. When we captivate our Reasons to the plainness and simplicity of the 2 Cor. 11. 3. 2 Cor. 10. 5. 1 Cor. 4. 6. Gospel; for there is Obsequium Fi­dei, as well as obsequium Vi [...] ▪ When we give up our apprehe [...] sions to be shaped, and our Judg­ments to be filed, as it were, and framed according to theat form sound words, (2 Tim. 1. 13. according to that Mould of Do­ctrine ( Rom. 6 17.) delivere to us in the Gospel.

Now, that our assenting [...] and embracing of the Truths [...] the Gospel, is a piece and part [...] our Obedience, will appear fro [...] these few Considerations.

[Page 27]First, 'Tis a thing under com­mand. Mark 1. 15. Believe the Gospel. John 12. 36. Believe in the Light. John 14. 11. Believe me, that I am in the Father, and the Father in me. With many the like Passages. Now where there is a command on Gods part, the Thing commanded to be done, must needs be an Obedience on our part.

Secondly, Faith is an assent up­on Authority, yea upon the high­est and greatest Authority. In believing of the Positive Truths of the Gospel, Faith goes not up­on the sight and evidence of the things in themselves, but upon the Revelation, Testimony and Authority of Gods Word. 1 Thes. 2. 13. Ye received the Word, not [...]s the Word of Man, but, as it is in Truth, the Word of God. This is it that Commands and captivates the understanding into a compli­ant persuasion, Sic dicit Dominus, Thus and thus saith the Lord. [Page 28] Since then Authority is the Ground and Basis of Faith in per­swading, Obedience must needs be the Act of Faith, in assenting, in submitting to that Authority.

Again thirdly, Faith or Assent, it comes from, or depends upon, an imperate Act of the Will; and upon that score puts on the Nature of Obedience. True in­deed, we do not believe with ou [...] Wills, See Dr. Stilling­fleets Ra­tional Ac­count. P. 137, 138. against T. C. (as some of the Ponti­ficians seem to teach.) For no Man really believes as he list, o [...] meerly because he please; but upon evidence of Grounds and Rea­sons. But yet, since those Evi­dences will never produce Faith, unless we bend and hold our Minds to a due and serious atten­tion to them, (as 'tis said of Ly­dia, [...]. Chrysostom. in locum. God opened her Heart to attend, and so to believe, Acts 16. 14.) And since it is the Heart or Will, Recté Tho. An­glus, in So­no Buccinae, p. 197. Voluntas applicat intellectum ad cogitan­da motiva, cum sollici­tudine, & desiderio veritatis. that under God com­mands and fixes the Attention both unto the Matters and Mo­tives [Page 29] of Faith; it evidently fol­lows, that though we do not for­mally believe by our Wills, yet, [...]ot Non potest in­tellectus credere quando vult, & si abs (que) eo quòd velit, nunquam credat. White, So­nus Bucci­nae, P. 201. See Dr. Stilling­fleets Rati­onal Ac­count, Pag. 138. without our Wills; and that the assent of Faith, though it be not the immediate Act of the Will, yet 'tis undoubtedly (under God) the Effect of the Will, enforcing the Attention a­gainst all carnal fears or interests that would divert us from the Faith. Upon which score the in­fidelity of Men seems to be resol­ved into their unwillingness. John 5. 40. [...], Ye will not come unto me; i. e. you will not believe, or become my Prose­lytes by Faith.

Again, fourthly and lastly, Con­sider, that our assenting to the Doctrine of Faith, 'tis expresly call'd by the Name of Obedience in Scripture, 1 Pet. 1. 22. Ye have purified your Souls in obeying the Truth; i. e. in a firm believ­ing it.

[Page 30]Gal. 3. 1. Who hath bewitch [...] you, that ye should not obey the Truth; i. e. in not sticking to▪ right Belief of the Gospel in the Article of Justification.

And so Rom. 10. 16. The Apo­stle having said, They have not [...] obeyed the Gospel, expounds it [...] the very next words, by believing (for Esaias saith, Who hath believ [...] our report?) So that 'tis evident, ou [...] very believing, receiving, embra­cing, retaining of the Truths of the Gospel, 'tis a part and piece of our Evangelical Obedi­ence.

All that I shall draw from this▪ Head is only two short Inferences. First is our assenting to the Mat­ters of Faith, a piece of Obedi­ence? then surely there is more of Disobedience in the World tha [...] some are aware of. Even the for­saking or rejecting of Gospel▪ Truths, is a piece of Disobedi­ence. For Gods Truth comes with Authority, comes in Gods [Page 31] Name, and lays an obligation up­on all that hear it, (or can hear it) to attend and believe: And therefore he that either shuts or casts it out of his belief, he there­by refuses to be subject and obe­dient to God. Who hindered you that ye should not obey the Truth, (says the Apostle to the erring Galatians.) This perswasion comes not of him that calleth you, Gal. 5. 7, 8. So that whosoever with­holds or with-draws his assent or perswasion from such Divine and Evangelical Truths, he therein with-draws his Obedience or Sub­jection. Whatsoever Points of this nature we hear from the Go­spel, we must one day give an ac­count of, how we received, or why we refused them: For where God has a Mouth to speak, we must have an Ear to hear, and a Mind to attend, and a Heart to believe, or answer for the neg­lect of it.

[Page 32]Secondly, Is this a part, yea the first part of our obedience? our assenting to Gods Truth, ou [...] receiving and retaining it, in op­position to Errour, and corruption of Doctrine? Then sure it is a thing of great consequence, of what Faith and Belief (or per­swasion) we are, in matters of Religion, that we mistake not 2 Cor. 11. 13, 14. 2 These. 2. 10, 11. 1 Tim. 6. 5. 2 Tim. 3. 8. Darkness for Light, Error for Truth; that we embrace not De­ceits and Delusions, in stead of sound Doctrine; the bold Fanta­sies and Novelties of corrupt Minds, in stead of the Verities and Mysteries of Christ, in stead of the Words and Truth of So­berness.

I say 'tis a thing of some con­cern, what we shut out or take in into our Minds, as Matter of Faith; because accordingly we shall be counted of the number either of the Obedient or Diso­bedient. According to the sound­ness or rottenness of our Princi­ples [Page 33] and Perswasions, as to the main, accordingly shall we be so John 8. 32. 2 Tim. 2. 25, 26. far found, either the Subjects of Christ, or the Slaves of Satan, of error and darkness. Would we therefore be true, that is, obedi­ent Servants unto God? Here we must begin, and hold on our course. Labour for a sound esta­blishment in the main Truths of the Gospel. Read and meditate on the Scriptures of Truth, (as they are called, Dan. 10. 21.) Attend unto the guidance of those, whose Office it is to divide [...]nto you the Word of Truth. Pray for the Spirit of Truth, to 2 Tim. 2. 15. John 16. 13. [...]ead you into all necessary Truth. [...]n a word, (as it is, Prov. 23. 23.) Buy the Truth, and sell it [...]ot; that is, spare no cost, no [...]ains in the getting of it: And being gotten, part with it upon [...] terms: barter not away the plain and pretious Truths of God, for the meer fancies and bold pre­sumptions of Men.

[Page 34] Let the Word of Christ dwell Col. 3. 16. richly in you, in all wisdom, that ye may be strong and grounded Christians. Not Children in un­derstanding, 1 Cor. 14. 20. Heb. 5. 13, 14. 1 Tim. 3 9. but Men; skilful in the Word of Righteousness; and holding the Mystery of Faith in [...] pure Conscience, (the best and ea­siest Depository for Divine Truth) Quia facile male creditur, ubi n [...] recte vivitur.

But I have done with the first Branch of the Obedience of Faith; i. e. In obeying the Truths of God, by embracing them in our Minds, and submitting to them in our Judgments.

But this, though it be the lea­ding part of our Obedience, (for indeed without it 'tis not, as the Text speaks, The Obedience Omnis infidelium vita pecca­tum est, & nihil est bo­num sine summo bono; ubi enim deest agni­tio oeternoe veritatis falsa vir­tus est eti­am in opti­mis mori­bus. Aug. L. sentent. C. 206. of Faith) yet is it not either the on­ly or the principal. There were some in St. Augustines time, who held nothing was necessary to Salvation, but a right Faith. B [...] their Lives never so bad, yet if [Page 35] their Faith were good, if their belief were sound and orthodox, that then they should be saved, (though tanquam per ignem.) This occasioned his writing of Tom. 4. Pag. 13. Litera H. I. Froben. that Treatise, De Fide & Ope­ribus.

But (my Brethren) we have not so learned Christ, if we have been taught by him, as the Truth is in Jesus.

For though I will not say, (with Theologo-politicus) that no­thing is to be counted de Fide, but Cap. 4. Pag. 232, what is absolutely necessary, and directly influential in order to pra­ctice: Yet this I'le say, that the prime and grand Design of the whole Doctrine and discoveries of the Gospel, was not barely or [...] Clem. Alex. in Poedog. ultimately to inform the Mind, or enforce the Assent, but to trans­form the Soul into real Righteous­ness. For nothing more evident in Scripture, than that the Go­pel, in the main end and intent of it, came not to sill the Head with [Page 36] new Notions, though never so true; nor to instruct the Judg­ment so much, as to change the Heart, and new-mould the Life, and to form and frame the whole Man to a thorough and universal Obedience. And therefore, unless to the Faith and Belief of the Go­spel, we add the Obedience of the Heart, and (where time and space are afforded) the Fruits of the Life, we shall never be parta­kers of the full and saving Bene­fits of the Gospel.

I shall therefore proceed unto the next Branch of Evangelical Obedience, (without which the former is but little worth;) and that is, Obedience to the Call of the Gospel.

This Call of God, 'tis every where made mention of in Scri­pture both New and Old. I have called, and ye refused, 'tis the Voice of Wisdom, Prov. 1. 24. When I called, ye did not answer, 'tis the So Jer. 7. 13. complaint of God. Isa. 65. 12. 66. 4.

[Page 37] He who hath called you is Holy, (says St. Peter) 1 Pet. 1. 15. And Chapter 2. 9. Who hath called you out of Darkness into his mar­vellous Light. I came not to call the Righteous, (says our Saviour) but Sinners to repentance, Mark 2. 17. And lastly, that of the Apostle, 1 Tim. 6. 12. Fight the good Fight of Faith, to which also thou art called.

But to explicate it yet a little further; first, by the Call of the Gospel, I mean all those ways, means, and methods, whereby God urges fall'n and apostatized Man to return unto God, and to his Duty. Whether it be by the Commands and Injunctions of the Gospel. Acts 3. 19. Repent and be converted, that your sins may be blotted out. 1 John 3. 23. This is his Commandment, That ye believe on the Name of his Son Jesus. Acts 17. 30. He now cammandeth all Men every where to repent.

[Page 38]Or 2dly, by the earnest and gra­tious invitations of the Gospel▪ Rev. 22. 17. Every one that is a▪ thirst, come ye. Mat. 11. 28. [...]. Basil. ad Virginem lapsam E­pist. p. 755. Come unto me all ye that travel an [...] are heavy laden, take my Yoke upo [...] you.

Or 3dly, by the pressing exho [...] ­tations of the Gospel. Ezek. 33▪ 11. 18. 32. Turn ye, turn ye fro [...] your evil ways.

Heb. 3. 15. To day if you wi [...] hear his Voice, harden not yo [...] Hearts.

Or 4ly, by the lively sollicita­tions in the Ministry of the Go­spel, Beseeching you in Christs stead▪ be ye reconciled unto God. 2 Cor. [...]. 19, 20.

Or lastly, by the secret Inje­ctions of Good and Holy Moti­ons, (accompanying the mini­stration Rev. 3. 20. Deus un­di (que) nos [...]ocat ad poenitentiam, vocat beneficiis Creaturarum, vocat i [...] pertiendo tempus vivendi, vocat per lectorem, vocat per tract torem, vocat per intimam cogitationem, vocat per [...]lageth [...] corr [...]ptionis, vocat per miscricordiam consolationis. Augusti [...] in Psalm▪ of the Gospel) the good [Page 39] Spirit, mingling it self with our thoughts, and striving with our Hearts. For even these are a part of Gods Call, they are of his sending, they come upon his er­rand, i. e. to becken us unto God, and to our Duty.

I say by all these ways and means does God call us, as ye see, out of Darkness into his marvel­lous Light, out of Bondage into true Liberty; call us to believe, to repent, to return, to be recon­ciled unto God and Goodness.

By all which you may easily un­derstand, in the second place, what I mean by our obedience to this Call, and wherein it stands; i. e. Then are we said to obey Gods Call, when we come up to it in Heart and Deed; when we really do what he calls upon us to do: When we yield up our 2 Cor. 8. 5. Rom. 6. 13. Yield you [...] selves un­to God. selves to his Will, and obey it from the Heart. Rom. 6. 17. When we accept of his Invita­tions, close with his Exhortations, [Page 40] and are prevailed upon by his Motions and Sollicitations; so as firmly and sincerely to resolve for God and return unto God.

So that (as ye may plainly see) this Obedience to the Call of God stands not in a complying with any of the more single and particu­lar Commands; but in a passing over of our whole Souls and selves unto God and his Per vi­climas a­biena caro, per obedi­entiam ve­rò propria voluntas mactatur. Gregor. [...]lt. m [...]ralium. Will; saying with the Apostle, Acts 9. 6. Lord▪ what wilt thou have me to do? H [...] Will was melted into Gods Will; he was now ready to be any thing and to do any thing that God would have him.

So that this Obedience we now treat of, 'tis a radical Act, foundation Act, 'tis the habitua [...] Such a returning of the whole Man unto God, whereby Men forsaking utterly their Idolatry and wicked­ness, do with a lively Faith embrace, love, and worship th [...] true living God only, and give up themselves to all manner good Works, which by Gods Word they know acceptabl [...] to him. Homily of R [...]pentance 1st and 2d part, Pag. 326, 33 The condition which the Gospel requires is no less tha [...] total change of a Mans Intentions from seeking the Wor [...] to seek and serve God in all things for the future. Thorndike, Epilogue L. 2. C. 30, & 31. turning of the very bent an [...] [Page 41] b [...]as of the Soul from all evil, un­ [...]all good, (at least in true heart [...]nd affection) as it is described, Ezek. 18. 21.

'Tis the pitching of our choice (our resolved choice and electi­ [...]n) upon God and his ways, Psal. 19. 30. I have chosen the way of [...]ruth, thy Judgments have I laid [...]fore me. 'Tis a taking of Christs [...]oke at once and universally up­ [...] us. 'Tis a stated, professed, re­ [...]ved, concluded subjecting our [...]ves to the Word and Ways of Christ, as Lord and Saviour.

In a word, This Obedience un­ [...] Gods Call, 'tis not so much an [...]ct of particular (By repen­tance) I do not mean con­version from any particular sin, but the [...]ge of the whole Man, of his Intentions, and by conse­ [...]ce of his Actions, to seek God in stead of himself and World. Mr. Thornd. Epilog. L. 2. C. 30. See also Dr. Stoughton, Righteous Man's Plea, Sermon 6, [...] 32: Sermon 7. P. 51. observance [...]to God in some few specialties [...]mmanded; but 'tis an entire and [...]iversal resignment of our selves the rule and governance of [...] Word, Grace and Spirit.

[Page 42]Even as on the contrary, Dis­obedience to Gods Call (as we now mean and speak of it) stands not in every single or particular failour of Duty, or going against our Duty; but in the more gene­ral averseness of the Mind, and obstinacy of the Will, standing out, or setting up it self, and the pleasing of it self against the Go­vernment of God in the Soul.

For, as it is one thing to offen [...] or go against the Laws of th [...] King in some few Particularities and another thing to reject an [...] cast off his Government, to hav [...] a Picque against it, so as to brea [...] out into rebellion against H [...] Crown and Scepter. Even so 'ti [...] one thing to come short in our bedience to the Law or Will God, in some Particulars, and a­nother thing to cast off his Wil [...] or to set up our own in direct op­position to his; so as to say effect with them in the Para­ble, ( Luke 19. 14.) Nolum [...] [Page 43] [...] regnare, We will not have this Man, this God and Man, this Lord and Christ, to rule over us. As much as to say, We will not please him, but our selves; we will not leave our sins for his Laws or Commands; we will not own or set up his Word for our Rule and Guide, but our own worldly Interests, our own car­nal and corrupt humours, customs and affections; we will not listen to his Voice, nor hearken to his Counsel, nor turn at his Reproof, but rather go on and persist in the ways of our own choosing, and in the pursuance of our own de­sires and imaginations. This is the real Language of all such as remain disobedient to Gods Call. The bent of their Hearts and the course of their Lives in effect speaks thus much, ( Nolumus hunc regnare, We will not have this Man reign over us;) though they do not say so much with their Mouths, yea though they say and [Page 44] profess the contrary. For the A­postle has told us, That Men may profess God in their words, and yet in Works deny him, being [...] ­bominablc, disobedient, and to eve­ry good Work reprobate, Tit. 1. 16.

The consideration of this Head serves to a double purpose.

First, it shews us the great weight and moment, the high concern of this Obedience; Ist, in that 'tis the main, the principal thing that God looks for and re­quires at our Hands. Without which all outward conformity to the bare Letter of the Com­mands is but little worth. The bent of the Heart and Soul, bro­ken off from the love of sin, and given up unto God and Christ, in the love of Righteousness, is the Root and Spring of all after-well-pleasing Obedience. Therefore are we every where called upon to begin here. Prov. 23. 26. My Son, give me thy Heart. Ezek. 18. 30, 31. Repent and turn ye from [Page 45] all your transgressions,—Make ye [...] new Heart, and a new Spirit. Jer. 4. 4. Circumcise your selves into the Lord, break up your Fal­low Ground, and sow not among Thorns. And Verse 14. O Jeru­salem, wash thy Heart from wick­ [...]dness, that thou may'st be saved; and Mat. 23. 26. Thou blind Pha­ [...]isee, first cleanse that that is with­in, that the out-side may be clean also. As much as to say: First, 'Tis e­vident, that Obe­dience is the princi­pal Vertue, and in­deed the very root of all Ver­tues, and the cause of all fe­licity. Ho­mily of O­bedience, 1st Part, Pag. 343. obey the main Call of God; [...]art with thy own self-pleasing-will; yield up the strong holds, the main powers and faculties of thy Soul, as an entire Sacrifice to God; and then, outward and more particular Obedience will easily and naturally follow.

And secondly, The concern of this Obedience (to the Call of God) 'tis herein seen, in that it is a thing altogether indispensa­ble. God absolutely stands upon it, That we should by Faith and Repentance render up our selves [Page 46] to an inward and through sub­jection of Heart and Soul to his Service in the general. God (as it were in course) dispenses with particular failings, and imperfe­ctions in duty; but as for the ge­neral and sincere bent of the Heart, seconded by an answera­ble endeavour of the Life; there is no dispensation, no abatement or allowance for the want of this, but 'tis a thing that must be found in us first or last.

But then again; the due consi­deration of what has been said touching this second branch of Obedience; i. e. Obedience to the main Call of the Gospel; it serves to instruct us in a very weighty and concerning Point, and that is in the nature of a right saving and justifying Faith. True indeed we are justified by Faith, Rom 5. 1. But 'tis a praying and See Dr. Field, L. 3. c. 44. P. 170. Also his Appendix, Pag. 862. Pe­titioning Faith, Acts 8. 22. Ch [...] 9. 11. 'Tis a confessing and profes­sing Faith, Rom. 10. 9. 1 Job. 1. 4. [Page 47] 'Tis a Faith hungering and thirst­ing after Righteousness, Mat. 5. 6. 'Tis a walking Faith, 1 Job. 1. 6, 7. The walking in the Light, as he is in the Light, is that qualificati­on where­by we be­come im­mediately capable of Christs Righteous­ness, or actual Participants of his propitiation. Mr. Ball of the covenants, Pag. 21. 'Tis an operating or working Faith, Gal. 5. 6. Faith that Fides per dilectionem operatur in Corde, etiamsi foris [...]on exit in opere. Sedulius in ad Rom. 3. 28. worketh by Love. In a word, it must be such a Faith, as the Apostle de­scribes, to be the unfailing Prin­ciple of universal Goodness and Holiness, through the whole E­leventh Chapter This Faith (as the Apostle describes it, Heb. 11.) is the sure ground and foundation of the benefits we ought to look for. Homily of Faith, first Part, circa medium. to the He­brews.

Again, most true it is, that we are justified without Works, Gal. 2. 16. That is, without the Works of the Law, wholly without the See Ho­mily of Sal­vation, se­cond and third Part. merit of the best Works; yea, Si quis cum credi­derit mox de vita discesserit, justificatio Fidei manet cum illo; non prae­sentibus bonis operibus, quia non merito ad illum sed gratiâ per­venit; nec consequentibus, quia in hâc vitâ esse non sinitur. Aug. Libro quaestionum 83. qu. 76. See Mr. Thornd. Epil. l. 2. c. 30. p. 26. 5 and without the (absolutely­necessary) [Page 48] presence of outward good Works, where See the Homily of Good Works, the first Part, at the latter end. See also Augustini Serm. de tempore 71. And oecumenius in Epist. Jacobi, C. 2. 14. life and time to do them is not afforded. But not without the Inward Davenant de Justitiâ actuali, P. 386. Facile est bujus modi opera multa (praesertim interna) commemor are, sine quil [...] justificatio nunquam fuit ab ullo mortalium obtenta, nunquam [...] ­tinebitur. Item P. 387. Hoec & bujusmodi opera Cordis inter [...], sunt omnibus justificatis necessaria: non quod contineant in sa­efficaciam sen meritum justificationis; sed quod juxta ordinati­onem divinam, vel requiruntur ut Conditiones proevioe seu Con­currentes, sicuti poenitere & credere, vel ut effecta, à fide ju­stificante manantia, ut amare Deum, diligere proximum & co [...] ­similia. Videtis igitur necessitatem quorundum Operum inter­norum, ad, statum justificationis ab ipso initio obtinendum. Eadem habet Cap. 31. Pag. 403. Ubi recenset (Dolere de pec­cato, detestari peccatum, humiliter Deo se subjicere, ad, Dei mi­sericordiam confugere, in Christo mediatore spem figere, Novoe vitapropositum inire) inter opera necessaria ad justificationem, ut con­ditiones concurrentes, vel proecursorias. See also the Homily of Salvation, second Part ( circa finem.) And Homily of Faith, first Part, ( circa medium & finem) asserting these Conditions. acts of repentance and conversion unto God; not without such a true Love, Devotion, A true Faith cannot be kept secret, but when occasion is offered, it will break out and shew it self in good Works. Homily of Faith, first Part, P. 21. And about the end of it. This true Faith will shew forth it self, and cannot be long Idle, for it is written, The Just shall live by his Faith. Dr. Jackson of Saving Faith, Sect. 2. C. 6. P. 207. Ju­stifying Faith necessarily includes in it such Works as James requires, at least a preparation or immediate promptness of mind to them. Mr. John Ball. Treatise of the Covenant of Grace, Ch. 3. P. 20. [...] disposition to good Works is necessary to Justification, be­ing the qualification of an active and lively Faith. [Page 49] to good Works, as wants nothing but an opportunity to exert them.

When therefore the Scripture says, That we are justified by Faith, (Rom. 5. 1.) Saved through Faith, (Ephes. 2. 8.) or, That the Gospel is the Power of God unto Salvati­on to every one that believes; I say, [...]hen so much is ascribed unto [...]aith; we must beware that we [...] not take up with too scanty a [...]tion of Faith, so as to divide it [...]rom it self, i. e. from this Obedi­ence of Faith. For if we would truly speak, and impartially judge with Scripture, no Faith can be look'd [...]on as actually justifying, but at which naturally, Hom­ily of Sal­vation, third Part, [...] beginning. Some other thing is required for our Sal­vation than the Law, and that is a true and a lively Faith, [...]ging forth good works, and a Life according to God. Family os Faith, second Part, (circa medium.) By all Declaration of St. Paul 'tis evident, that the true, lively and Christian Faith is no dead, vain, or unfruitful thing but a thing of perfect vertue, of wonderful operati [...] o [...] working, and strength, bringing forth all good [...] and good Works. Also Homily of Faith, first part ( circa medium.)—we trust in him, and commit our selves to him, hang of upon him, and call upon him, ready to obey and serve [...]. This is the true, lively, and unfeigned Faith, and is not the Mouth and Profession only, but it liveth and stirreth wardly in the Heart. See also the Quotations of the p [...] ­ceding Page. as it here, and essentially contains in [Page 50] it the Seeds and Principles of new Life; i. e. That which involves in it self Obedience That a justify­ing Faith includes in it this O­bedience, is no new thing with Protestant Divines, eith [...] forreign or English, as will appear by these following T [...] ­stimonies, (most of them collected by Mr. Baxter, in Confession of his Faith.) Mr. Wotton, de reconciliatione, Pag. 138. Fides in ch [...] ­stum est Justitia quoedam; est enim obedientia quoedam; enim obedientia & quasi conformitas mandato Dei. Joh. 3. 3. 1 Jo. 3. 23. Conradus, Bergius, in Praxi Cathol. Divin. Canon. P. 973. Fides est obedientia, quatenus ejus Actus proprius spondet praecepto Evangelii, crede in Dominum Jesum. sic, Fides est obedientia erga Evangelium inquit Apologia gust. Confessions, Pag. 125. (To which he adds) Sit therus soepe per sidem proecipue quidem & formaliter intellig [...] apprehensionem promissionis in Christo, & abnegationem m [...] proprii, includit simul totam Obedientiam & Inclination voluntatis, & charitatem adeo, Evangelio consentaneam: per opera contra intelligit, actiones factas cum opinione [...] & cum expectatione justificationis & vitae aeternae, tanq [...] mercedis debitoe, (citing many places of Luther to this [...] Ludovicus Crocius. Syntagm. L. 4. C. 7. Pag. 1223. Fides [...] sola justificat, quatenus notat Obedientiam quandam, [...]pectantem promissionem ut Donum gratuitum.—unde plu­ [...]virtutes & actus cum antecedentes tum consequentes canno­ [...]; & opponitur illi obedientioe quoe non expectat promissionem [...] donum omnino gratuitum. Mr. Ball of the Covenants, Page 73. A purpose to walk with God justifies as the passive qualification of the Subject [...] of Justification, or as the qualification of that Faith [...] justifieth. Mr. Throgmorton, of Faith, Page 29. He that turns from upon such suggestions, promises, perswasions as Christ makes to him, he receives Christ by Faith. (And Page 91, 92. that obeyeth not the Son, to follow and to be led and [...]ided by him, shall not see Life, but the wrath of God [...]ideth on him, but he that believeth on the Son, to fol­low him as his Shepherd, and his Voice and Doctrine, [...] 10. hath Everlasting Life. My Sheep hear my voice, and [...] them, and I will give unto them Eternal Life. Dr. Stoughton, Right. Mans Plea, Serm. 6. P. 32. Faith imprehendeth not only the Act of the Understanding, but [...] Act of the Will too. (And Page 41.) Faith hath [...] Acts, and Faith in Christ containeth loving of Christ, as [...] of its principal Acts. Dr. Preston, Treatise of Faith, P. 44, 45, &c. If I would sine justifying Faith, it may be thus described; It is a [...]ace or Habit infused into the Soul, whereby we are ena­led to believe, not only that the Messia is offered to us, [...]t also to take and receive him as a Lord and Saviour, that both to be saved by him, and to obey him. (And Page [...].) If a Man will take Christ as a Saviour only, that will [...] serve thy turn; Christ giveth not himself to any upon at condition, only to save him; but we must take him a Lord too, to be subject to him, to obey him. Mr. Scudder, Christians daily walk, P. 119. When a Man reiveth Christ thus offered, together with the whole co­venant in every branch of it, resolving to rest on that part the Covenant made and promised on Gods part, and to stand to every Branch of the Covenant, to be performed on his part. Thus to embrace the Covenant of Grace, [...] to receive Christ in whom it is confirmed, is to Believe. Mr. Mead, Diatribe on Math. 7. 21. A true Faith is to believe Salvation is to be attained, through obedience [...] God in Christ Jesus. Page 267, 268. 'Tis an applying [...] the Will to Christ. P. 268. And Page 267. A true Faith is to believe Salvation is to be attained through obedience [...] God in Jesus Christ. A saving and justifying Faith is to believe this so as to embrace and lay hold upon Christ, [...] that end,—namely, to perform those Works of Obedience which God has promised to reward. Mr. Baxter against Mr. Blak [...], P. 82. If by Regeneration you mean—our repenting and believing, then it [...] our keeping of Gods Covenant, by performing the Condition, i. e. our obeying him in entring his Covenant. Mr. Baxters Directions for a setled peace of Conscience, Dîrection 8. P. 52, The Vital Act of Faith (as justifying) is consent, or willing, or accepting Christ as offered. (And Page 54▪) in this willingness or acceptance, Repentance▪ Love, Thankfulness, Resolution to obey are all contained, [...] nearly implied. The Sum and Substance of what is here delivered by these Divines amounts to this, namely, That a Justifying Faith (considered in its vital, proper, and strict formli­ty) is it self (in the first place) an Act of Obedience [...] the Call and Command of God in the Gospel. And second­ly, that it contains in it a Cordial Purpose and Profession [...] Obedience in the Life for the future. the Call of God, to the prime [...] [Page 51] [Page 52] and fundamental Call of the Go­spel, by a sincere embracing the Terms of it, and undertaking the conditions of it. For unto this alone are all the Promises made and due, both of remission and [Page 53] righteousness here, and of Salva­ [...]ion hereafter. St. Paul, who in [...]he Epistle to the Romans (Ch. [...] ▪ 16. 3. 21.) does appropriate [...]alvation to all them that believe; [...] the Epistle to the Hebrews, (Ch. [...] ▪ 9.) does as as expresly limit [...] to all them that obey. Does [...] not thereby plainly shew, that [...] Believing he includes Obeying. [...]nd therefore when he would [...]escribe the Change and Conver­ [...] of the Romans, from Infide­ [...], ( Rom. 6. 17.) and does it [...] these words, ( Thanks be to God, [...] ye have obeyed from the Heart [...] form of Doctrine that was de­ [...]red to you;) What is this but Periphrasis of their believing? [...]en as else-where in the same [...]pistle, that which he calls (Their [...]ith, spoken of through all the World, Rom. 1. 8.) in another [...]hapter he calls it (their Obe­ [...]nce that is come abroad unto all [...]en, Rom. 16. 19.

[Page 54]Faith, (says Clemens of Alex­andria) 'tis [...] 1. [...]. 2. Pag. 362 [...], 'tis a voluntary and re­solved assent unto Piety. And more plainly in his seventh Book L. [...]. 7. Pag. 710. So Acts 16. 15. If ye have judg'd me [...] faithful to the Lord; i. e. a true and sin­cere Be­liever. [...] He is the faithful or believing person, who upon due and just consi­deration receives the Commandments (of Christ) and keeps the [...] ▪ But what need I insist upon an [...] single Father, for the true notio [...] of Faith? I appeal rather to th [...] general Judgment of the whol [...] Church in its Purest and Pr [...] mitive times. Amongst who [...] 'tis well known, (by them th [...] know any thing of their o [...] der and discipline) that no [...] were ever look'd upon in th [...] Churches Eye; none were [...] ver by them counted or call [...] by the Name of Fideles, that [...] Faithful, or Believers, till the [...] had actually and solemnly ded [...] cated themselves (if adult) [...] [Page 55] the strict profession and practise [...]f Christianity. No­thing more known in the ancient Church, than the destincti­on of Mis­sa Catechu­menorum, and Missa Fidelium. [...] A [...]g. Serm. de tempore 237. Post Sermonem sit Missa (i. e. [...]issio vel dimissio) Catechumenis, manebunt Fideles. Ter­ [...]llian▪ de praescript. C. 41. (speaking of the confusion in [...]his Point among the Gnosticks, says he) Quis Catechumenus, [...]is Fidelis, incertum est. St. Basil de Spiritu Sancto, C. 13. P. 170. [...]. Infants also were reckoned among the Fideles, (Augu­ [...] Epist. 23. ad Bonifacium) by reason of their being de­dicated unto Christ in Baptism. Wherein (says our old Church-Catechism) ye are Members of Christ, Children [...]f God, &c. Till this was done, though otherwise never so [...]owing in the Principles of [...]aith, or perswaded of the truth of them, they were only called, either Audientes, meer Hearers▪ or [...]andidati, Probationers for the

[...]aith; or Catechumeni, Persons [...]nder Catechism; or Compteten­ [...]es, Petitioners to be made Chri­stians; but never Fideles, never actual or full, or faithful Belie­vers, till they took upon them the Yoke of Christ, till they gave themselves up to Christ, [Page 56] ( The confessing with the Mouth, Rom. 10. 9. The Profession made before many Witnesses to keep th [...] Commandment blameless, 1 Tim. 6. 12, 13. The Answer, the Contract or Engagement of a goo [...] Conscience, 1 Pet. 3. 21. [...] est vox Juris, [...] glossario, [...] stipulor, sed per Metonymiam, respons [...] vel promissio; [...], pro, [...], ( suhaudito [...] Sponsio, Deo facta, de purâ conscientia. Grotius. Or [...] by an Hebraism, or exchange of Significations. As [...] rendred by the LXX, [...] but in Ezek. 14. 3. 20. 3. 'tis rendred by [...]. Ambros. L. de iis qui myst. init. c. 2. Repete quod interr [...] gatus sis; recognosce quod spoponderis, renunciasti Diabolo & operibus ejus, mundo & luxuriae ejus & voluptatibus. Videatur Josephus Vicecomes de antiquis ritibus Baptism▪ L. 2. Cap. 16. us (que) ad Caput 27.) ( i. e. by the Baptismal Vow) by the solemn consecrating o [...] themselves to his Faith and Service. This was that which they called and counted Faith; an [...] unto this Faith it was that they ascribed and entitled all the Priviledges of Believers, and Benefits of the Gospel; that is, no to a meer assenting Faith; no [...] nor to a bare Trusting, or Confiding Faith, but to a Professing Engaging, Contracting, Covenanting Faith; whereby the perso [...] [Page 57] pass'd himself over, gave him­ [...] ( a) See Mr. Scud­der quo­ted, P. 35. Thus to embrace Covenant of Grace, and to receive Christ in whom it [...]firmed, is to Believe. [...]. Preston, Treatise of effectual Faith, P. 92. If Men [...] Faith, as it is in it self, a Marriage of our selves to [...] with all our heart and affections, (when he hath gi­ [...] [...]imself to us in Marriage, and we are given to him;) [...]ing this we should never be deceived. [...] Brinsley, Treatise of christs Mediatorship, P. 141. [...] ( i. e. Faith and Obedience) without any just of­ [...], I may call the conditions of this Covenant. Faith, [...]eby the Covenant is accepted upon the Terms on which it [...]dered, and Christ the Mediator of it received: Obe­ [...]ce, whereby it is kept, viz. in an Evangelical way, in [...] of desire and endeavour. [...] Faith, is it self, in the life and reality of it, A [...] and undertaking of such works as are due to Christ, Believing received for Lord, Saviour and King. And [...]fore he that doth not deport himself towards Christ, [...] manner as is due upon such his Offices, doth deny Faith (1 Tim. 5. 8.) i. e. falsify and relinquish his [...]. For, the Faith that is accepted, is not speculative, practical and pactional (They are the words of a [...]umous Manuscript, left by a Judicious Divine. up to Christ, as to his Lord Master, as to his Head, Hope, Saviour.

I would not here be misconstru­ [...] when I derogate from a bare [...]usting. Far is it from me to [...]ight that precious Act of Faith [...] Trust or Affiance, much less [Page 58] to deride those expressions, which even Scripture seems to set it forth by. (As a laying or lea [...] ing on our Beloved, Cantic. 8. 5. A staying of our selves upon God Isa. 50. 10. Or, if we will, casting, ( Psal. 55. 22. 37. 5.) rowling, or restin [...] of our selves upon him who i [...] able to save unto the utter most.

For surely there can be no greater, no sweeter repose unto th [...] Soul, than a Trusting in its Saviour, a Resting on the Bosom o [...] his Love, on the fulness of hi [...] Merit, Righteousness, Satisfact [...] on and Redemption. ( Isa. 26. 3 [...] Thou shalt keep him in perfect pea [...] whose mind is stayed on thee, becau [...] he trusteth in thee.

Always provided, that this Tr [...] ­sting be well and rightly groun [...] ­ed, that it proceed upon th [...] Terms and Conditions ( That is, Such Con­ditions as are joyned with it, Isa. 50. 10. (fearing of the Lord, a [...] obeying the voice of his Servants.) Such as the Book Homilies adds to it. Homily of Salvation, second [...] (circa finem.) A Trusting in Gods Mercy to obtain there [...]ods Grace and remission, as well of our original sin in [...]ptism, as of all Actual sin committed by us after our [...]ptism, if we truly repent and turn unfeignedly to him [...]. And so, Homily of Faith, first part, ( circa mediural) we return again unto him by true repentance. (And a­ [...] the end of it) We trust that our offences be continu­ly washed and purged, whensoever we ( repenting truly) return to him, stedfastly determining with our selves [...]rough his Grace to obey and serve him.—Such is the [...] Faith, that the Scripture doth so much commend. of th [...] [Page 59] [...]ospel, and that in all other [...]hings it answer the Call of the [...]ospel. Otherwise there may [...] (as the Prophet speaks, Mic. [...] 11.) a leaning upon God; a [...]aying of our selves upon the God [...] Israel, (mentioning his Name) [...]. 48. 2. but not in Truth, (Verse [...]e first) not warranted by the [...]ord of Truth, not coming from [...]e Grounds of Truth, but meer­ [...] springing from wrong and false [...]nd mis apprehensions of God, [...]nd of his Covenant.

‘And therefore, (as an ( Dr. Stilling­fleets Ser­mon upon Rom. 1. 16. Page 165. circa finem.) able and learned Defender of the Pro­testant Religion says) great care should be taken, lest by mis­understanding [Page 60] the notion of be­lieving, (so much spoken of, as the condition of our Salvation) Men live in the neglect of wha [...] the Gospel requires, and so be­lieve themselves into eternal mi [...] ­sery.’

Affiance or Confidence in God ( i. e. in him as reconciled) ab­stracting from the Grace of Re­pentance, or not-supposing con­version from sin unto God, is no [...] 2 Tim. 2. 19. Psalm. 25. 1, 2. (Where trusting in God, and wilful transgres­sing against God, (1. without a cause) are put as terms i [...] ­compatible, as things inconsistent. And that no wicked or impenitent person can have a sur [...] trust, or a true confidence in God or in Christ, is fully e­videnced from what is delivered, in the Homily of Salv [...] ­tion, Part the third, Page 18. And more fully in the Ho [...]i [...] of Faith, Part the third, ( per totam.) Christian-confidence, but ca [...] ­nal presumption. Neither will i [...] ever hold when it comes to trial but sink and succumb, notwith­standing all the Artifices to shor [...] and prop it up. The real guilt an [...] conscience of sin (in the Hear [...] and Life) will easily recoil, an [...] beat down all such fond, force [...] [Page 61] and ill-founded confidences or per­ [...]asions. And it will be found a [...]tain truth, that nothing will [...]ord a vivid or lasting hope to­ [...]ards God, or trust in God, save [...]ly the consciousness of our since­ [...]y, in obeying the Call of the Go­ [...]l. According to what is hint­ [...] 1 John 3. 21. If our Hearts [...]demn us not, (i. e. of prevari­ [...]ing with God and with the Go­ [...]el, by impenitency or hypocri­ [...]) then (says he, and then [...]) 2 Cor. 1. 12. have we confidence towards [...].

And thus have I done with the [...]cond Branch of Evangelical O­ [...]dience; i. e. Obedience to the [...]ll of the Gospel.

There is yet a third Branch be­ [...]nd, to be added to the former, make it full and compleat, and [...]at is, Obedience to the special [...]les, to the more particular Pre­ [...]pts of the Gospel, directing [...] appointing us how to live and [...]alk in our conversations. As [Page 62] for this Branch of Obedience, y [...] may know it by the Names of i [...] in Scripture. 'Tis called a Doin [...] of Righteousness, 1 John 3. 7, 10 An Obedience unto Righteousness Rom. 6. 16. A [...], a keeping o [...] observing of the Commandments 1 Cor. 7. 19. John 15. 10. An [...] lastly, a walking [...], by th [...] Rule or Canon of the Gospel Phil 3. 16. Let us walk by the sam [...] Rule. Gal. 6. 16. As many as wal [...] according to this Rule, Peace be o [...] them, and Mercy; i. e. the Rule o [...] the New Creature, Verse 19. Th [...] Rule and Measure of a Gospel life. For this we must know an [...] remember, that the Gospel is no [...] only a Rule of right believing, bu [...] a Rule of holy living; as it is th [...] Power of God for our Salvation so it is the Will of God for our in­struction in righteousness.

For there are not only the Cr [...] ­denda, the Truths of the Gospe [...] (in matters of Faith) but all the Agenda, the Precepts, the Di­rections [Page 63] and Injunctions of the Gospel in matters of Life and Practise.

Titus 2. 11. The Grace of God that bringeth Salvation, hath ap­peared unto all, teaching them, and what does it teach them? not on­ly to know and believe, but teach­ing to deny all ungodliness and worldly lusts; and to live righteous­ly, soberly, and godly in this present world; and so to look for the bles­sed hope, and the glorious ap­pearing of our great God and Sa­viour Jesus Christ. (Verse 12.)

So that, as we see, the Gospel is not a meer revelation of super­natural Truths, but a practical di­rection of Life, and injunction of Duty in every kind; even a Rule of guidance and government to the whole Man. In so much that St. James tell us, That if any one James 1. 26. seem to be religious, and governs not his Tongue, that Mans Religi­on is in vain. And St. Paul tells us, He that provides not for his 1 Tim. 5. 8. [Page 64] own, hath denied the Faith; i. e. contradicts his Christianity, or Evangelical Profession.

Yea, and so comprehensive is the Canon of the Gospel in this kind, that even all, that is the matter of our duty in any sort, is taken in, and adopted into the preceptive part of the Gospel. The Gospel taken in its latitude, inculcates and charges upon us, all the Principles of Conscience; all 1 Tin. 1. 5. 9. the dictates of right, sound, and sober Reason; all the Lessons and 2 Tim. 1. 7. 1 Cor. 10. 15. 11. 13. Documents and Duties of Natural or Christian Morality; even [...], (as the Apostle speaks) Phil. 4. 8. Whatsoever things are true, whatsoever things are honest, or just, or pur [...], or lovely, or of good re­port; if there be any Vertue, if there be any Praise.

I say all these, and whatever else concerns the well ordering of our Hearts and Lives, either in reference to God, or to our selves, or to our Neighbour, is all [Page 65] urged and pressed upon us, (in the main of it) in and by the Go­ [...]pel; i. e. by the Rules and Pre­ [...]epts delivered in the Gospel; which is therefore called by St. Paul, the Law ( That is, That Law ac­cording to which God will [...]al with those that embrace Christianity. Thornd. Epil. L. 2. [...]. 20. Pag. 158. To which add that of Bucanus Loc. Comm. Loc. 38. §. 10. [...]. 432. Non tam Legis vox quam Evangelii quod Apostoli prae­ [...]arunt, norma futura est, extremi judicii. Juxta illud Joh. 3. [...]. Joh. 12. 48. & Rom. 2. 16. judicabit Dominus de occultis ho­ [...]um, ex Evangelio meo. He shall judge the secrets of Men [...]ccording to my Gospel, or ex Evangelio mea, as both he and [...] and Piscator render it; out of my Gospel. Now, if the Go­spel shall be the Rule of Christs Judgment hereafter; doubt­ [...]ess it is appointed to be the Rule of our Duty and Obedi­ [...]ce here. For as Bucanus adds; Neque enim Sententia in [...]dicio illo universali aliud erit, quam manifestatio sive de­ [...]natio sententiae jam ante in hac vitâ ministerio Verhi pro­ [...]atiatae, de justisicatione & condemnatione singulorum. of Faith, (Rom. [...]. 27. not only a Rule, but a Law) and by St. Peter, the Holy Com­mandment, 2 Pet. 2. 21.

This then being the Nature and [...]atter of the Gospel; a Law of faith, a Holy Commandment; the [...]ain Work and Duty of a Chri­ [...]ian that he has to do, is to con­ [...]orm himself to the several Pre­cepts [Page 66] of this Law, to the several Praescriptions of this Holy Com­mandment.

For hereby know we that we know him, if we keep or observe his Com­mandments, (1 John 2. 3.) And again, This is Love, that we walk after his Commandments, (2 John 6.) that is, when we make it our care and study both to know and obey his pleasure; proving what is that good and acceptable, and perfect Will of God, Rom. 12. 2.

And thus have I given you both a brief and entire account of the first Particular propounded; i. e. of the Nature of this Evan­gelical Obedience, as to the main Parts and Branches of it. 'Tis an Obedience to the Truths of the Gospel, by receiving and believing them; 'tis and Obedience to the ge­neral Call of God in the Gospel, by returning to him, by closing with him, by giving up our selves en­tirely to him, as our Lord and Sa­viour. Lastly, 'tis an Obedience [Page 67] to the special Rules of the Go­spel, chalking out to us a Way to live and walk in.

I have only now some few more Inferences, and I have done.

By all that has been said then upon this Subject, we may easily understand three things.

First, That true and real Chri­stianity stands not meer Words or Shows, but Deeds; not in a bare profession of Christ with the Lips, but in a deep and thorough sebjection of the Heart and Will, Life and Actions, to the Com­mands of Christ. John 8. 31. If ye continue in my Word, (i. e by Faith and Obedience) then are ye my Disciples indeed. And John 15. 8. Herein is my Father glorifi­ed, that ye bear much Fruit, so shall ye be my Disciples. A true and genuine Disciple of Christ is known by his Fruits; not by the meer Leaves of a fair and speci­ous Profession; nor by the meer Flowers and Blossoms of some [Page 68] good expressions; but by the real Fruits of Obedience and Newness of Life. This is the constant Character of those that belong to God in Scripture. Rom. 6. 16. His Servants ye are, to whom ye o­bey, whether it be of sin unto death, or of Obedience unto Righteousness. Rom. 8. 14. They that are the Sons of God, are led by the Spirit of God: Now the Fruit of the Spirit is in all goodness, righteousness, and truth, Eph. 5. 9.

And therefore as on the one side, where ever there are these Fruits, (of Obedience, Holiness, and Righ­teousness) living in Gods fear, walking in his ways, doing and cleaving unto his Will; such a one may rest assured, that he is no longer a Servant of Sin, but made free from Sin, and become a Ser­vant of Righteousness. So on the other hand, Let none pre­tend to the Name of a Christian, if he do not shew the effects of it.

[Page 69] Shew me thy Faith by thy Works, (James 2. 18.) shew me thy Heart by thy Life; thy Religion by thy Conversation; either dis­claim having the Grace of Faith, or else make it to appear by the Obedience of Faith. For most evident it is, that the Apostle ( Rom. 6. 17.) comprehends the whole effect of Gods Grace upon their Hearts, in their obeying the Gospel of Christ.

And therefore secondly. Is this the full and right Character of a Christian? Obedience to the Truths of God, Obedience to the Call of God, Obedience to the special Will of God? Then how greatly do they deceive them­selves, who rest either in a bare knowledge of Christ, or in a dull and dead Faith and Profession of Christ, but short of a true, real, and thorough Obedience? The Scriptures have sufficiently cau­tioned us against this deceit; if we have but Eyes to read, or [Page 70] Ears to hear, or Hearts to consi­der;

That of our Saviour, Mat. 7. 21. Not every one that says, (in profes­sion) Lord, Lord, shall enter into the Kingdom of Heaven; but he that doth the will of my Father that is in Heaven;

That of St. Paul, Gal. 6. 15. In Christ Jesus, (i. e. in the Pro­fession or Religion of Christ) neither Circumcision availeth any thing, nor Ʋncircumcision but a New Creature; or (as it is Chap. 5. 6.) but Faith that worketh by Love; or (as it is 1 Cor. 7. 19) But the keeping of the Command­ments of God;

Lastly, that of St. John, 1 John 3. 7. Little Children, let no Man deceive you, he that doth righteous­ness, is righteous. As if he should say, take heed, 'tis an easie thing for a Man to slip into such a de­ceit as this. Namely, to think, that if he has but some measure of knowledge in the matters of [Page 71] Christ, and a Belief of the Do­ctrine of Christ if he has but the Name of Christ in his Mouth, and a Profession of him in his Life, with some attendance upon him in his Ordinances; that then it is enough, enough to righteousness, enough to acceptance here, and to Salvation hereafter. Yea, but let none flatter himself into so gross a deceit. For, he that doth righteousness, is righteous. He only shall pass for such in Gods account, that brings forth the real Fruits of righteousness (in the conscionable care and discharge of his Duty) towards God and Man, in every kind. For, (as it is Acts 10. 34.) God is no respecter of Persons, but in every Nation, he that feareth God and worketh righteousness is accepted of him.

And ( Rom. 2. 7, 8.) God shall one day render unto every Man according to his Deeds, To them that by patient continuance in well­doing seek for Glory, and Honour, and Immortality, shall be Eternal [Page 72] Life: But unto them that obey not: the Truth, but obey unrighteousness; to them indignation and wrath, tri­bulation and anguish, upon every Soul that doth evil.

Ye (hence) see, what is it shall carry the main stroke with God, what is it that shall weigh with God, and cast the ballance of his favour to us another day: Namely, a beginning in Faith, and a patient continuance in well­doing; in short, an obeying of his Truth in righteonsness.

And I would to God, this it were a thing more preach'd and press'd upon the Consciences of Men, and more practised in the lives of men. For it will be found a true saying of His (what e­ver his Judgment was other­wise, in reference to the then­times) I say it will be found a great truth (what I meet with in a fast Sermon, delivered, six and thirty years ago) where speaking of the Duty of the Mi­nisters, [Page 73] he has these words: Says Mr. Her­bert Pal­mer, his Sermon before the House of Commons, June 28. 1643. P. 35 he, 'When we all have preach­ed up Repentance, ( to which let me also add Obedience) as much as we have preached first Confi­dence, and then Faith, we shall then be reformed and saved; but I doubt not till then. ( Tit. 1. 3.) This (Word or) Witness, true.

Thirdly and lastly, by what has been said of the several Parts and Branches of Evangelical O­bedience, we may be able to make Judgment, how much of it goes before the Grace of Pardon and Justification, and what it is [...]ust follow and come after. Obe­dience to the Truths of Christ by [...]elieving them; and Obedience [...]o the call of Christ, by return­ [...]ing and resigning up our selves to [...]im: These are clearly and funda­mentally necessary as antecedents [...]o our justification. And, (be­ [...]ides what has been said) were there no other Scripture save that [Page 74] only in Rom. 8. 30. it were e­nough to prove it; Where 'tis said by the Apostle, That whom God calls, them he justifies. Them, and them only does he justify, whom he first calls, that is, calls [...], quoe quan­do nobis contingit, praedestinationem nostram ex effectu cognoscimus. Paraeus. And that this is the Judgment of our Church, appears plainly from the 17th Article of Religion. ‘Wherefore they which be indued with so excellent a Benefit of God, be called according to Gods purpose by his Spirit working in due season: They through Grace obey the Calling; they be justified freely; they be made So [...]s of God by adoption.’ effectually, so calls, as that they fully answer to his Call; nei­ther can the words with truth bear any other sence. So that the Blessing of Justification be­longs to none but such as are the Called of God; that is, such as obey his Call by a sincere repen­tance towards God, and Faith in the Lord Jesus Christ. And up­on this measure It is for the ho­nour of Christianity to maintain, that God for Christ's sake is ready to admit the Heirs of everlasting damnation into the Inhe­ritance of everlasting happiness, in never so short a time as we can believe they can change their resolution from fol­lowing sin, to prosess that Belief and Conversation which Christianity importeth. Mr. Thorndike, Epilog. L. 2. c. 30. P. 256. of Obedience, [Page 75] without more ado, the true Be­liever (who thus far answers the Call of God) The sincere underta­king the trust of a Christian, really entitles him to the promises of the Gospel. Mr. Thornd. (ibidem) L. 2. C. 7. P. 38. It would be a disparagement to that Fountain which God has opened for Juda and Jerusalem, that there should be [...]y sin which it cannot cleanse, supposing the change sin­ [...]re which the undertaking of Christianity professes. Mr. Thornd. (ibidem) L. 2. C. 5. P. 22. presently en­ters and passes into a state of fa­vour and acceptance with God.

As for the third Branch of Obe­dience, consi [...]ing in a course of holy Actions, and in a continued observance of the particular Rules of the Gospel; God stays not for this; God does not suspend the Grace or benefit of Justification, till the Person has run through a course of Obedience through all the Precepts and Instances of a Holy Life; but forthwith be­stows [Page 76] it on the faithful Believer upon his first Faith and Obedience unto Gods Call, provided it be real and sincere, which God can see and discern, though Man can­not.

And therefore this last kind of Obedience; i. e. to the par­ticular, superstructive Rules of a Holy Life; though it be neces­sary in its place, (for we stand bound to it by the Law of Faith, by the Rule of the Go­spel; and are obliged to it in the vertue of Gods general Call;) yet if we speak of it in rela­tion to our Justification with God, 'tis not required as an antecedent to go before it; but as a consequent to come after it; as the Evidence that must prove and testifie the effectual­ness of that Call, and our sin­cere obeying it. For he that would be found Tunc veraciter fideles s [...] ­mus, si quod verbis promisimus, operibus complemus. Gregor▪ in Evangel. Hom. 19. true to that [Page 77] Call, he must and will pursue and prosecute it, through all the Duties and Offices of a good Life, according as time and op­portunity shall give leave and oc­casion.

True indeed, a bare purpose of Obedience, if it be sincere and [...]esolute, joyn'd with a Faith un­feigned, is enough to enter the Believer into a state of Righteous­ [...]ess and Justification. But sure­ [...]y, 'tis neither sense nor reason for any to think that God will ju­stify him upon such a promise or purpose of Obedience as takes Bona opera sunt necessaria ad justifi­cationis statum reti­nendum & conservan­dum; non ut causae [...] per se efficiunt aut mereantur hanc conservationem, sed ut [...]dia seu conditiones, sine quibus Deus non vult gratiam ju­ [...]ificationis in hominibus conservare. Davenant de actuali ju­ [...]itia, Cap. 31. Pag. 404. Conclusio sexta. no effect, nor is duly execu­ [...]ed in the Life and Conversation, (where time and space is afford­ [...]d.) For 'tis in vain to enter into Covenant, unless we keep it. 'Tis by believing and repenting that we enter into Covenant. [Page 78] 'Tis by Obedience These, ( i. e. Faith and Obe­dience) without just of­fence, I may call the Condi­tions of the Cove­nant▪ Faith, whereby the Cove­nant is ac­cepted, upon the terms on which it is tendered, and Christ the Me­diator received: Obedience, whereby 'tis kept, viz. in an Evangelical way, in respect of desire and endeavour. This is that which the Psalmist calls, Keeping of the Covenant, Psal, 25. 10. Psal. 103. 18. Not a Legal, but Evangelical Keeping; when the Promises being believed, there is a se­rious desire and endeavour of yielding Obedience to all Gods Commandments. Mr. Brinsley of great Yarmouth, Treatise of Christs Mediatorship, P. 14. that we keep it. Let no man therefore flatter or cozen himself with vain words, or with false▪ confi­dences, or with a wrong or scan­ty notion of Faith. For if there be any thing clear in Scripture, this I am sure is most clear and perspicuous, That Life and Salva­tion belongs only to such as be­lieve and obey. Nos dicimus Vitam Aeternam promitti operibus, non solum ut sunt signa Fidei, sed etiam ut sunt Obedientia fi­lialis, Patri Coelesti debita; seu ut sunt positio conditionis sub quâ Deus Filiis haereditatem Vitae Aeternae donare promi [...] ­ti [...]. Paraeus contra Bellarm, ad Cap. 3. P. 1242.

The good Lord of his mercy grant, That we may abound more and more in Knowledge, and in all Judgment, that we may ap­prove [Page 79] the things that are excel­lent, that we may be sincere and without offence till the Day of Christ; being filled with the Fruits of Righteousness, which are by Je­sus Christ, unto the Glory and Praise of God. Phil. 1. 9, 10, 11.

THE coherence of these Words with the Con­text, is plain and obvious, if we do but [...]st our Eyes back unto the tenth [...]se of this Chapter, where the Apostle tells us, We have an Al- [...] We, i. e. we Christians, as [...]ll as the Jews, yea and in oppo­ [...]ion to them, and exclusion of [...]em; 'For we have an Altar whereof they have no right to [...]at, who serve at the Taberna­cle.

This Altar (as the Pontificians themselves confess) is no other [...]an Christ himself; even He, [Page 2] mentioned in the twelfth Verse, who suffered without the Gate Per altare, ipse Christus significà­tur, 3. 83. 3. 2 ^m says Aquinas. So Estius up­on the place; so also Gaignaeus Hostiam in ara crucis oblatam, ip sum scilicet Corpus Christi. And to speak properly, Christ himsel [...] is the Altar of a Christian, the common Altar that sanctifies al [...] our Gifts, the only Altar, [...] ▪ (as it is Verse 15.) by whom w [...] all offer unto God.

Yea but may some say, here' [...] the Altar indeed, (on Gods part) but (as Isaac once said unto hi [...] Gen. 22. 17 Father) where's the Sacrific [...] (on our part?) To this I an­swer, in the words or sence of A­quinas. There is a double Sacri­fice, and both here specified, which we are to offer unto God, by an [...] through Christ.

The first is, Devotio erga Deum the juge Sacrificium, the daily Sa­crifice of Piety and Devotion to wards God.

[Page 3]The second is miseratio erga [...]oximum, the occasional Sacrifice of mercy, bounty and compassion towards our Neighbour. The first of these ye have expresly in the 15th Verse; By him let us [...]ser the Sacrifice of Praise unto God [...]tinually, even the Fruit of our [...]ips, giving thanks (or [...]. confes­ [...]ng) in his Name: There's the Sacrifice of Devotion. The [...]econd ye have as plainly in the [...]ords of the Text, now read verse the 16th. To do good and rections communicate forget not; for [...]ith such Sacrifices God is well plea­ [...]d. There's the Sacrifice of Cha­ [...]ty and Commiseration.

I shall not at present at all [...] with the first of these, espe­cially being already opened, from the Press, by a better and more Bishop Lany. [...]everend Hand.

Yet seeing the Apostle, not without reason, joyns these two sacrifices together, something I shall note, partly from their con­necting, [Page 4] and partly from their order.

First, from the coupling and connecting of these two I shall observe, that the Duties of Piety towards God must be followed and seconded with the Deeds of Charity towards Man. Works of Compassion must attend and accompany Works of Devotion, yea and in some Cases of Exigen­cy be preferred before them. I will have mercy, and not sacrifice, Hos. 6. 6. God delights not in a [...] naked Piety, though never so specious, if stript and divided from the Fruits of Chari­ty. God cares not for the Frui [...] of the Lips, in confessing to his Name, if there be not also the Gifts of the Hand, in dispersing and relieving for his sake. In short they that offer the Sacrifice o [...] Praise unto God, must not forget to do good, and to communicate unto others. That, from the co [...] ­nexion of these two.

[Page 5]Again secondly, from the or­der and ranking of these two Du­ties or Sacrifices I shall observe, that Christian Piety must lead the way, and lay the ground for [...]ue Charity. First solid Devoti­on, and then Christian Compas­ion. First the right and due Ser­vice of God in Sacrifices of Praise, and confessing to his Name, and then the doing good and commu­nicating unto others. This is the order of the Text here, and of the Scripture else-where. Acts [...]. 4. Thy Prayers and thine Alms says the Angel to Cornelius) are [...]e up before God; (and so Verse [...]e 31.) First his Prayers, and then his Alms. The expressions of his Piety are first mentioned [...] Gods acceptance, before the [...]ercises of his Charity; yea, [...]d they ought to have the pre­ [...]dency, and that for a double season. First, Ratione objecti, be­cause Gods Due is before Mans Good. God is first to be served [Page 6] and honoured in the main, before Man be help'd or benefited. Se­condly, Ratione motivi, Because Piety to God is and ought to be the proper Motive to a true and a right Charity. For what is Pie­ty, but the due regard and re­spect we have unto God in the first place. And what is Charity but the loving of God for him­self; and of our Neighbour for Gods sake. So the Schools de­fine Charity stretcheth it self both to God and Man. Homily 2. Sermon of Charity, P. 38. it, Amor Dei propter seipsum & Proximi propter Deum. Now to love God for himself, is plainly Piety, both in the Principle and Practise; and to shew love, or to do good unto others, for the sake of God, this is still Piety in the Mo­tive, though Charity in the Pra­ctice. And indeed, without the pious intention and disposition go­ing before, the very Works of Mercy, Bounty and Liberality will scarce deserve the Name [...] Charity; as the Apostle i [...] mates in that supposition [...] [Page 7] makes, (1 Cor. 13. 3. Though I give all my Goods to feed the Poor, and have not Charity.)

The Rule in Christian Ethicks [...]s that of St. Ambrose, Virtutes non [...]tibus sed finibus pensantur, 'tis the right and due End and Mo­tive added that makes a true Chri­stian Vertue, and not the meer outward Action. For a Man to give Alms, meerly or mainly for Mat. 6. [...]. the love of Praise, or to be seen of Men, is but Vain-glory. For a Man to do it out of any other by, Partial, or Selfish End or re­spects, Luke 6. 32, 33, 34. is but a kind of worldly running and policy. But for a Man to do it for Gods sake, and out of a Pious Love to God; this, this is Charity, even that Chari­ty which the Apostle calls, Love out of a pure Heart, and a good Conscience, and Faith unfained. [...] Tim. 1. 5.

Having premised thus much out of the Context, and as I hope, not impertinently to the Business [Page 8] in hand, I shall now return to the Text it self, in these words, To do good, and to communicate, for get not; for with, &c. Which Words are an Exhortation to a very great and important Duty, to a very considerable and concer­ning Piece of Christianity; i. e. The exercising of our selves in Acts of Bounty, Mercy and Cha­rity. In the whole Verse, for orders sake, we may observe three main Particulars. First, the mat­ter of the Duty; i. e. To do good, and to communicate. Secondly, the Motive to perswade it; For with such Sacrifices God is well plea­sed. Thirdly and lastly, the man­ner of enforcing it, by way of special Item and Memento; To do good, &c. forget not.

For the first of these, the Sum and Substance of the Duty here exhorted to, 'tis expressed in the Text by two words, much to the same purpose, [...] and [...] To do good, and to communicate.

[Page 9]First, 'tis the doing of good, or as the word [...] may be rendered) Well-doing. The same with that [...] Galat. 6. Verse 9. Be not weary of well-doing. Good for the mat­ter, and well for the manner. This [...].

But then we must know, 'tis not every doing of good that is here meant, but good in a cer­tain kind. There is the good of [...]iety and Religion; the good of justice and Honesty; the good of Temperance and Sobriety: But that in the Text here is the good of Charity.

To the purpose, there is a two hold kind of Good, Bonum in se, [...] Bonum alteri, Good, Good in it self, and Good to another. In the first sence, the doing of good takes in the whole duty of Man, (whe­ther to God or to our Neigh­bour;) according to that in Mica 6. 8. He hath shewn thee, O Man, that is good, (that is, good in it self, what is fit and fair, right [Page 10] and duty to be done) even to do justly, and to love Mercy, and to walk humbly with thy God. All this is good in the larger sence.

But then secondly, there is a more special doing of good; not only good in it self, but good to another. In which sense the Scripture frequently means when it speaks of Good Works. Mat. 26. 10. She hath wrought a good Work upon me. 1 Tim. 6. 17, 18. Charge them that are rich, that they do good, that they be rich in good Works; i, e. such Works as are, some way or other, helpful, profitable, and beneficial unto others; Works of Mercy, Works of Bounty and Li­berality. Such Works whose good effects reach to the Benefit of our Neighbour, either pub­lick or private; such as are ex­tended to the relief, ease, com­fort, or supply, either of the out­ward or inward Man. For Exam­ple sake, such as are the feeding of the Hungry, the cloathing of [Page 11] the Naked, the helping or curing of the Sick, the visting and com­forting the Afflicted, the succour­ing of the Helpless, Friendless or Fa­therless, the harbouring of Stran­gers, the redeeming of Captives, the defending or delivering the Oppressed; in short, all kind of free and charitable contributing to the relief, comforting, or maintenance of others, or distri­buting to the necessities of others. These, with many of the like nature, are those which in the Language of Scripture frequent­ly come under the Name of Good Works; i. e. good in a peculiar and abounding sense, in respect of the sensible (yea or Spiritual) good and benefit, thence and therby arising and redounding un­to others.

And that this is the Good here meant in the Text, is evident from the next and second word, ( To do good, and to communicate, forget not.) As much as to say, to do [Page 12] good by imparting, by communi, cating of what we have to the use, to the benefit and behoof of others. So that this latter is ad­ded to the former, to shew in par­ticular what is that good exhort­ed to, 'tis Bonum dissusum, & ex­tensum, such a doing of good as spreads and diffuses it self to the refreshing of our Neighbour, to the necessities of the By-standers. The like Addition, and the like Explication does the Apostle put else-where, 1 Tim. 6. 18. Charge them (says he) that they do good, that they be rich in good Works, (and presently adds) ready to distribute, willing to communicate. This is to do good in the sense of the Text, to distribute, to communicate to the Wants, to the Exigencies of others.

But though this may well be conceived to be the use and in­tent of the word [...] (added to [...]) yet there is something further that we must take notice [Page 13] of, in this Phrase of Communi­cating. For why is it that the practise and exercise of Charity [...]s called by the Name of Commu­ [...]cating, not only here, but in Rom. 15. 25. Gal. 6. 6. Phil. 4. 1 [...]. 1 Tim. 6. 18. many other places? To this I an­swer, When the Scripture fets [...]orth the Duties of Charity by the Phrase of Communicating, it [...]s for a three-fold hint or instru­ [...]tion.

First it instructs us what judg­ment we should have, and what [...]ccount we should make of the Bona Terrae, of the good things of this World, of the Temporal Enjoyments we possess in this Life. That we are not to look [...]pon them as things absolutely ours, so as wholly to detain, con­sine, or engross them to our selves; but as Com­munionis, id est, Cha­ritatis qua omnia pu­tantur Com­munia. Verb1 Au­gustini in Glossa. 1. t [...]m Hay [...]o. [...], as things to be imparted and communicated, that is, to be made common, as were, by distributing to the necessities of others. None of [...]s has an absolute property in [Page 14] what he has. The strict proper­ty is Gods; the legal possession (under God) is ours, ours by his Gift, by his Will and Providence; but yet so, as he has made it our Debt and Duty to impart and communicate what is ours, upon Publick, Pious, or Charitable oc­casions. So that what is ours, in the Eye of the Law, and in the way of Justice, becomes (in a sort and sense) due to another in the way of Charity. Else would not the Spirit of God say, (as it does, Prov. 3. 27.) With­hold not good from him to whom it is due. There is a due of Chari­ty, as well as a Right of Possessi­on and civil Propriety. In the latter respect every one may look upon what he rightly has, as his own; but in the former respect, every one should look on what he has to spare, as his needy Bro­thers, and upon himself only as the Steward of it at large; to dis­pose and dispense it; yea and to [Page 15] account for it unto God: For the Goods of this World they are a Talent, and whosoever has them, most certainly one day must come to a double account for them; first how he got them; second­ly, what good he did with them, according to the ability he had, or the objects or opportunities he met with. It will not then be sufficient for rich Nabal to stand upon his property, (as we find he did, when David ask'd a Re­lief of him) 1 Sam. 25. 11. What, (says he) shall I take of my Bread, and my Water, and my Flesh, and give it to I know not whom. This Man only consider­ed the Legal Property, the civil Title he had to his Goods; but not the Tenure upon which he held them, nor the End for which God gave them; which was not meerly to enjoy or behold them with his Eyes, no nor to revel with them in a drunken kind of hospitality within doors, but to [Page 16] lay them out for Gods Service, and our poor Neighbours bene­fit. Incassum se innocentes pu­tant, qui commune Dei munus, sibi privatum vindicant, (says Gregory the Great.) In vain do the Rich, or Men of Ability, think themselves blameless and innocent; if so be what God has given, over and to spare, and so to be communicated, they ingross unto themselves.

God indeed, for wise and ne­cessary Ends, has establish'd Pro­perty in the World; but yet we mistake, if we think that all e­quality or community are to all effects quite taken away. The contrary appears by the Gospel, 2 Cor. 8. 14. wherein God has ordained, that one Mans abun­dance should supply another Mans want, that there may be an equa­lity. For God puts no Man into the World to be necessarily starv­ed, or pinched with extremity of want. He will have all to be [Page 17] provided for, and has assigned to every one a Childs Portion, in some fair way to be obtained by him, either by his own Legal Right and just Industry, or by humble request, which according to Conscience ought take effect. And this is the first thing which the Word or Phrase of Commu­nicating hints unto us, namely Communit as bonorum, a kind of Community of Goods, ( i. e. of the overplus of what we have) in case of others want, and for the uses and purposes of Cha­rity. We must not look upon our Abundance as given us, [...], to be engrossed, but, [...], to be imparted and communicated.

But then again secondly, ano­ther thing there is, which this Phrase of Communicating holds forth unto us: And that is, The Nature of Charity; that it is of a diffusive disposition; 'tis for di­stributing what it has. This is the [Page 18] right Spirit and Genius of Chri­stian Love, and Goodness. It does not tarry at home, but goes forth to the wants and necessities of o­thers. It seeks not his own, 1 Cor. 13. 5. It looks not only to its own things, but to the things of others, Phil. 2. 4. To do no body no wrong, that's Justice and Probity; but to be helpful and succouring to others, that's Cha­rity. The Jews have a pretty Say­ing, whereby they give us the Motto and Character of three se­veral Persons. The Unjust Man, he says, That that is thine is mine, and that that is mine is my own, (he grasps and gripes all he can.) The meer Just Man, he says, That that is thine is thine, and and that that is mine is mine, (he keeps his own, and leaves every one to his own.) But the Pious, and Good, and Charitable Man, he says, That that is mine is thine, (thine to use, thine in case of necessity.) and that that is thine [Page 19] is thy own. This is the Langu­age, the Practise and Pleonasm of Charity: 'Tis an extensive Grace; 'tis like a full Breast, it milks out it self to the hungry and thirsty, to the sick and feeble, to the cold and naked, to the poor and needy. 'Tis all for commu­nicating; it does not shut, but o­pen, Deut. 15. 8. Thou shalt open thy hand wide unto thy poor Brother. It does not rake and scrape, but scatter and disperse, Prov. 11. 24. There is that scattereth, and yet in­creaseth. Psal. 112. 9. He hath di­spersed abroad, he hath given to the Poor; i. e. He is not tenacious or close-fisted, does not hoard up, or keep close his Goods, for the gratifying of his covetous hu­mour, or the nourishing of his pride, or the pampering of his sensuality; but, according as time and place, and ability requires, he sends them abroad for the good, help and relief of others. In a word, the Charitable Man is [Page 20] one that is good and does good; good in himself, and good unto others. He sucks not up his juice to himself, he eats not his Mor­sels alone, Job. 31. 17. He does not, like the Snail, sibi vivere, live to himself, or hide up him­self within his own Shell; but rather like the Silk-work, that e­ven works and spends it self for the good of others. For so runs the Apostles Exhortation, Ephes. 4. 18. Let him that stole steal no more, but rather let him labour, working with his own Hands the thing that is good, that he may have to give to him that needeth. Not only that he may have a Peny a­gainst a rainy day, (that indeed is necessary thrift, and good hus­bandry) but that he may have to give to him that more need­eth, (that's Christian Charity.) True Charity will be giving, not only out of its Lands and larger Revenues, but out of its earnings; something out of its own labour [Page 21] (more or less) to him that need­ [...]th.

This is the second thing implied [...]n the Phrase of Communicating: [...] shews the Nature and Spirit of Charity to be diffusive and com­municative.

There is yet a third thing inti­nated in the word [...], as it is [...]pplied to Acts of Charity, and that [...]s the [...], the Good that a­ [...]ises and accrues thereby, both to [...] Theophy­lact. in Rom. 15. Doer, and to the Partaker. 'Tis [...]he Note of Theophylact upon Rom: [...]5. 25. That the Apostle does e­ [...]ery where call Alms or Charity [...]y the Name of [...], (com­ [...]union, or communicating) be­ [...]ause there is a kind of Commu­ [...]ion, that is, a common or a mu­ [...]ual gain by it, both to him that gives it, and to him that receives [...].

First, he that receives our Cha­ [...]ity, gains by it succour and re­ [...]reshment, help and benefit. And then 'tis as evident from Scripture, [Page 22] that he that gives out his Chari­ty gains by bestowing it. He gains blessedness, Acts 20. 35. 'Tis a more blessed thing to give, than to receive. He gains good to his own Soul, Prov. 11. 17. The mer­ciful Man doth good to his own Soul. The good that he does reflects and redounds back unto himself. He gains here, and he gains here­after. Even here he gains a Bles­sing Qu [...]s dede­ris, solus habebis o­pes. on what he possesses, ( Luke 11. 41.) a return and encrease, ( Luke 6. 38. Prov. 11. 25.) and as he gains here, so much more shall he gain hereafter. Luke 14. 14. Such shall be recompensed at the resurrection of the Just. 2 Cor. 9. 6. He that soweth bountifully shall reap bountifully. And what shall they reap? why Heaven [...] and Happiness, Life and Glory For in thus doing, they sow unto the Spirit, (says the Apostle, Gal 6. 8.) and of the Spirit they shall reap Life Everlasting. Great Gains for so small laying out. An Eter­nal [Page 23] reward for a temporary bene­ [...]icence. This is the [...], the Trade, the Traffick, the blessed exchange of a Pious Charity. It gives a way Earth, and gets Hea­ven. Miser homo quid foene­raris homi­ni, foenerare Deo, & cen­tuplum re­cipies, & Vitam Ae­ternam pos­sidebis prae­be lutum, & accipe De­um, praebe tectum, & accipe Coe­lum. Aug. It gives the [...], the [...], the carnal things of this World; and gains the [...], the Spiritual and Eternal things of a better.

And thus I have opened to you the Matter and Substance of the Duty, (which is, a doing of good, and Communicating.) And though the Text does not men­tion it, yet it would be seasona­ble and pertinent to add unto the former the extent of the Duty, the reach and compass of this Goodness, the Persons whom it takes in, and to whom it must ex­tend; and that is, unto all Men. So says the Apostle, Galat. 6. 10. As we have opportunity, let us do good unto all, (though especially) to the houshold of Faith. Ʋnto all? that is, not simply and absolutely [Page 24] to all; for that's impossible: but unto all, first distributive, to all in their degree and capacity, to all according to the exigence of their necessities, to all, pro loco & tempore, according to the op­portunity of time and place, (and the proportion of thy ability.) So St. Austin seems to interpret the Note of universality. Omni­bus, Aug. de Doctrinâ Christianâ. i. e. omnibus qui locorum & temporum vel quarumcun (que) rerum opportunitatibus, constrictius tibi quasi quadam sorte junguntur. To all who are brought near, and presented to us by Providence, as the Objects of our present Cha­rity.

And then secondly, unto all in­differently, without any undue ex­ceptions, exclusions or limitati­ons; that is, not only to thy self, but to others, not only to thy own within doors, (that are as it were a part of thy self) but to thy Neighbour without, to them of the Vicinage; not only to thy [Page 25] Kin, but to the stranger; yea not Beatus qui amat te, & amicum in te, & ini­micum pro­pter te. Aug. confess. only to thy Friend, but to thy Enemy. Rom. 12. 20. If thine Enemy hunger, feed him, if he [...]hirst, give him drink. And so Mat. 5. 43, 44. It hath been said, Lex Vetus amorem do­cet in prox­imos, Nova in extra­neos, ( yea inimicos.) Tertullian. Thou shalt love thy Neighbour, and [...]ate ehine Enemy; but (says Christ) I say unto you, Love your Enemies, do good to them that hate [...]ou. Ye see then, though we do not take in singula generum, all [...]bsolutely and collectively, here [...]s yet a large Field for Charity to walk in, a wide and a large Sphere [...]o act in, for the doing of good. [...]t must be still [...], to all whom the Law of God has made, and whom the Providence of God presents to us, as Objects of Cha­ [...]ity. It must be Peregrinanti, to the Stranger, Fatherless and Wi­ [...]dow, that they may eat within [...]hy Gates and be filled. Deut. [...]6. 12. James 1. 27. It must be Esurienti, to the Hungry and Na­ [...]ed. Isa. 58. 7, 10. If thou draw [Page 26] out thy Soul to the hungry, and sa­tisfie the afflicted Soul. It must be Aegrotanti, to the Sick and Weak, to the Blind and Lame. Luke 14. 13. It must be Indigenti, to the Poor and Needy. Deut. 15. 11. In a word, it must be omni petenti, to every one that asketh, Mat. 5. 42. Give to him that asketh thee, and from him that would borraw of thee turn not away. And so Luke 6. 30. Give unto every one that ask­eth, that is, to every one that is qua­lified to ask, to every one that tru­ly wanteth, that has not, nor per­haps cannot have by all his earnings where with to defray his charge.

As for such as make a Trade of asking, of begging, and yet re­fuse to labour, ( i. e. such as can labour and will not, or at least Non homini do, sed humani­tati, said the Philo­sopher. not as they may and ought) doubtless it was never Christs mind to oblige our Charity to such, except in Cases of urgency and extremity, or in some lesser proportion out of a common con­sideration [Page 27] of humanity. For with such as these (if known to be such) there is another Rule to go by, even that of the Apostle, 2 Thes. 3. 10. If any will not work, neither let him eat.

And the truth is, the best Cha­rity to such is to force them (by severity) to labour, and so to bring them out of a course of idleness to a habit of working, industry and diligence. And he that does this, fulfils the Precept of the Scripture, in doing good to them; for he does them more good, than he that gives to their cravings, though perhaps they do not think so. Multa enim bona prae­stantur invitis, quando eorum consu­litur utilitati, non voluntati, (as St. Aug. En­chiridion ad Lauren­tium. Austin well observes.) Seasonable and forcible severity, for the bet­tering and amending of the Party; even in the judgment of the Remo­vere malum alicujus ejusdem rationis est, sicut procurare ejus bonum; procu­rare autem fratris bonum pertinet ad charitatem.——Remotio peccati magis pertinet ad charitatem quam remotio exterior is damni, vel etiam corporalis nocumenti. Aquinas 22 q. 33. Art. 1. [Page 28] Schools, is as much an Alms, as much an act of Charity, as giv­ing to his relief; because 'tis an act of mercy, (mercy to the Soul, though severity to the Bo­dy.) 'Tis a doing of him good, because it tends to his best good. Correction to the lazy and negli­gent is as much Charity, as Col­lection for the Indigent.

And thus I have entirely dis­patched the first Particular of the Text; I have shewn you the mat­ter of the Duty, what it is to do good, and to communicate, and why so called, together with the extent of the Duty, as to the Per­sons or Objects towards whom it must be exercised.

I shall now pass unto the next and second considerable in the Text; i. e. to the grand Reason or Motive to perswade unto the Duty, contained in those words, ( For with such Sacrifices God is well pleased.) A double Motive, (as ye see here;) First, because [Page 29] they are Scrifices. Secondly, because they are well-pleasing. I [...]hall consider each in their or­ [...]er.

First then, Works of Mercy, and Charity, and Christian Boun­ [...]y, they are commended to us from the Notion and Title put [...]pon them, they are Sacrifices. They have the Name, and they have the Nature of Sacrifices. [...]irst the Name. So the Apostle [...]iles them in the Text; and so [...]he Scripture else-where. The Charity of the Philippians 'tis sti­ [...]ed, An Odour of a sweet smell, a [...]acrifice acceptable to God, Phil. 4. 8. So of Cornelius the Centuri­ [...]n, Acts 10. 4. 'tis said, Thy Prayers and thine Alms are come up [...] a Memorial before God. Come [...]; and, as a Memorial, they are [...]oth of them Sacrificial Phrases. [...]acrifices of old were ordinarily [...]alled [...], as much as to say [...]scensiones, (from [...] ascendit) [...]ecause of the Smoak of them [Page 30] ascending or coming up from the Altar before the Lord. And so for the other word ( Memorial) come up as a Memorial; 'tis a form of Speech (says the learn­ed Dr. Hammond) borrowed from the Law, signifying an Oblation As Levit. 2. 9. The Priest shall take of the Meat-Offering, a Me­morial thereof, and burn it upon the Altar, an offering of a sweet Sa­vour unto God.

So that Works of Mercy and Charity, they are the Christians [...], or [...], his Sacrifice or Memorial before God. Gro­tius upon the Text says, that they correspond to the Jewish [...].

But then secondly, Alms or Charity, as they have the Name of Sacrifice applied to them, so they have something of the Na­ture (the general Nature) of a Sacrifice, because they are an Of­fering unto God. That which is a relief of Charity, in respect to [Page 31] the Poor and Needy, is an Obla­tion We humbly be­seech thee mercifully to accept our Alms and Obla­tions, &c. The Pray­er for the whose e­state of Christs Church. English Li­turgy. In omni paupere Christus e­suriens pas­citur, siti­ens pota­tur. Hie­ronym. of Piety, in respect to God. Sacrifice and Offering as such, have always a regard to God, to his Honour and Service. Such are the effects of a right Christian Charity, they have an Aspect unto God, as well as unto Man. Prov. 19. 17. He that hath pity on the Poor, lendeth to the Lord. Mat. 25. 40. In as much as ye have done it to the least of these my Brethren, (says Christ) ye have done it unto me, So that God and Christ are the Receivers of our Charity, as well as the Poor. The Poor has the benefit, God and Christ have the Honour and Service. The Poor receive it as a Comfort, God receives it as an Offering. Acts of Mercy and Charity, even according to the Raynerti Panthcolo­gia. P. 75 [...] Schoolmen, are Actus Latriae, they pertain to the proper Wor­ship and Service of God, in the nature of an Offering, tendered ultimately to him; for though [Page 32] the good done by them is done unto Man, yet the Duty and Ser­vice done therein is rendred to God. For, first, they are, in Deut. 26. 10. Honorem Dei, they are the Ho­nouring of God with our Sub­stance, and with the Fruits of our encrease, Prov. 3. 9. And again, He that hath mercy on the Poor, honoureth his Maker, Prov. 14. 31. And secondly, they are, In agni­tionem Dei. What we give in a way of Charity, is or should be given as an acknowledgment to God of his Right and Property over us and ours. 'Tis the real Rent and Tribute, whereby we do indeed profess and agnize him, as the Donor of what we have and hold. There is a certain ho­mage due unto God, for all the benefits and good things of this World by him bestowed upon us. And that is, the Homage of Thanksgiving, (1 Tim. 4. 4.) Now this same Thanksgiving of ours must not only be a Verbal [Page 33] Thanksgiving, but a Real; not only in naked words, in the la­bour of our Lips, but in the Gifts of our Hands; that is, we must pay and yield unto God a Rent and Tribute, of and for what we have and enjoy by his Blessing. And this Rent (as Mr. Mede His Di­atribe on Acts 10. 4. P. 305. well observes) is two-fold. Either that which is offer'd for the main­tenance of Gods Worship and Service; or that which is tender­ed and given for the relief of the Poor and Needy. The former is that which we term Works of Piety, or for Pious uses; the lat­ter is that which we call Alms, or Works of Charity.

So that our Alms-giving unto Men, is but our due and real Thansgiving unto God. 'Tis that whereby we own and acknow­ledge our selves to be Gods Te­nants, Deut. 8. 17, 18. as holding all that we are and have of the Mannor of Hea­ven; of the Gift and Bounty of his Hand 'Tis that Tribute and [Page 34] Service which (once paid and rendered) gives us the lawful use of, and a Blessing upon, the whole Lump that remains. As our Saviour intimates, Luke 11. 41. Give Alms of such things as ye have, and behold all things are clean unto you.

By all that has been spoken up­on this Head, we may learn two things. First, we learn what kind of Sacrifices the Alms and Charity of a Christian are. And that first negatively; not Sacrifi­ces of Expiation. No, we owe that to a better and a higher Sa­crifice, to him, who hath given himself for us an Offering and a Sacrifice unto God, of a sweet sinel­ing Savour, Ephes. 5. 2. Christ alone is the propitiation for sin; 1 John 2. 2. His Blood alone is that that cleanseth from all sin, 1 John 1. 7. His Death alone is the satisfaction to Gods Justice for the offence of sin.

[Page 35]And therefore secondly and positively. Deeds of Charity, they are Sacrifices of Homage and Thanks­giving. Such as the Psalmist men­tions, Psal. 4. 5. Sacrifices of Righ­teousness, i. e. tendered in a way of Duty and just acknowledg­ment to God. And indeed no­thing more ordinary in Scripture, than for Alms and Charity to be called Justice or Righteousness, yea our righteousness. Psal. 112. 9. See Mr. Mede's Di­atribe on Psal. 112. 6. He hath dispersed abroad, he hath given to the Poor: His righteous­ness endureth for ever. Dan. 4. 27. Break off thy sins by righteousness, and thy iniquities by shewing mercy to the Poor. And so Mat. 6. 1. Erogando pecuniam auges ju­stitiam, mi­nuitur pe­cunia, au­getur justi­tia. Aug. Take heed that ye do not your Alms before Men, so indeed we read it, [...] but in the ancient Co­pies 'tis [...], Justitiam ve­stram) Take heed that ye do not your Righteousness before Men. (So Beza and Curcellaeus read and render it. So the Vulgar Latin; and so the Syriack and Arabick) [Page 36] your righteousness; i. e. your Alms and Beneficence. They are Sacrifices of Righteousness ten­dered in a way of Duty.

Secondly, hence we learn, the Necessity, the Obligation that lies upon us unto Acts of Charity. They are Sacrifices, i. e. a part of Gods Worship; and Sacrifices of Righteousness and Duty, of due homage and thankfulness. And therefore we stand obliged to pay and render them to the Honour of God, as well as to the good of o­thers, or the furtherance of our own account another day.

They therefore are sadly mi­staken, who look upon their Alms­giving as an arbitrary thing, which they may do if they will, or let alone if they will. As if they stood under no obligation to the Offices of Charity and Chri­stian bounty; as if these were things left wholly to their liberty, either to do, or to leave undone.

[Page 37]Whereas on the contrary; if in the Language of Scripture our Charity be a piece of Righteous­ness: If our Alms-giving unto Man be our Thanksgiving unto God: Then surely 'tis not a mat­ter of indifferency, but a perem­ptory and indispensable Duty. For is it a thing indifferent whe­ther we be righteous or unrigh­teous? Is it left to our liberty, whether we will be really thank­ful or unthankful? whether we will honour God with our Sub­stance, or not honour him? Sure­ly no. For if this be the Rent Deut. 14. 29. 16. 11. 24. 19. 26. 11, 12. and Acknowledgment that God expects to be made and paid for all the Blessings and good things we enjoy; then certainly to de­tain this Rent, is not only a piece of uncharitableness to Man, but of impiety, ingratitude and inju­stice to God.

Away then with all excuses pretended to evade or avoid the Duty. Remember, God is thy [Page 36] [...] [Page 37] [...] [Page 38] great Land-lord, of whom thou holdest all that thou hast. And he expects and requires a Lords Rent; and has appointed the Poor and Needy in a way of Charity to be his Receivers of this Rent; 'tis for his honour, 'tis for their use. He that neglects to pay this Tri­bute of his Goods, forgets his Land-lord; and he that looks up­on it as not due, disclaims his Land-lord, and denies God to be his Lord and Supreme Proprie­tary.

Render therefore unto the Lord his due Tribute. Honour him with thy Substance, (as it is Prov. 3. 9.) and with the First-fruits of thy Encrease; so shall thy Barns be filled with plenty, and thy Presses burst out with New Wine, Verse 10. yea render unto Man his due, (as it follows Verse 27.) With­hold not good from whom it is due, when it is in the power of thy Hand to do it. 'Tis spoken (as is evi­dent from the next Verse) either [Page 39] of the Deeds of Charity, or of Res paupe­rum, paupe­ribus non dare, est Sacrile­gium. Hye­ronym. neighbourly help and courtesie: Plainly shewing, that even in these things there is a Due, a Debitum Charitatis, a Due and Debt of Charity owing from us, according to the real ability given to us. 'Tis due by the common Rule of Love, Mercy and Humani­ty. 'Tis due too by the many Pre­cepts commanding it both in Law and Gospel, (as we shall shew a­non more fully.) For, as the Son of Syrach says, (Eccles. 17. 14.) God has given every Man a Com­mandment concerning his Neigh­bour; not only in matters of Right and Justice, but also in matters of Kindness, Helpfulness and Chari­ty. He therefore that shall look upon these things as left at liber­ty to be done or not done, as he please, he may even as well look upon it as a thing indifferent, whether he will be indeed and in truth a Christian.

[Page 40]And so much shall suffice for the first Argument, to press upon us the Offices of Charity; be­cause they are Sacrifices. There is yet another still behind in the Text, and that is, because they are highly pleasing unto God; With such Sacrifices God is well pleased.

The word [...], is by divers diversly rendered. Talibus prome­retur Deus, (so the old Latin) no very good word, and to a worse sence; as if we merited of God by our Charity. Talibus concilia­tur Deus, (so Cajetan) God is gained or won by them. Placi­dus nobis fit Deus, (so Pellicanus) God is appeased to us. And so Erasmns, Placatur Deus, God is pacified.

But what says Estius, though a Papist? The Greek word (says he) does not signifie placari, to be appeased, but delectari, to be delighted with: Hilariter affici, to be taken and affected with: Placitum habere, to be well-plea­sed [Page 41] with. And so St. Austin (in the ancient Ludo­vic. Vives, in Augusti­num de Ci­vitate Dei. L. 10. C. 5. Copies) render­ed it, Talibus placetur Deo. So Oecumenius expounds it by the word [...]. And therefore most rightly and truly does our English Translation give it, With such Sa­crifices God is well pleased.

And surely to a Pious Christian this alone is Motive enough, and sufficient to the doing of good and communicating, in that they are things highly pleasing unto God. I shall therefore insist a little upon the truth of it, and then subjoyn the Reasons. First, for the truth of it, that God is much pleased with the Offices and Exercises of a Christian Cha­rity, will appear from these fol­lowing Considerations.

First, From their power and prevalency with God. They are an Odour of a sweet smell, says the Apostle to the Philippians, Phil. 4. 18. that is, highly grateful and acceptable in his sight. See [Page 42] it in Zaccheus, Luke 19. 8. No sooner had he said, Behold Lord, the half of my Goods I give unto the Poor; but Christ blesses both him and his House with Salvati­on, (Verse the 9 th.) And though a Publican, openly owns him as a Son of Abraham.

See it in Cornelius, how preva­lent were his Prayers, when back'd with his Alms; let the Angel speak, Acts 10. 4. Thy Prayers and thine Alms are come up for a memorial before God. His Chari­ty (ye see) was no less piercing the Heavens, than his Piety; and his Compassion as prevalent as his Devotion. And the same ef­ficacy we find in it, when joyn'd with Fasting and penitential Ab­stinence. As God testifies by the Prophet Esay, Isa. 58. 6, 7. Is not this the Fast that I have chosen?—To deal thy Bread to the Hun­gry, to bring the poor Out-cast into thy House, when thou seest the Na­ked, that thou cover them, and not [Page 43] hide thy self from thy own flesh. As if he should say, All your bo­dily austerities, abstinences or severities, in humbling and fast­ing; if severed and divided from Charity, in giving, are but idle and impertinent, but if joyned with it, prove grateful, forcible, and effectual.

Again secondly, Gods well­pleasedness with such Sacrifices, it appears from the rich and large Promises made, and Rewards as­sured unto such Performances. Blessings of all sorts entail'd upon them: First Temporal Blessings. Psal. 41. 1. Blessed is he that con­sidereth the Poor. Bless'd in his Person. The Lord shall deliver him in trouble. And Verse the 2d, The Lord shall preserve him alive.—The Lord shall strengthen him on the Bed of Sickness, (Verse 3.) Bless'd in his Posterity, Psal. 37. 25, 26. He is merciful, and lend­eth, and his Seed is blessed. Bless'd in his Estate and Affairs. Deut. [Page 44] 15. 10. For this very thing the Lord shall bless thee in all thy Works, in all that thou puttest thy Hand unto. All thriving is not by spa­ring or pinching; and least of all by sparing where there should be Giving. For (saith the Scri­pture) there is that scattereth, and yet encreaseth; and there is that with-holdeth more than is meet, and yet tendeth to poverty, Prov. 11. 24. There's a better way for some, if they could think on't; or if they could be perswaded to trust Christ upon his Word. Luke 6. 38. Date & dabitur vobis; Give and it shall be given you, good mea­sure pressed over. For the liberal Soul shall be made fat, and he that watereth, shall be watered again, Prov. 11. 25.

Secondly, Blessings Spiritual. He shall have mercy when he stands most in need of it. Mat. 5. 7. The merciful shall find Mercy. He shall have audience from God, and acceptance with God. His [Page 45] Prayers shall be heard, His Alms shall be had in remembrance, (as in the Case of Cornelius) Acts 10. 31.

Thirdly and lastly, Blessings and Rewards Eternal. Even Treasures [...]n Heaven, Luke 12. 33. A full [...]ecompence at the Resurrection, Luke 14. 14. A receiving into e­ [...]erlasting Habitations, Luke 16. 9. [...] a word, a good foundation laid [...]p in store here, and Eternal Life [...]aid hold of for hereafter, 1 Tim. 6. 19.

Again thirdly, once more. Gods well-pleasedness with such Sacri­fices, such Offices of Love and Charity, it appears from the great stress that he lays upon these Du­ies, so frequently commanding hem, so vehemently pressing and ommending them. Even in the Old Testament ye find them urged o the heighth. Deut. 15. 7, 11. Thou shalt not harden thy Heart, nor put thy Hand unto thy needy Bro­her.—Thou shalt open thy Hand [Page 46] wide unto thy Poor, unto thy Needy in the Land. In that short abridg­ment of the Law, 'tis made one of the main Heads of Religion, viz. To love mercy. Mica 6. 8. He hath shewn thee, O Man, what is good, and what doth the Lord re­quire of thee, but to do justly, and to love mercy, and to walk humbly with thy God? Even as our Savi­our too, when he reckons up the [...], the weightier matters of the Law, he reckons first Judgment, and then Mercy, Mat. 23. 23.

As for the New Testament, I should but weary both you and my self too, should I number up those many Passages that call up­on us so frequently in Scripture, To give Alms of such things as we have, Luke 11. 41. To distribut to the necessities of others, Rom 12, 13. To do good unto all Men, especially to the Houshold of Faith, Gal. 6. 10. To be rich in good Works, ready and willing to commu­nicate, [Page 47] 1 Tim. 6. 18. To labour, even with our own Hands, working the thing that is good, that we may have to give unto him that needeth, Eph. 4. 28.

With infinite many more Pla­ces; all which I shall omit at pre­sent: Only one thing I cannot but name, as very considerable to shew the weight and moment of this Duty. And that is, the great stress which God and Christ will lay upon it at the day of Judg­ment. Consider we, that at the last and final reckoning, when all Works and Actions shall be weigh'd and scann'd in order to the final Sentence, a special Eye and regard shall then be had, ei­ther to the discharge or neglect of these charitable Offices. For who are they that shall stand as Sheep on the right Hand, and shall hear that comfortable Voice, (Come ye blessed of my Father, in­herit the Kingdom prepared for you, from the beginning of the [Page 48] World?) I say, who but the mer­ciful, compassionate and charita­ble? Such as have relieved Christ in his poor Members. Mat. 25. 35. Because I was a hungry, and ye gave me meat, thirsty, and ye gave me drink, a Stranger, and ye took me in, naked, and ye clothed me, sick and in prison, and ye visited me; (therefore) Come ye Blessed.

On the other side, who are those that shall stand at the left Hand, as wretched and forlorn Crea­tures, and hear that dreadful Sen­tence, (Depart ye Cursed into e­verlasting Fire?) I say, who but the hard-hearted, and uncharita­ble; Because (says Christ Verse 42.) when I was a hungry ye gave me no meat; a thirsty and ye gave me no drink; a stranger and ye took me not in; naked and ye clo­thed me not; sick and in prison and ye visited me not; (therefore) Depart ye Cursed. Ye see, how that on the one hand Charity is the main Instance in the Sentence [Page 49] of Benediction: and on the other hand, uncharitableness and un­compassionateness unto the poor and afflicted, is the special In­stance in the Sentence of cursing and condemnation.

And therefore, upon the whole matter, if we may judge of the well-pleasedness of any Duty, ei­ther by the great stress that God lays upon it, or by the Blessings annex'd to it, or by the power and prevalency it has with God; we must needs say with the Text, and conclude, That with such Sa­crifices God is well pleased.

And indeed, how can it be o­therwise, (supposing the merit of Christ, and the Grace and Co­venant of the Gospel) if we consider the Reasons, in the next place, why he is delighted with our Charity and Christian Boun­ty? I shall name but two.

First, Because it is so great and near a resemblance and imitation of himself. Hereby we become [Page 50] like unto God, in that very attri­bute and property, wherein him­self most delights, and that is, Goodness and Mercy, Bounty and Commiseration. For He giveth unto all, Life and Breath, and all things, Acts 17. 25. He giveth li­berally unto all, and upbraideth none, James 1. 5. He is good unto all, and his tender mercies are over all his Works, Psal. 145. 9. Yea he is kind even to the evil and unthank­ful, Luke 6. 36. Therefore be ye also merciful, (says the very next words) as your Heavenly Father is merciful. Or, (as it is in Mat. 5. 45) That ye may be the Children of your Heavenly Father, (who maketh his Sun to rise on the Evil, and on the Good; who sendeth his Rain upon the Just, and upon the Ʋnjust.) That ye may be the Chilaren? i. e. the true and genu­ine Resemblers of God in Heaven. [...] for [...] (says Chrysostome.) The Children of God? that is, Like unto God. Nothing is so [Page 51] God-like, nothing renders us more conformable to the Nature and Image of God, as to do good, and to shew mercy.

And then secondly, God must needs be well pleased with such Sacrifices, because they so appa­rently tend to his Honour and Glory. For, hereby Religion is credited, Christianity is graced, God and his Gospel are honoured in the Eyes of the World. Here­by our light so shines before Men, so that seeing our good Works, our Father is glorified who is in Hea­ven, Mat. 5. 16. 'Tis that which adorns the Doctrine of our Sa­viour, when they that believe in God are careful to maintain good Works, Tit. 2. 10. 3. 8.

The Papists are ready to charge us, that we are all for Faith and Believing; and nothing for good Works, (for Charity or Giving.) But this it is a palpable slander; for, as Dr. Willet, in his Syuopsis P. 1220, Papismi, has made it appear, there [Page 52] had been as many, if not more, Monuments of Piety and Charity erected by us, since the Reforma­tion, as ever were before it, (for the compass of so small a time) in the days of Popery. Let us go on to wipe off this slander, and to stop the Mouth of this calum­ny, that it may blush for shame. Let them see the goodness of our Religion, by the fair Fruits of our compassion. Remember the Piety of our Ancestors that have been before us; yea consider the Monuments they have left of both kinds, even in those former and darker times. And since we in this Age profess and pretend (and that justly) to a greater and pu­rer Light; it highly concerns us, not to come short either of their Pious or Charitable Devotion. O­ther wise their lesser knowledge will certainly rise up in judgment against our greater. And we shall have nothing to say, but that of Beza in Epistolis. Beza, That we indeed have Plus [Page 53] Scientiae, but they Plus Conscientiae; we more Science, more Know­ledge, they more Conscience and Charity.

And surely there can be no­thing more absurd or incongru­ous, than to see a glorious profes­sion, but no way attended or an­swered by a Pious or Charitable Conversation. Even as on the other side there is not a more lovely sight, than to see Religion looking with a right Pious Eye, and scattering its Dole with a right Charitable and Communi­cating Hand. For this is that the Apostle calls, Faith working by Love, Gal. 5. 6. This is that pure and undefiled Religion before God, to visit the Fatherless and Widows in their affliction, and to keep our selves unspotted from the World, James 1. ult. This is that Wisdom from above, (pure and peaceable, gentle, and easie to be entreated) full of mercy and good Fruits, James 3. 17.

[Page 54]What remains then, but that we diligently consider both the Matter and Motives to this Duty, to this so necessary, so lovely a piece of our Religion; and care­fully apply our selves unto the practise of it.

In the words of the Text then; To do good, and to communicate, forget not. Forget it not in your Lives, forget it not at your Deaths; better late than never; but best of all to do it in the time of Life and Health. Many there are that forget it wholly, first and last. Too many forget it in a manner all their lives long, and put it off to a dying hour: They will part with nothing for Pious or Chari­table uses, till they can hold it no longer. To such I may well say, as St. Lucy is reported to have said to the Mother, Non est magnum, dare Deo quod ferri non potest; Vi­vens ergo da Christo quod possides. 'Tis no great thing to give what we cannot carry away. The best [Page 55] Charity is to give while thou li­rest, while thou hast it in thy own dispose. Let thine own Eyes and Hands (as much as may be) be the Executors and Administra­tors of thy own Bounty. 'Tis possible a sudden or stupifying Disease may seize on thee, and so prevent thy Pious and Charitable Intentions. 'Tis possible what is well and truly given, may be fraudulently defeated by the cun­ning of those that come after: (As it had like to have been in that noble and famous Donation of Charter-house.) 'Tis good there­fore, 'tis prudence (as well as Piety) to make it the Work of thy Life; and not to leave it, as the Business of thy Death or last Will, wholly to the Sur­vivors.

In a word, Remember, and for­get not, that the doing of good ith what we have, 'tis the pro­per Work and Business of Life and Health. This is the time of [Page 56] doing; now or never. 2 Cor. 5. 10. Every one shall receive according to the things done in the Body: That's the time of doing, when and while we are in the Body. 'Tis Heb. 12. 28. Let us have Grace. the time of getting Grace, and 'tis the time of using it, to Gods Honour, and the good of others. 'Tis the reason of laying out our Talents, our Abilities (be they more or less) to the profit and advantage of our Lord and Ma­ster, and to the furtherance of our good Account. And there­fore, as it is Galat. 6. 10. As we [...] have time or opportunity, let us do good unto all. As we have time, ( [...] for [...], as often as we have opportunity) or, while we have time, ( [...] for [...], Quarndiu tempus babemus: Quamdiu manet vita, says Grotius.) As long as we have time and space of doing, let us do good. Thereby intimating, we shall not have it always. This [...], 'tis but [...], this sea­son of doing, 'tis but for a season, [Page 57] Let every one therefore do the Works of time in time; and be not wanting to the opportunities of doing good, according to thy measure and ability. Breve est vitae curriculum: Life is short; and being once past and gone, 'tis then irrecoverable, and must at length be accountable. John 9. 4. The night cometh when no Man can work. It will be too late perhaps to think of doing, when the time of doing is o­ver. And therefore, as the wise Man speaks, Ecclesiastes 9. 10. Whatsoever thy Hand (or thy Heart) findeth to do, do it now with thy might, for there is no Work, nor Device, nor Know­ledge, nor Wisdom in the Grave, whither thou art going. And, (having begun) let us not be wea­ry of well-doing, for we shall reap in due time, if we faint not, Gal. 6. 9.

[Page 58] The God of Peace—make Hebr. 13. 20, 21. you perfect in every good Work working in you what is well-plea­sing in his sight, through Jesus Christ; to whom be Glory, for e­ver and ever.

Amen.