Concerning three distinct Persons in the divine Essence.

Who being the brightness of his glory, and the express Image of his Person. Heb: 1. 3. The first manner of existence in the Divine Being, is here called Hypostasis, which imports a distinct subsistence.

If the Father viz the Correlate be a distinct subsistence, there is the same reason of the Son, viz the Relate. If the Father be a distinct subsistence, the Son is a distinct subsistence. If the Son [Page 7] a distinct subsistence, the Father is a distinct subsistence, the Son is as distinct from the Father, August. de trinit. lib. 7 c. 4. as the Father is from the Son, that which the Greek calls hypostasis, the latine calleth per­sona, from which last is our English word person.

Christ speaking of the Father Iohn. 5. 32. calleth him another: there is another that beareth witness of mee. likewise speaking of the Holy-Ghost he calleth him another Iohn. 14. 16. I will pray the Fa­ther & he shall give you another Comforter. this predicate another is unintelligible of the Essence, for so the Father Son & Holy-Ghost are one. Iohn. 10. 30. 1 Iohn. 5. 7; therefore it must proceed concern­ing the Subsistence; what is more manifest then that another S ubsist­ence, and another subsistence, speake distinct subsistences.

The distinction of the persons, [...] subsistences, is manifest from the relative properties of begetting, being begotten, and proceeding, Psal. 2. 7. Iohn. 15. 27. Begetting, is distinct from being begotten, being begotten from begetting▪ both from proceeding.

A personal act is God necessarily, relatively and in an Incommuni­cable manner, acting within or upon himselfe. Now these act [...] of the Persons one upon another argue the distinctnes of the subsistences, viz: to beget, being begotten, & proceeding, God in the first man̄er of sub­sistence is considered as acting upon himselfe in a way of understand­ing▪ in the second manner of Subsistence as reflecting upon himself understood; in the third manner of subsistence as willing of & delight­ing in himselfe. Hence the Spirit is called the hand of the Trinity, August. de trinit. lib. 5. c. 11 & lib. 6. c. 5. proceeding from the two other persons, as the Love of them both: which selfe-sufficient, and infinitely blessed Communion of God, in and with himself, before there was either mountain or hill, while as yet he had not made the earth: wee read of Prov. 8. 30. Then was Thy him, as one brought up with him & I was dayly his delight, rejoycing alwayes before him.

The distinction of the Persons further appeares, from the order, of their operations upon the creature; held forth in their mission, or sending, the second Person is sent from the Father Iohn. 8. 42. Iesus said unto them, if God were your father, yee would love mee, for I proceeded forth & came from God: neither came I of my selfe, but he sent, mee. The Holy-Ghost is sent from the Father & the Son: whom the Father will send John. 14. 26. whom I will send John. 15. 26. Sending imports two things, First an eternall relative property of the Divine Essence, the order & original whereof is not of it self. [Page 8] Secondly, a designation of the Person distinguished by this relative property unto some work concerning the creature to be perform­ed in time. Now evident it is that he which sendeth and he which is sent are distinct. That the Father sending & the Son sent by the Father: the Father and Son sending the Spirit, and the Spirit sent by the Father & Son are distinct subsistences and not the same.

Concerning satisfaction to some Objections.

Object: I. The Church was without the Scripture, or written Word, for the space of 2454 yeares, untill Moses: during which space, the Doctrine of Life was communicated VOCALLY; by the Patriarches: Therefore there is no need of the Scripture, or written Word.

Answ. There are many Reasons obvious, why the Tradition of the Rule of life by word of mouth, might better suit the state of the Church, in the time of the longaevity of the Patriarchs, the now: as also, why God saw not good, to continue unto after ages, such and so frequent extraordinary manifestations of himself, as wee read of in those elder times. Why God dispensed the Rule of life then by word of mouth, & not by writing: a principal reason thereof was his good pleasure: The same good pleasure may stand for a principal reason, why he dispenseth the Rule of life now by the word written, and not by vocall tradition. Even so Father, because it pleaseth thee. Distinguish between necessity absolute, & necessity according to Divine constitution. God according to his absolute power, can communicate the rule of life by what means he pleaseth: therefore the scripture is not necessary absolute­ly. But Gods will being to communicate the Rule of life by his written word hence the scripture is necessary by necessity of divine constitution, or appointment. Whilest Israel was in the wilder­ness God gave then [...], bread from heaven in an extraordi­nary manner: After their com [...]ing into [...] he changeth his dispensation, and give [...] them bread in the ordinary way of a­griculture or tillage. He could still have supplyed them in an ex­traordinary way, but he would not. The [...] ceased. Josh. 5. 12.

Not the letter without it the mind of the Author, nor the Spirit without the letter, but the Scripture, [...].e. the word-written as in­cluding the sense of the author is the Rule of life. Distinguish between Moral-obliging-power, and strengthning-Physical-power. [Page 9] All the strengthning-Physical-power, whereby we are enabled to obey the Rule, is from the Spirit, but the Moral-obliging-power is from the Scripture itself or Cōmand as denoting the will of God signifyed thereby. Surely they are under a Rule, who have not the Spirit. Since the Canon of the Scripture is closed, so farr is the Spirit from being a Rule of life that to us it is not the Spirit, but as it moves agreeably to the written word: Hereby we are taught to discerne between the spirit of trueth and the Spirit of error.

Object. 2The words of the Scripture are to be taken simply, without interpretation or consideration, of what is signifyed by them.

Ans:This Objection exposeth Scripture to the imputation of non­sence: which cannot be without at least the reflexion of blasphemy interpretative, upon the author. It was wont to be said Scripture lyeth not in the Sound, but in the Sence. They are not the inkie cha­racters; without the mind of the author, that can constitute Scrip­ture. But taking the mind of the objection more favourably, as proceeding only against any other sense, [...] interpretation to be given of Scripture, then according to the second of the words in a proper or (according to some) in a literall sence. yet it unscrip­tures a considerable part of the Scripture unto us, & becommeth a fruithfull womb of confusion, error, and absurdity, should it stand in force. The example, those words [ that they may be one as wee are one. John. 17. 22.] give an uncertain sound. Nay the Papists Transsubstantiation, & Origen's, castration are hence warrantable. Distinguish between no interpretation, mis-interpretation, & sound interpretation. Non-sense, a false sense, and the true sense. The two former are wiles of the enemy, the last is the gift of the Spirit of trueth, and a great part of the work of the Ministry. So they read in the book of the Law of God, distinctly: and gave the sense, & caused them to understand the reading. Nehem. 8. 8. He expound­ed unto them in all the Scriptures, the things concerning himself Luke 24. 27. Philip said, understandest thou what thou r [...]adest; and he said, how can I, except some man should guide me! Act. 8. 30,31

Object: 3 Nothing is to be acknowledged Scripture-trueth, but what is con­tained therein in express termes.

Answ. A Scripture consequence; is a Trueth evidently & necessarily arising out of a proposition, held forth therein in express termes; So that: if the doctrine conteined in the proposition held forth in ex­press termes be true, then is the doctrine conteined therein by [Page 10] consequence, also true. Those trueths are Scripture-trueths, which are conteined or held forth in the Scriptures: though not in express termes, yet by just & evident consequence. Exod. 3. 6 I am the God of Abraham, and the God of Isaak, & the God of Jacob. Hence Mat: 22. 29,30. Christ proves the Resurrection by consequence the summ whereof is, as if he had said, that which God spake to Moses in the Bush, inferreth the whole persons of Abraham Isaak and Jacob, to be in everlasting covenant with him, and that they shall be blessed: therefore there shall be a Resurrection. For how can the body be glorified, except it rise again? and so farr were the hearers from objecting against this kind of argumentation as that they highly approved of it. One of the Scribes, having heard their reasoning, perceived that he had answered them well. Mark 12. 28. Then certain of the Scribes, answering said, Master thou hast answered well. Luke 20. 39. The multitude were astonish­ed at his doctrine. Mat: 22. 42. And no man was able to answer him, neither durst any man (from that time forth) aske him any more questions verse 46. Out of Psalm 16. 10. Peter proves the Resurrection of Christ. Act. 2. 31. He that is, the Patriark David seeing this béfore spake of the Reserrection of Christ, that his soul was not lost in hell, neither his flesh did see corruption. Yet the Psalmist in these words speakes not of the Resurrection in express re [...]mes, but onely by consequence, the question is; whether the believing Galatians, which were formerly heathens, were justifyed by faith? Paul out of those words Gen. 22. 18. And in [...]ay seed, shall all the nations of the earth be blessed; proveth the affirmative by consequence. Gal. 3 8,9: The question is: whether believing Abraham hath matter of glorying before God? The Apostle from Gen: 15. 6. concludeth the negative by consequence. Rom: 4. 2. 3. Question: whether Christ did well, or blasphemed, in saying that he was God? Christ from Psal. 71. 6. justifieth his act by a Scripture consequence. Iohn 10. 35,36. His argument proceeds from the less to the greater.

Question: whether Circumcision is necessary unto the believing Gentiles? The Apostle concludeth the negative by consequence. Acts 15. 8,9. God bare them witness, giving them the Holy-Ghost, even as he did unto us, and put no difference between them & us, purifying their hearts by faith. Therefore &c: Many more instances are pro­ducible, if need were. So many citations as there are in the New Testament, of testimonies in the old Testament not extant there [Page 11] in express termes, are so many proofes of the Scripture-conse­quences. Scripture trueths by consequence are called Scripture: yee do erre not knowing the Scripture. Mat. 22. 29. for what saith the Scripture; Rom. 4. 3. and the Scripture foreseeing Gala. 3. 8. what Peter deduceth from Davids words by consequence that he affirmeth David to have said. Acts. 2. 31. what Paul deduceth out of Moses by just consequence, that he affirmeth Moses to have said Rom. 10. 5. 10.

That proposition; the S cripture is a perfect Rule of life, is un­derstood as including S cripture-consequences? otherwise, it were not a trueth. The greatest part of Scripture-trueth is revealed in Scripture-consequences. Yea many fundamentall trueths are not held forth in express termes, but by manifest consequence.

If there be no truth contained in the Scripture, but what is held forth therein in express termes: then the individuall persons of Thomas & Mary, &c, are therein neither Cōmanded Obedience, nor forbidden disobedience. For we no where read thou Thomas or Mary, such an one by name, do this, or not that. This trueth concerning Scripture-consequences is the more to be attended, be­cause of the time, wherein many after the example of Arrius of old, and the Libertines, & Gunter with some other Jesuites of late, when they are not able to answer unto Scripture-arguments; rather then to yeild unto the trueth, chuse to fly to this miserable subterfuge of hereticks namely that the trueth defended against them is not con­tained in Scripture, because it is not there in express termes.

Concerning the Vindication of some Scriptures.

Iohn. 1. 9. That was the true light, which lighteneth every man, that commeth into the world. Hence they affirme that in every man Collectively, i. e. in all men, not one excepted; there is a light, which being followed is an infallible guide: & that this light within us, & not the S cripture, he written word, is the Rule of life.

In answer hereunto, two things are to be cleared, First▪ that the sence of the text pretended: is notoriously false. Secondly what is the sence of the place.

Were the sence pretended sound, then righteousnes should be by the law, notwithstanding sin; contrary to. Rom. 8. 3. For the light which is in every man that is born into the world▪ is not Gospel-light. The Gospel being the secret of God, a mystery un­known [Page 12] to Angels, & Adam himself in the time of innocency. [...] know the th [...]ags of the spirit of God 1 Cor: 2. 14. Natural is to be construed in opposition to spiritual: and denoteth a man, as following the dictate of reason only, or the light of nature, whence it is manifest, that the light of nature, as such▪ and the light of the spirit, are contra-distinct; the one to the other. The light of nature, remaining in Adams poste­rity, since the lapse: is so little, as that it is not to be mentioned the same day, with what was in Adam, before the fall. The light of nature, consists in common principles imprinted upon the rea­sonable soul; by nature: inclining man, to assent unto some na­turall, and manifest trueths upon the representation of them; with­out waiting for any proofe; that is, as it were by instinct, without argument, Viz: th [...] it is impossible for the same thing, at once, for to be, & not to be: that the whole, is greater than the part. That a man, is bound, not to do to others, what he would not have done unto himself.

As also in certain Notions: that there is a God, that God is to be worshipped, that Parents are to be honoured, that there is difference, to be made between that which is good, and that which is bad. That we ought not to by, steale &c: In reference whereunto, men are said to have a natural Conscience bearing witness unto their actions, and their thoughts to be accusing or excusing. Rom. 2.14,15. The use is, First, to be a help whence they might seek after God. Acts 17.27. by meanes hereof some have arrived at the discovery that there is but [...]one God, that he is an act, void of all passive qua­lity, yea hereby they ascend so farr: as to discover some of his attributes, viz his Eternity, Omnipotency, & being the Creator. For thus much may be known of God to them. Rom.1.19,20.

2. To leave them inexcusable: in that they walk not answerable to the light of nature. Rom: 1. 20. 3. For the preservation of humane society. Their principles speculative, E [...]dem [...]tu [...]a vi rationis [...]omi [...]em co [...]ciliat ho mini & a [...] or [...]rionis▪ et [...]vitae soci etatem. Cicero lib 1 de Offici [...]s. August. Epis 105. rise higher then their priniples practicall. Yet their Principles practical, concern­ing deportment towards God, are more obscure, then those which relate to their behaviour towards man.

All their knowledg, as to that which is saving, is but folly. Where is the Scribe, where is the disputer, hath not God made foolish the wisedome of this world? 1 Cor: 2.20. Hence the times of Gentilism, are called times of ignorance, Acts 17. 30. Of wrath, Rom: 1.18. Without God, & without hope, Eph. 2. 12. The Lord looked down [Page 13] from heaven upon the Children of men to see if there were any that did understand & seek God. There is none that understandeth, there is none that seeketh after God, they are all gone out of the way, they are altoge­ther become unprofitable, there is none that doth good, no not one.

Psal. 14. 2. 3. & 53. 2. 4. Rom. 3. 9. 10 Moreover this little light that there is, is much miscarried, whilest it is managed by the reigning influence of the power of darkness the Judgment is corrupt as well as the will, whose corruption perverts the exercise of the faculty of reason. They became va [...]e in their reasonings. Rom. 1. 21. To conclude: the light of nature notwithstanding, the irregenerate man is darknesse.

Star-light, cannot make it, otherwise then night. The light of nature since the fall, compared with the light of the image of God, before the fall, hath not the proportion of Star-light, to the bright Sun-light at noon-day. This indeed is but darkness. But, if compared with the light of the Gospell, it is worse then gross darkness. Yee were darkness Eph. 5. 8. Alienated from the life of God through the ignorance that is in them Ephe. 4. 18. Behold all ye that kindle a fire, that compass your selves about with sparkes: walk in the light of your fire, and in the sparkes that ye have kindled, this shall ye have of mine hand, ye shall by down in sorrow Isaiah. 50. 11.

Concerning the sense of the place: distinguish 1 Of he light, where by we are enlightned. 2. Of the light enlightning. 3. Of every man.

Concerning the [...], whereby wee are inlightened: it is either the light of nature & of right reason: or, the light of saving grace. The light enlightening: is either the WORD, i.e. The Sonn considered onely as the second person, not incarnate: or Christ, i e. the sonn considered as incarnate. This phrase [ Every man] is taken collectively: for all men that come into the world, absolutely, none excepted. Or distributively, for all men so qualified, of all sorts.

Calvin, Beza, Piscator, and others, understand these words [ every man] collectively, by the light wherewith we are enlightened, The light of Reason, and look at this light of reason, as an effect proceeding from the WORD: i.e. the Sonn, considered as the Se­cond Person. But as concerning man, endued only with the light remaining in him since the fall: they conclude him to be darkness and unable to comprehend the light, so; as to improve it to sal­vation. [Page 14] They are so farr from affirming this light, to be the light of life, as they are from denying Christ to be the light of life.

Others, understand [ Every man] distributively, by the light wherewith we are enlightened, the light of saving grace, or Rege­neration: and look at this light of Saving grace, as an effect pro­ceeding from Christ, i.e. the Son incarnate. That phrase [ every man] is illustirated by Psal. 145. 14. The Lord upholdeth all that fall: and raiseth up all that be bowed down. The meaning is not, that ALL that fall, are upholden by the Lord: but, that ALL amongst those which fall, who are upholden: are upholder by the Lord.

It is an usual speech, to attribute all those deeds unto God, which none can do, but God. Both interpretations have many authors and are analogous unto Scriptures, which of them is geauine, is left-free to the judgment of the Reader.

Jer: 31. 34. Heb: 8. 11. And they shall teach no-more, every man his neighbour, and every man his brother, saying know the Lord: for they shall all know mee, from the least of them, unto the greatest of them [...] saith the Lord. Hence it is inferred, that there is no need of the ministry of man, under the times of the Gospel.

Answ. It is true, that the times here spoken of, are the times after those dayes Jer: 3. 33. Heb 8. 11. viz: the times, after the dayes of the Mosaical administration, of the Covenant of Grace: which expired fully, at the Passion of Christ, so, that the times here spoken of, are the times of the Gospel-dispensation of the Cove­nant of Grace: beginning at the abrogation of the Mosaical-dis­pensation, and continuing, untill time shall be no more.

But what more disconsonant from, or what more contradict­ory to Scripture, then to teach, that throughout all the time of the Gospel-dispensation, there is no need of the ministry of man? wee appeal to the examples of the Apistles, Evangelists, Ordinary Office-labourers in the word & doctrine, and Gospel-churches recorded in sacred writt; as also to the institution of the Gospel-ministry, by Pastors and Teachers, for the calling of the Elect a­mongst all Nations, for the perfecting of the saints, untill we come unto a perfect man; i.e. untill the perfection, of the Mystical body of Christ.

Jer: 31. 31,—34. We have an illustrious comparison, between the external Covenant of Grace, made with the National Israel, in the time of Moses: and the internal Covenant of Grace, made [Page 15] with the elect Israel, in the time of the Gospel. As also, the second covenant (other respect of its preheminence omitted, not so nextly pertinent to the present discussion) preferred before the first, upon the account of the betterness of the discriminating promise.

They i. e. the national Israel [...]eake the covenant although God was an husband unto them. But as concerning the elect Israel under the better covenant I will put my la [...] in their inward parts and write it in their hearts, I will be their God and they shall be my people, saith the LORD. which is in effect the same with Isay 54 13▪ Iohn 6. 45. And they shall be all taught of GOD▪ i.e. They shall not be onely taught of man, as others in externall covenant onely are. These words [T hey shall be all taught of GOD] are not to be interpreted exclusively so as to exclude the teaching of man: but exten­sively, so as to include the teaching also of God: witness the cloud of Scripture-instances of all those under the Gospel-dispensation, who were taught of God: but how? by not without the teaching of man. Further the promise undertakes for such a writing of the Law in their hearts such a teaching of God, as that they shall not finally apostate from the Covenant: Jer: 32. 40. But I will put my Fear in their hearts, that they shall not depart from me.

The Subject spoken of, are such persons, which are actually the people of God, such in whose hearts the Law is written. The knowledg of God, is taken either for that knowledg of him, which is essential to effectual vocation, or for the knowledg of edifica­tion. Taking knowledg in the former notion, of writing the Law in the heart indelebly: this being a property of the Covenant of grace, the sense naturally flowes; viz: that after coversion once wrought, there shall be no need, to speak unto such, to know the Lord: namely with a knowledg essential to vocation, as if they were ignorant thereof, for this were in effect to deny, a characte­ristical priviledg of the Covenant, and to affirm falling from grace Regeneration is not iterable, they who are once converted, need not to be converted from the state of nature to the state of grace a second time. This seemeth to be the genuine sense of the place.

If we take knowledg in the latter notion, viz: for the know­ledg of edification; then the interpretation proceeds comparatively, thus: comparing the Gospel-Israel, having the law written in their hearts, being also under a clearer dispensation, & under the promise of an efficacious, & copious influence of the Spirit: with the [Page 16] National-Israel, finally impenitent under the Law, the teachers of the one, as to a great part of the labour of their ministry, in respect of the consolatory success thereof, especially in the glorious times; shall not look upon it as labour, compared with the fruitless la­bours of the other, so as the forementioned Gospel-hearers, in re­spect of the premises, might seem rather, comparatively to have been taught by some immediate irradiation, then by meanes of or­dinary instruction. 1 John 2. 27. But the annointing which ye have received of himabideth in you: and you need not that any man teach you: but as the same annointing teacheth you of all things, and is no ly. Hence it isinferred, that believers have no need of being taught by man. Answ. The Objector mistakes the question. The Apostle speakes of heterodox doctrine taught by man. The objection proceeeds concerning teaching by man. The sense of the words alledged is, you believers, who through grace, are an̄ointed with the indwelling, saving operatiōs & efficatious influence of the Spirit, which is the only Teacher: have so learned Christ, i.e. the Lords Christ, that yon need not be troubled with, nor ought you to harken to, the doctrine of Cerinthius, Eb [...]on, or the Gnosticks, who though they pretend themselves to be teachers of Christ, are indeed Antichrists, 1 John 2. 18. So teaching Christ, as that they un-Christ Christ: nor have you need of any other doctrine whatsoever from any other man, not agreeable unto the doctrine of the true Christ which, you who are annointed, have received.

2 Pet: 1. 19. We have also a more sure word of Prophesy, where unto ye do well that ye take heed, as unto a light that shineth in a dark place, untill the day dawn, and the day-starr arise in your hearts. Hence is inferred. that after the reception of the Spirit, or believing there is no more need to attend unto the Scripture.

Answ. This interpretation presupposeth three things, any where of failing, it cannot stand. 1. That we are to understand by a sure word of Prophecie: the whole Scripture. 2. By the day dawning, and the day-starr arising: the Spirit of grace in Regenera­tion. 3. By the particle Untill: the limited instant of regenera­tion. Before which, though we either do, or may, yet after which we are not to attend unto the Scripture.

Peter himself expounds the [...]rd of prophecie verse 19, of the Scriptures of the old Testament verse 20,21. Which Scripture-testimony compared with the verbal testimony of the Apostle, concerning [Page 17] the voyce heard in the holy mount, in relation to the doctrine of Christ: he preferreth ( not as the most true, but,) as the most sure ground for Faith of the two, and upon this account: because the ver­bal testimony of the Apostles, though Apostolical, was as yet but verbal, and not scriptural. So that should this text (upon a false supposition) be looked at as speaking of a believers non-attenti­on unto Scripture, yet it proceeds not concerning the Scripture in general, but concerning the Scripture of the old testament only, not of the Canon of the new Testament.

The day dawning, and the day-starr appearing: denotes either the saving light of the Spirit, making our attention unto the Scrip­ture from time to time effectual, during the season of our depen­dance hereupon, throughout this life: or that day-light of the vision of glory: both which senses in conclusion issue in one. But, it cannot be understood of the regenerating-light of the Spirit; because the Apostle speakes to those who are believers, still to at­tend upon the Scripture.

The patticle [ untill] (any other acception not pertinent to the matter under consideration omitted) either noteth a certain time, before which such a thing is to be, which was not before: or after which such a thing is not to be, which was before. The Scepter shall not depart from Judah, nor a Law-giver from between his feet, untill Shiloh come. Gen: 49. 10. But here it denoteth not any certain time in this life, after which we are not to attend upon the word written. For then, that certain time notified by the day dawning and the day-starr appearing: must either relate to Christs comming in the flesh, or to the beginning of the Gospel-dispensation, or to the effectual revelation of Christ in vocation, or to some other terme, that may rationally and scripturally be instanced in: but it cannot relate unto the first, because it is not an appearance in the flesh, but an appearance in the heart, that is here expresly spoken of: and the day-starr arise in your HEARTS. Neither indeed, can it relate either unto the first or any other of the termes, or limits mentioned: because Peter writes unto such, still to attend upon the word of Prophecie, who were regenerate; who were believers: have­ing obteined like precious faith with himself, Cap: 1. I. Yea such, who cannot be looked at otherwise, then of considerable stand­ing & proficiency in the faith: and lived after his incarnation, and Gospel-dispensation: whence, were this Objection of force, it would [Page 18] follow, that this exhortation of the Apostle had then been as much after its time, as that terme of a believers attention unto the word of prophecy, be it either the incarnation, Gospel-dispensation, or regeneration of those; whom he puts upon this duty, was before t [...]s time. The Gospel (whether any of it were now written or not) was promulged by Christ & his Apostles, and therefore was ob­liging. If the particle untill bee sayd to denote a certaine terme, not in this life, but relating unto the da [...]ning and rising of the visi­on of glory: the question is graunted, and the objection falleth.

While the Church is in a darke place, the light of the Scripture is to be attended unto: hence the written word is here compared unto a light that shineth in a darke place▪ now wee know, that there is much darkness, and obscurity in the hearts of all the Children of light, in this life. 1 Corin: 13. 9.

Or; the particle untill signifyeth a terme, issuing in attayn­ing of all the good, attainable in such a way. or in the participatiō of the perfecting end, of the subject, spoken of.

A bruised read shall hee, not break, and smoaking flax shall hee not quench, [...] untill he send forth judgment unto victory. Mat. 12. 21.

This notion agreeth not only with the analogie of faith, but also according to the mind of the Apostles commone [...]action ex­hortatory, seemeth more readily to flow. The scope of Peter, is to confirm the hearts of the twelve tribes scattered abroad, con­cerning the trueth of the Gospel: this he doth by two arguments, The first taken from the testimony of the Apostles verse 15 16,17. The second, from the word of Prophecy: illustrated by two adjuncts, the former of its sureness: the latter of our taking need thereunto. this attention he amplifyeth, by calling unto such a conscientious and vigoro is continuance therin; as may never be in vain in the Lord, yea such as that the effectual light of the spirit of grace concurring with the doctrinal light of the word: may from duty to duty, shine upon the dark places of their hearts more and more, untill the dawning of the perfect day of the vision of glory.

If with some Orthodox Interpreters, wee understand by a dark place, the time of the Church under the old Testament: compared with the night, wherein candles are lighted: and by the day-dawning, the time of the Gospel day-light, wherein the Sun shin­eth; the new Testament expounding the old, and thereby giving a greater light.

[Page 19] Yet still we are to keep in mind, that as the New Testament giveth light unto the Old, so the Old Testament giveth light unto the New: they give light mutually one unto another. Tis the same Christ, & the same Gospel, which is held forth both in the old & in the New Testamēt: Heb: 13. 8. Gal. 3. 8. As the trueths of the old Testament, are confirmed by the New: so what more frequent then the confirmation of the New Testament, from the Old: both by Christ and his Apostles? The word Untill, doth not here intend a certain time, whereat they were discharged from after attention, to the word of Prophecie: as if they who were com­mended for their attention hitherto, were now dismissed therefrom and stood not from henceforth obliged any more.

Gen: 28. 15. For I will not leave thee, untill I have done that which I have spoken to thee of, 2 Sam: 6. 23. Therefore Michal, the daugh­ter of Saul had no child unto [or untill] the day of her death, Mat: 16 28. They shall not tast of death, untill they see the Kingdome of God. It were ill gathered from hence, either that God did forsake Jacob after he had performed that promise concerning his safe return. Or, that Michal had a child after the day of her death. Or, that the Disciples which saw his glory in the Mount, should not out-live the Assention, Mission of the Holy Ghost, and the promulgation of the Gospel to the Gentiles, with signes ensuing.

Mat: 11. 13. For all the Prophets and the Law prophecyed untill John. Mat: 22. 44. Sit thou at my right hand, untill I make thine enemyes thy footstoole. John 5. 17. My Father worketh hitherto, or [untill now,] and I work. 1 Tim: 4. 13. Till I come, give attendance to reading, to exhortation, to doctrine. It cannot be gathered from hence, In his [...]. either that after John, there is no more Law and Prophets. Or, that after Christs enemyes are subdued, he shall sit no longer at the right hand of his Father. Or, that after Christ spake those words, the Fathers Governing-providence of the world ceased. O, that after Pauls comming, Timothy is no more to attend to reading, exhortation, and preaching.

In the Negative examples, the word untill so inferreth the deny all of a thing, concerning the time before it: as that, it doth not at all inferr the affirmative of that thing concerning the time after it. In the affirmative examples, the world [...] so inferreth the affirmative of a thing, concerning the time before, as that, it not at all infers the denyal of that thing, concerning the time after it

[Page 20] The summe is according to this last interpretation the word untill is taken extensively not exclusively.

So farr then, is this text from disobliging believes, from their attendance upon the Scriptures: as that, it is a most solemn & seri­ous incentive, as of all others to whom the sacred Canon shall be revealed: so also, of believers in particular, not only to attend upon the word of prophecie, or the Scripture: but so to take heed thereunto, as that their attention, through the co-operation of the Spirit, may be effectual: and that so long as their hearts are dark places, i. e. during their present state of imperfection: untill Christ the bright morning-starr appear in their soules; according to the fulness of the Spirit of grace, and the noon-day-light of the per­fection of glory.

The heterodoxie & errour of such, who from the text alledged, in­ferr the old Testament to be unnecessary unto those that live under the Gospel: is argued thus.

Promises, given unto the Saints in the old Testament belong unto believers living under the new Testament. The Promise made unto Joshua Josh. 1.5. & to David Psal. 118.6. The He­brews areled by the hand unto & taught confidently to make use of, in reference unto their present, and Personal cases. For he hath said I will never leave thee, nor forsake thee. So that we viz: believers under the Gospel, & not onely David, may boldly say, the Lord is my helper, I will not fe [...]re what man [...]hall do unto mee. The trueths held forth by the Prophets, touching salvation by Christ: concer­ned not onely those, who lived in the times of the old, but also us; who live in the times of the new Testament. 1 Pet: 1. 10,11,12. Unto whom it was revealed, that not unto themselves, but unto us, they did minister the things which are now reported unto you. The exem­plary justification of Abraham by faith, is written in the old Testa­ment for our sakes. Rom. 4. 23,24. No [...] it was not written for his sake alone, that it was imputed to him: but; for us also, to whom it shall be imputed, if we believe in him that raysed up Jesus our Lord from the dead. The examples of the old Testament, are written for [...] ad­monition, upon whom the ends of the world are come▪ 1 Cor: 10.11. Not now to labour farther in the proof hereof, by an induction of particulars: the usefulness of the old Testament to those that live under the New, we haue asserted once for all; and that, concern­ing all that part of Sacred writt, Rom: 15.4. For whatsoever things [Page 21] were written afore time, were written for our learning: that wee through patience, and comfort of the Scripture might have hope. John. 5.39. The Jewes in the time of Christ, are Commanded to search the Scripture, which necessarily proceeds of the Scriptures of the old Testament, the new, as then not being extant. After the time of Christ we hear the Testimony of the new Testament, concern­ning the profitableness of the Old. 2 Tim: 3. 16,17. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good workes. Understand this, as spoken of the holy Scriptures, known by Timothy of a child, which must necessarily be the Old Testament.

Fundamentals in Religion are so denominated.

Principally, & properly: so; Christ is a foundation. Mat. 16. 16

Doctrinally: so; the Scripture is a foundation in that it holds forth the doctrine of life. 1 Cor: 3. 10,11. Eph. 2. 20.

Practically: so; Order is according to some, not ineptly said to be of the foundation: in that it is requisite, in the way of means for the preservation of what is fundamentall.

For the making good the first & maine article of the charge; the clearenes of the trueth, of the heads instanced in, as the four parts thereof (their fundamentality, with the contrariety of the doctrine-impleaded thereunto being manifest) is necessary. In order whereunto (the Trinity and Scripture being some-what spoken to above, and that of the Person of Christ in this place not calling for it) it remaineth onely: to demonstrate, 1 The nature and necessary of order: 2 That in their opposing the Magistrats▪ as now established in Christian estate: they oppose civill order. 3. That the visible-politicall-Churches, Church-Officers Church-worship & administrations, are Gospel-institutions, appointed by Christ, to continue to the end of the world.

Order is a divine disposal, of superior & inferior relations, in hu­mane or Christian societies, distributing to each one respectively, what is due thereunto. There was Order direction in Innocencie, order both directive and coactive, is necessary in mans fallen estate. Order is Gods way of lapsed many wel-doing, & wel-being. It is the forme of socie­ties, Formes are essential without which things cannot be. [Page 31] By Order; plurality is formed into, and subsists in unity. Without it; plurality is but an heap. Neither nature, nor society, whether humane or christian, no not so much as a family can stand without order. Ephe. 1. 22. 1 Cor. 12. 19. If all were one member, i.e. if there were no order, where were the body? Order is a divine pre­servative of Trueth, Peace, one Communion. The good of Order is further intelligible by the evill of confusion. As confusion is not farr from every evil [...] work, James 3. 16 so order hath a tendency to every good work, Order without action is negligence, action without order, is presumption. Action without knowledg is reprehensible, and order unprofitable: but Order, Action & Understanding, perfect bodies Politick. The great good which is in order, is the cause why the wicked one so re [...]lesly oppugneth it. The working of Satan against Order, is a policy, against a policy. The policy of [...]ell, against the Policy of heaven. Whilest we remember that God is the God of Order: it is not hard to discern the ma­ligning therof, as proceeding from the Serpent: For God is not the author of confusion, but of peace, as in all the Churches of the Saints. 1 Cor: 14. 33,34. In Ecclesiasticks it is a maxime indispensable in Paul's motion, Let all things be done decently, and in Order. 1 Cor 14. 40. Doing nothing is more eligible, then doing without or­der. Many times there is not so much good in the matter done: as there is evill, in that it is disorderly done. In Civills; in case of non-administration wickedness reignes. Judges 17. 6. In case of mal-administration incorrigible in the Magistrate, the Psalmist cryeth out, that the foundations of the earth are out of course. Psal: 82. 5. Such a foundation then is Order, as it being cast down▪ what shall the Righteous do?

Their Opposition to Civil Order, is thus evinced.

That doctrine which denyeth obedience unto the order of Magistracy in its due subject, Ex [...]. 18. 21. interpretatively, and in effect denyeth the order of Magistracy, i.e. Civil order.

But their doctrine denieth Obedience unto the order of Ma­gistracy, in its due subject.

Therefore their doctrine denyeth the order of Magistracy i.e. Civil order.

That they deny obedience unto the order of Magistracy, in its due subject: witness both their scripts, & behaviour, wherin they deny obedience unto all Christian Magistrates, who are not of their [Page 32] own mind. Their pernicious principles herein, (from the execu­tion of which the good hand of God hath hitherto restrained them) are notoriously palpable in the practise of Storke & [...], their Predecessors. About 1521. [...] Storke, a ring-leader a­mongst a company of mutinous, and seditious persons, pretended to immediate visions: and thereupon, preached; that there should come a new world, wherein should [...]ell Righteousness: therefore they ought to exterminate all the wicked, with all the Princes & unbelieving Magistrates from the earth. They saith the Author) called all these unbelievers, which were not of their aith & faction. In A [...] ­stad, a Town in the E [...]edome of M [...]ns [...]e [...]d, one of the 4 Pstates [...]n upper Saxoni [...], T [...]om [...]s Man [...], enrolls the name [...] of the [...], which were entered into league with him, and by solemn Oath promised assistance [...]d pitch the wicked Princes, & to substitute new ones. They ( [...]) generally [...] Superio [...]: wicked.

The being of Magistracy is from God immediately: There is no [...] of God, the [...] of God. This of that For no Civil government, is of God [...]ed [...]tely, i. e. by the means of man. 1 Pet: 2 13. [...] every Or­dinance of man, for [...]. Wherefore yee must need [...] subject, [...] only [...]: 13. 5.

Concerning the P [...]ve [...] of the Civil Magistrate in matters of Religion, See in the next chapter.

That [...], Church-Officers, and Church-Ordinances are Gospel-Institution, appointed by Christ, to con­tinue to the end of the world, appeareth a [...]soweth, briefly▪

That Commandement when [...] give to [...] is to be kept [...] of our Lord Jesus 1 Tim: 6. 14.

But Visible Political-Church-estate [...] part of that Cōmand­ment which P [...]n. gave to [...] 1 Tim: 3. 15.

Therefore, Visible political church estate, is to continue untill the [...] of our Lord Jesus Christ▪ 1. [...]. to the end of the world.

The [...] relates generally to all contemed in this Epistle, & prescribed unto Timothy, to be observed. Whence [...] readeth it p [...]eception rather then P [...]cept. This is part of that [...], that great thing deposited: which the holy A­postle, so frequently & affectionately calleth upon his dear Timothy to see unto. Yea; and sometime forbeareth not, is with a [...]e [...]ere [Page 33] and most vehement adjuration, to change him with the custody of [...] 1 Tim: 5. 13,14,20. I give thee charge in the sight of [...]. O Timo­thy, keep [...] [...] is committed to the charge.

Either God since the institutiō of the Ceremonial worship & [...] of [...] by Moses. hath charged the Rule of Political Church-estate more than once: or he hath [...] his people with [...] any Rule, as con­cerning Political church-state: or else, the Political church-estate instituted in the Gospel, is to continue to the end of the world.

But, since the institution of the [...] worship, & Polity of Israel by Moses. God hath changed the Rule of the Political estate of the Church but once [...] 12. 26,27. And it is not a trueth to say that [...] hath left his people without any Rule, as concerning the Political estate of the church: Heb: 3. 5,6. 1 Tim 3. 14,15. 1 Cor. 14. [...]2.

Therefore the Political Church-estate instituted in the Gospel, is to continue unto the end of the world.

Pastors & Teachers are Church-Officers:

Pastors & Teachers are to continue to the end of the world:

Therefore, Church-Officers are to continue unto the end of the world.

The Apostle Ephe. 4. 11 12. having instructed us, concerning the institution & use of Pastors & Teachers, proceeds verse 13. to inform us concerning their duration: where; unto that question how long are Pastors & Teachers to continue? He hath prepared an answer long since, in those words; till we all come in the Unitie of Faith, & of the knowledge of the Sonn of God, unto a perfect man, unto the measure of the stature of the fullnes of Christ. Wee have in the text presented before us▪ the duration of these Officers, described from two periodical, and indubitable notes. First, the meeting of all the elect in the unity of the faith, and of the knowledge of the Son of God. Secondly; the attaining of all believers unto a perfect man, or he full [...] Christ. By the first, understand the effectual calling, together with the perfect agreement of all the Elect in the faith. By the second, the perfection of Christ mystical. The head and members, Christ & all believer, make one mystical person▪ or one mystical-bodie. The perfection whereof is [...]e e [...]held sorth, by a metaphor taken from the full stature of the body natural, after which there is no augmentat [...]on. Now the perfection nor full stature of the body mystically after which it receiveth no a [...]gmentation, [Page 34] imports two things: First, that no member shall then be wanting secondly, that every member shall be perfect. From the premises' it being manifest, that these two periodical notes shall not be untill the end of the world: therefore as man felt it is, that Pastors and Teachers being to continue untill then, they are to continue unto the ends of the world. Those three verses are as Aarons rod, an argument (were it alone) sufficient quite to take away the murmur­ings of the people. Yet, for the further satisfaction of the Reader, touching the Gospel-ministry, two things may here not unseasonably be spoken to.

1. Concerning the nature of extraordinary Gospel-ministers.

2. Concerning immediate mission of persons in these dayes.

Touching the first, Church-Officers are Extraordinary, [...]. but for a time: as, Apostles, Prophets, Evangelists Ordinary, i.e. such whose function continueth, and is standing at all times.

To the constitution of an Apostle, four extraordinary gifts concurred. 1. A Call immediately by Christ. Ma [...]tnias sub­stituted in the place of Judas, is elected by Lot, which was a di­vine vote. Acts 1. 26. Paul hath a vision of Christ, and heareth a voice from heaven. Acts 26. 16. 1 Cor: 15.8. 2. P [...]en [...]itude and amplitude of the power of the Keyes, i.e. all Church-power in all Churches. John 21.21. Mat. 28.19. Mark 16.15. 3. Infalli­ble assistance in their administration, when called thereunto. 2. Pet. 1.20,21. 4. Power to work Miracles, 2 Cor: 12.12.

The Prophets were called immediately by the Spirit: their work was to interpret dark Scriptures, by a special gift, without study. Acts 13.1. & 15.32. 1 Cor: 14. 24. Prediction of things to come, Acts 11. 27,28. & 21.11. Joel 2 28. Acts 2.9. Luke 2.36 Acts 21.9. Evangelists were extraordinary Ministers called by the Apostles, as ordinary Ministers are by the Church. Such were Timothy & Titus.

Quest. Touching the querie, whether we have any Scripture warrant to expect persons immediately sent of God in these dayes.

Answ. We have no promise of any such ministry in our times. The last dayes Acts 2.17. are by some senced, as relating to the last dayes of the Jewes immediately preceding the dreadfull & famous de­struction of that Nation. (According to them) called he great & terrible day of the Lord. Thus James chapt.5.3. speaking of [Page 35] the wealthy Jewes saith, that they have treasured up their wealth as s [...]e against the last dayes i.e. against those times of destruction when their wealth should but do them a mischief, making them out as prizes & preyes for the enemy. But this interpretation is left to free disquisition.

The Apostles seem not so to have expected any succession of Apostles. Hence in their life time, they appointed Elders in every Church, Acts 14. 23. And left behind them, a prescribed form, as a directory of the Churches, concerning persons to be called by man into the Ministry successively, in the ages to come. 1 Tim: 3 Titus 1.

But though we have no promise of any such ministry, yet in the Scripture we have frequent prediction & caution of pretenders to immediate mission, of deceivers, false Apostles, false Prophets, false Teachers, Speakers of lyes in the name of the Lord: with Command and directions to try them, not by their own profession, for that is no great thing, if the ministers of Satan transform themselves into the ministers of Righteousness. 2 Cor: 11. 15. Nor so much by their Conversation, (for the trueth were not true if such ravening Wolves did not come in sheeps cloathing:) as by their doctrine, by which fruit they are in an especial manner to be known Mat. 7. 16. Iohn 2 Epist. 9,10. Yea, and upon just tryal, so farr ought we to bee from being moved by them, in point of our faith, as confident­ly to pronounce them Ana [...]hama's. But though we or an Angel from heaven, preach any other Gospel unto you, then that yee have received, let him be accursed. As we said before, so say I now again, if any man preach any other Gospel unto you, then that yee have received, let him be accursed. Seeptick, & all others, are h [...]ce beseeched to consider what unmovednes and firmnes in fundamentalls Christ looks for, especially from those who would acquit themselves as Church-mem­bers, in reference to such deceivers.

Though we have no Scripture warrant to expect immediate missions, and have both frequent and solemn cautions concerning the rising of false pretenders thereunto, yet it being also a trueth, that the holy One of Israel, hath not limited himself herein. When any arise with the gifts prementioned, and with the fruits both of doctrine & life conformable to the Scripture, they are according­ly to be received in the Lord.

The Lords Supper is a Visible-Political-Church-Ordinance▪ [Page 36] and is to continue unto the end of the world. For as aften as yee eat this bread & drinke t [...]is [...] shew forth he Lords death untill he come. 1. Cor. 12. 26. In those words saith Pa [...]us is a tacite promise of the conservatiō of the Church unto the end of the world

Baptisme is a Visible-Political Church-Ordinance, and is to continue unto the end of the world. Teach and R [...]puse &c. and loe I am with you alwayes to the end of the world Mat: 28. 19,20.

Therfore visible political Church-ordinances, are to continue unto the end of the world.

Object: [...], which in our translation we read world; signifieth an Age, and according to this version, the text alledged, speaks not of the continuance of Baptism unto the end of the world, but unto the finishing of the age, viz: of that ministration, or of the Apostles age.

Answ. The trueth of the premises already evicted, concludes this evasion a falsity.

Hence it would follow, that the instant of John's death, the last surviver of the Apostles, & the instant of the dissolution of Church order, was the same. But that John did not thus understand Christ yea that Christ did not thus understand himself, witness besides his silence of any such notion in his Epistles to the other Churches, his writing expresly to the Church of Thyatira, that it was the precept of the Son of God concerning that Church, that they should hold fast the doctrine they had received, part whereof was church-estate not till John's death, but till Christ's Comming. Rev. 2. 25. Namely to Judgment. If the words be understood by any, of his spec [...]all comming to them, by their personal deaths, the like also being to be understood concerning others, it effectually makes void this objection. Add hereunto that John by that formidable An [...] him a chap: 22. 18,19. secureth the obligatory observance of all the words of the Revelation, wherein is mention of Political church-estate, as also of the rest of the sacred Canon according to the judgment of the best orthodox interpreters; untill the second com­ming of Christ. Rev. 22. 7,12,20.

Neither did Ignatius, who lived in the time of the Apostles & outlived Iohn, thus understand Christ: Witness those Epistles, which are acknowledged by orthodox & learned [...] in an­ [...]uity as genuine. wherein he attesteth unto & owneth many churches then in being by honouring of them with the express titles [Page 37] of the Churches of Christ.

This objection renders the motion of Christ retrograde, viz: first f [...]wards, from the [...] dispensation of the law, unto a more create dispensation of the Gospel: and then backwards again unto a d [...]p [...]ation more dark, then that of the Law, wherein the people of God (nay we credit the objecter) are for 1500 yeares [...], without [...], without any sent by Office, to [...] unto them, or any Church-Ordinance.

That the English translation is apt, and render not onely a true [...] of the word [...] also its proper [...]e [...]e in this place, appeareth from a [...] and action [...] various acceptions in the New [...]. [...] according to its proper notation, signifieth such a duration as is without an [...]. Hence in refe­rence unto duration, [...] diverse notions. 1. For [...] 12. 34. & 6. 51. & 4. 14. & 14. 16. 2 Pet 2. 17. The objected reading the word in these and many other texts [the Age of a man] must therewithall affirm that the residence of the [...], the state of grace heaven and [...] shall continue but the age of [...]. 2. It is used also for a duration ha [...] is long viz. for [...] the tract of time, from its begi [...]ing, untill such a Te [...] then spoken of. [...] 9 32. 3. For [...] of time. Mat. 13. 39, [...] 49. 4. For the Universe of frame of Cre­ation it [...]ell, watch is the Subject of time: that duration being an [...] ad [...]nct thereof. Thus it is rendered world [...] Her 1. 2. [...] 11 3. importing in born the visible world. The world 2 Cor. 4 4 speaking of this world as contra [...]n [...] from the world to come For there are two worlds. this world Joh. 12. 31. and the world Luke 20 3 [...]. This [...] world 2 sin: 4 10 and the world to co [...] Ep [...]e: 1. 21. This is the subject on the duration of time, that o [...] the duration of Eviternity, O the premised expositions the reader may soon perceive both from the subject matter spoken of, and the col [...]ati [...]n of o [...]ner, Scriptures, that the third accepti­on only agreeth with the tex [...] pretented unto consideration, and that [...] acception fully agreet therewith.

There is yet in the Gospel according to so he learned men another acception of A [...]n, namely for the [...] course of the [...] of the Gospel-dispensation, after the a [...]rogation of the Mo [...]cal dispen­sation at the a [...]cention of Christ. [...] This is called the last [...] of the [...], after which there is no other to be looked for by [...] [Page 38] as after old age man is to expect no other age in this life but death, which putteth an end unto his time. And the Scripture (as they conceive) in this notion of age, relates to a very notable distribution (of famous account amongst the jewes)of the time before and after the Messiah, into two ages. The first is called the Age before the Messiah, the then present age, the age of the jewish state. The se­cōd, the Age after the Mess [...]ak, the future age, the age of Christianitie Not inconformably whereunto, Tobit speaking of the second Tem­ple rebuilded under EZRA, saith that it shall be untill the end of that Age. In parts ex [...]nse bio E­vang Demō ­strat. 1. 7. Chapt. 14. 5. And the Septuagant ca [...]leth Christ the Fa­ther of the age to come. Esay. 9 6. And conformably hereunto, what wee read the ends of the world, they read the Consummation of ages. Heb: 9.26. 1 Cor: 10.11. (The Greek bearing either version) conceiving that the Consummation of ages, are therefore said to be come upon them that live under the Gospel, because they who live under the Gospel have out-lived the legal dispensation, the Cessa­tion whereof was the consummation of the age before the Messiah, and live under that dispensation, the [...]flation whereof shall be the Consummation of the age after the Messiah, i.e. the Gospel dispen­sation which shall be the shutting up of all ages, & consequent­ly end with the end of the world. The sum of this interpreta­tions commeth to this, I will be with you to the end of the age, mean­ing thereby the age of the Messiah, beginning at the Ascension of Christ and continuing unto the end of the world. It is the same in effect with the translation, though differing in expression.

Touching the Spirit they are acted from: their dictates are re­presented by them, both as infallible and divine. Because of the pretence of their infallibility, they must not be questioned. By rea­son of the pretence of their divinity, they must be obeyed. What can be superadded to the destructive tendency of satanicall motions armed with the perswasion of the indispensable necessity of Gods own Cōmand. Their tumultuous motions are by grave Authors frequently styled Furies, from the fiercenes of their Spirit in the pro­pagation of their Errors. Their agitation is like that of the ocean, when one would think the deep to be horie: raging waves of the see, foam­ing out their owne shame. Jude v 13 Erroneous zeal, heightened with intoxicating & fanatick animosities, is so much wilde-fire. But dia­bolical zeal is so much hell-fire. A Spiritual frenzy. Being exceedingly mad against them. Acts. 26. 11. Wicked perfecutors, who [Page 39] acknowledg not the faith are unreasonable men: pray that wee may be delivered from unreasonable & wicked men. 2. Thess 3. 2. wicked per­secutors who pretend to the faith, are mad men. The very light of nature teacheth all nations, that mad men acting according to their frantick passions, are to be restrained with chaines, when they can not be restrained otherwise. It goeth ill with the Saints, when they who kill them, think they do God service, whilest they rage accord­ing to their lusts. Woe to them who call upon the name of Christ, when he that verily thinks with himself, that he ought to do many things unto the utmost contrary to Jesus of Nazareth, not only breaths out slaughter, but is also Cōmissionated with letters from Damascu [...].

Their Doctrine carryeth meat for its followers in the month of it: so that its contagious influence in a short time, upon the tumul­tuous nature of the discontented and irregenerate multitude, needs not so much to be discovered, as to be antidoted. That these persons canonize themselves as the Saints of the most High, is a strong delusion. And if they also by vertue of a forged Saintship, be heard intitling themselves unto the Kingdom: and thereby; unto the dignities & estates of all who are not of their mind, it will not be found more irrational, then Satanical: not more strange, then pernici­ous. It may well be looked at as a Serpentine and inebriating stra­tageme, to make the power, honours, & possessions of the godly, and others also who are not of their way: to become lawfull prize, and plunder to the ravening lusts of their proselyt [...]s. For what then remaineth, but that a sufficient number accepting of their doctrine agree together to possess themselves of all that falleth within the compass of their rapine. 'Tis true, the Devills tempting of Christ with all the Kingdoms of the world, and the glory of them, All these things will I give thee: could take no effect with Him. But upon the tryall thereof with men of John of Leyden's spirit, the sub­till tempter hath found better success.

About February 1534 Ratman & Cniperdolling send unto the neighbouring townes of Munster, thereby giving notice to them of their sect to leave all their goods, & to repaire unto them, encourag­ing them, that they should not fail to receive more then they left behind them. Hereupon great multitudes both of men & women hearkening unto those magnificent promises came in accordingly, and upon hopes of preferment, repair to Munster, chiefly the poorer sort, who knew not how to subsist. Some of those [...] [Page 40] Teachers of the world sent out from Munster (upon the Cómande­ment of the Father pretended to be given to John Twiscoscur a gold­smith) being demanded, why they expelled the honest people from the city of M [...]nster against their faith & promise, & detained their goods and by what text of Scripture, they could warrant that un­righteousnes. They answered that the time was now come, wherein the word of Christ should be fullfilled, that the meek should possess the earth: and the GOD in this manner gave the goods of the Egyptians, to the Israelits. About the latter end of June, Twiscoscur calleth the multitude together into the market place, telleth them that he had a command from the heavenly father, that John of Leyden should have the Command of the whole earth, O [...]nd. cent. 16. lib. [...]. cap 33. Gu de bre [...]se Cap: 4. that he should go forth with a mighty army, kill all the Princes promiscuously, sparing only the multitude, viz: those who loved Righteousness. That the time was now come, when the ungodly should be oppressed, and the godly should reign in this life. The King afterwards promiseth to his 12 select Captains, that they should be Princes, assigning unto each of them their Province by name, as also Forts & Lands which he would give them.

How potent a temptation, the opening of an opportunity to the irregenerate & hungry multitude, of changing places with their Superiours, and possessing themselves with their power, hon­our & estates, is: (When this temptation, is managed in a way of duty, and that duty also insinuated from the highest nature, principle & end, viz:) Saintship of the highest form, inspiration divine & infallible, a super-scriptural reformation guilded ouer with specious pretences of the exaltation of Christ, and extirpation of B [...]oylon: I say how threatning this temptation is, English men may not unprofitably collect, by recalling that perillous rebellion in the dayes of R [...]chard the second: raised from the doctrine of one man by a temptation of this nature, though then managed in a way of lawfulness only, not of duty. The summ whereof take thus. One John Woll a man of a factious spirit, perceiving the discontent of those times: by two arguments, one taken from the equality of all men, as descended from Adam; the other from the injustice of the Laws upholding great inequality amongst men: viz some Lords, and in large estates, whilest others continued in a nee­dy condition, seduced the inferiour sort, especially such as were pinched with penury, into a perswasion that it was lawfull for them [Page 41] to help themselves. Thereby procuring an insurrection o'Sixty thousand, for the while carrying all before them, commiting diverse murthers, many outrages, unto the entering & awing of London, the terrour of the King, & jeopardy of the whole Realme. John Woll is pestilent, but John of Leyden is much more pestilent The strength of this temptation lyeth not in the reason of it, but in it's complia­ance with corruption. Such is man's propensness to the world, that where it offers it self, he is apt to hasten to it, though by a way which inferreth the perdition of the soul. No marveil if that Religion, which hath made the way to salvation, and to the worlds enjoyment, both the same and quick & easy, be much fol­lowed: though not for Religion sake, yet for the worlds sake. Howsoever Becold might smile in his sleeve at the fallacy of his Re­ligion, yet therein he found sweet, in that it promoted him from a Tay [...]er of Leyden, to be King of Jerusalem, yea; of the whole earth, and that all Princes must obey him, had their revelations prevailed.

To possess our hearts the more throughly with the pestilence of the heterodoxie impleaded, consider the dismall effects which have followed upon the practices of such, who have acted accord­ing to these principles.

Caspar Swenckfield an eloquent but unlearned man, spread his errours about 1520 The confession of the Divines of Mansfield condemneth him, Anno 1555 and testifieth that he hath troubled the church thirty yeares.

About 1522 Nicolas Storke (of whom before,) rejects the Scriptures, as being a carnal & literal Rule, holds forth revelations, thereupon the extirpation of the Magistrate, with a renovation of the world wherein Righteousness should dwell. Out of this school came Muncer.

About 1524 arose Thomas Muncer, who in his letters stiled himself Thomas Muncer, the servant of God, with the sword of Gideon against the ungodly. He cryeth down books, and-the letter of the Scripture, saying the Spirit was Leader and Rule to believers. Amongst other things he teacheth parity amongst men, rejection of Dignities, Community of goods, that all the world should abide in the liberty wherein it was at first created. Of his dangerous attempt in Alstad to destroy the Princes, innovate the Government & change the times, we heard also before. In Mulhuisen an Imperial Citty in the Province of Turingia, he so wrought upon the people [Page 42] that they changed their old Magistrates, chose new ones of Muncer's way, whence arose many troubles. Many people leaven­ed with his doctrine, desist from their ordinary Labour & when they had need of any thing, they took from those who had it, whe­ther they would or not. In Swaben & Francony the husband­men & labourers take up armes to the number of Forty thousand, they drove away the Nobles, imprisoned some (according to the French Historiographer they slew many of the Nobility) sacked & burnt their Castles & fortresses, as the fetters of their liberty. At last he & Henry Pfeiffer pretending a vision from heaven gather forces & with a numerous companie take the field, fight with the princes are taken & put to death 1525. In these tumults of Muncer were slaine first & last fifty thousand of the people: according to some one hundred thousand.

About 1533 John Becold an Hollander of Leyden, by oc­cupation a Taylor: commeth to Munster a Citty in Westphalia, with one Cniperdoling: where with their adherents & followers, having gotten some advantage into their hand: Command is given, that such who were not rebaptised, should be put to death, as Pagans and wicked: but these troubles were issued by composition. In February 1534 contary to their Faith & promise, they secretly fill the Citty with their own party. In the beginning they talked of nothing but spirit & Holiness, they said it was not lawfull for a Christian to be a Magistrate, and that it was not lawfull to bear armes. But after they had gotten power into their hands, then it was lawfull to seize the publick armes, to take the Town-house, to choose Magistrates to their mind, to reject those who were ordained of God, to thrust themselves into their places. They that before cryed Repent, Re­pent, now change their voyce, and cryed Depart, Depart, if you will not die. Pillaging & stripping honest people of all they had; forcing them out of house & Citty with their wives and little ones, all that were not of their mind, without regard to age or sex. Where (saith the Author) are those fair speeches now which were wont to be in their mouths. Do not resist evil, He that will take a­way thy coat, give him thy cloak also. They command Com­munity of all goods upon pain of death, they abolish Schooles and Church-assemblies, Sp [...]nhe [...]. [...]istoric. Nar [...]t. Cap. 2. yea so far (saith Spanh [...]m [...]us) ‘ proceeded the mad­ness of this villanous fellow, meaning John of Leyden, that by the craft of a gold-smith of Warrendorp, suborned by him, who feigned a [Page 43] revelation &inspiration, and the blockishness of the bewitched people: This s [...]m of the earth was set upon a Kingly throne,&excercised a stage-player-like Kingdom in an oppressed Citty, prepared himselfe Princely furniture, and attendants, useth all manner of cruelty, with whoredoms, murders & unheard-of tyrannie, distributed amongst his followers, Principalities & Dukedoms at his pleasure, by his mes­sengers: every where stirring up the country-people to mutinie and re­bellion; yea, attempted▪such mischiefs, as will scarce find Credit with posterity: ascribing to himself this frantick title: John King of new-Jerusalem, King of righteousness over the whole world.’

Upon a Revelation of one of their Prophets, Henry Hilvers viz: that three rich Citties Amsterdam▪ Deventer, & Wesel, were given to them: they attempt to take Amsterdam May 10 1535. and that so unexpectedly, w [...]ly, and resolutely, as that the Citty was not saved out of their hands without some danger and much bloodshed.

At Munster the King provideth a great Supper, the people sit down to the number of four thousand, the King, Queen & Courtiers wait upon the table, Supper almost finished, the King gave unleavened bread to all, saying, Take, eat, declare the death of the Lord. Then the Queen presented the Cup, saying, Drink, declare the death of the Lord. Afterwards the King, Queen & waiters sup­ped; as they were at supper the King ariseth, saying, he had a com­mission from the father. Acc [...]seth a sould [...]er: (which had been tak­en) that he was a Traitor, as Judas▪ and with his own hand haveing c [...]t off his head, returneth to sit down at the table, by way of merriment reciting what he had done. King Becold beheads Elise one of his Queens; and wives, in the market-place: because she had said that she did not believe it was pleasing to God, that the people should thus perish through famine. At length Becold, C [...]ipperdoling and Cretchting, being taken with the Citty, which they held till June 25. 1538. were tortured with burning pincers, then hang­ed in iron cages, the King in the midst, higher then the rest by the height of a man, he endured the first three pinches in silence, af­terwards cryed out for mercy, till he was dispatched.

John Matthiz a Baker of Ha [...]lem, a Prophet, after a reve­lation from heaven, Commands all books to be burnt, expect the Bible. Herbert Truteling a smith hereupon called them dirty Prophets. Therefore Matthiz shot him dead. This Matthiz [Page 44] by the impulse of the Spirit without the Scripture, taketh a long spear, runneth up and down Munster, crying out that he had received a Commandement from the Father to repulse the enemy from the Cittie. He no sooner approacheth the Camp, then a Souldier, one Misnicus faceth him, and shoots him dead.

At Sengal in Helvetia 1527 Thomas Schucker with a sword beheads his own brother Leonard, in the presence of his Father & Mother, by the impulsion of the Spirit without Scripture.

Upon the place of execution he shewed no remorse, but profes­sed that it was the will of God revealed to him from heaven.

Coppi [...]s a Flanders man, Quintinus a Taylor of Picardie, Clau­dius Persevatus, & Pocquius a Priest, who conitnued still to say Mass: in Holland, Brabant, and other parts of the Low-countrys and in France, seduced above four thousand in Calvin's time. All the murders, whoredomes, & villainies (saith M. Rutherford) practised by Muncer, John Becold, David George, & Swenckfield, they fathered on the Spirit without the Scripture, or on such an allegorick sense as their unclean spirit expounded the word by: so as a man knows not when they sin, when they serve God.

I shall take off my pen from transcribing any more of these ex­amples, many wherof are at hand. What further troubles were caused by these factious spirits in Moravia, Bohemia, Poland, Hungarie, Austria, Silesia, Westphalia, Freizland, Holland, and Brabant, in France. I leave the studious Reader to inform himself from the histories of those times.

Did Luther in those times write to the Senate of Mulhusen, to beware of the wolfe Muncer: and have not we cause now to beware of the spirit of Swenckfield, Muncer, Becold & Quintinus, more then reviving in this present doctrine of confusion?

[...] [...]

Rem, Regem, Regimen, Regionem, Relligionen [...] Tollere tentarunt. [...]

Region, [...] Estate, Rule Civil & Divine,

Religion, ALL, they seek to undermine.

Amongst these three wayes of teaching: Authority, Reason, & Example: the last is peculiarly accommodated to the capacitie & nature of man, as that which both inlightens & affects. Examples make difficult things plain, and doubtfull things certain. [Page 45] Hence they are aptly called the Pledges of speech, delivered for the assurance of the mind of the hearer, concerning the subject spoken of: upon the reception whereof, all experience attests unto a per­swasive & operative influence, concomitant in rational subjects.

It were a great violation of charitie to looke at all seduced as thus minded, we know the very method of the Masters of Spirituall pestilence, sufficiently admonisheth us that their novices are nor ar­rived at the heights of the mystery of their iniquity. 'Tis probable that many of their considerable proficients are not alike insighted into these secrets of darkness. Yea; that not a few of them, would readily & really profess their detestation of the perpetration of the villanies forementioned. All which notwithstanding, it were great defect of prudence, after so fair or rather formidable warnings past, and such prodigious apparitions present, not ti­mously to put our selves into a regular and necessary posture of de­fence. Alas, men know not their deceitfull hearts. At the same time, we may both hear Hazael saying, But what is thy ser­vant a dog, that he should do this great thing? and see the man of God weep, foreseeing the evil that he would do unto the children of Israel. Be it so that many are led away in their simplicity, yet a discerning spirit may well doubt, that neither Achitophels head, nor heart, is wanting in the design. Besides, why should not men of the same Spirit (temptation & opportunity concurring) be looked at as too like to walk in the same steps? From the same root, reason teacheth us (if nor maturely prevented) to expect the same fruits: from the same principles, the same issues: from the same cause, the same ef­fects. To give warning is the duty of the watchman; to take warning is the duty of the Citty. The experiences of generations foregoing, [...] the instructions of generations following. The history of the experiments of others is our advantage. The improve­ment thereof in season will be not only our duty, and wisedom, but also a token of mercy. The woe's of Ancestors, ought to be the warning of Successors.