The Loyal Baptist, Part 1 – Part 2

The Loyal Baptist · Part 1 – Part 2

The Loyal Baptiſt: OR AN APOLOGY FOR THE BAPTIZED BELIEVERS. CONTAINING I. His humble Reſolution to be a conſtant Conformiſt to the Scriptures, and eſpecially in theſe four great Duties, viz.

1. To Honour all Men.

2. To Love the Brotherhood.

3. To Fear God.

4. To Honour the King.

According to 1 Peter 2. 17. II. His unfeigned endeavour for Unity in the Truth with the Church of England; wherein is ſhewed what … a diſtinction in Communion between the Parochial … thoſe of the Baptized Believers: Wherein fourteen … lately publiſhed by Mr. N. T. M. A. in defence of Infant-Baptiſm, are conſidered, and anſwered. III. His Plea for Church-Aſſemblies to be permitted to the Baptized Believers. To which purpoſe is declared, IV. The Nature of his Call to Chriſtianity, and to the work of the Miniſtry. OCCASIONED By the great and long continued Sufferings of the Baptized Believers in this Nation.

BY THOMAS GRANTHAM, a Servant of Chriſt.

Job 21. 4.

As for me, is my complaint to …? And if it were ſo, why ſhould not my Spirit be troubled?

Cauſabon's Birth of Hereſy, c. 3. p. 11.

In all Ages Men have never been contented with the true Adoration inſtituted by God: But inſtead of external Signs inſtituted by God, —they have forged and brought in their own Inventions.

London, Printed for the Author, and are to be Sold by Tho. Fabian at the Bible in St. Paul's Church-yard, 1684.

The Loyal Baptiſt: OR AN APOLOGY FOR THE BAPTIZED BELIEVERS. BEING ALSO An Earneſt Perſuaſive to them and all Chriſtians, to ſtudy to be Quiet, and do their own Buſineſs, in theſe important Particulars, VIZ.

I. To Honour all Men.

II. To Love the Brotherhood.

III. To Fear God.

IV. To Honour the King.

Delivered in two Sermons upon 1 Pet. 2. 17.

By THOMAS GRANTHAM, a Servant of Chriſt.

My Son, fear thou the Lord, and the King: and meddle not with them that are given to change.

Prov. 24. 21.

But—whether it be right in the ſight of God, to hearken unto you more than unto God, judg ye?

Acts 4. 19.

London, Printed for the Author, and are to be Sold by Tho. Fabian at the Bible in St. Paul's Church-yard, 1674.

To all the Baptized Believers in England, &c. Grace and Peace through Chriſt our Lord be multiplied.

THE great Apoſtle St. Paul, having taught the Chriſtian Churches in Creet their Duties towards God, and towards Caeſar; and leaving Titus (a Meſſenger of the Churches) behind him there, very ſtrictly warns him to put them in mind of their Subjection to Principalities, and Powers, and to obey Magiſtrates. Knowing how impoſſible it would be to propagate the Profeſſion of Chriſtianity, if Chriſtians did not adorn their Profeſſion with a meek and harmleſs Converſation towards all Men, and eſpecially by their Obedience to thoſe in Authority.

And conſidering the manifold Temptations that attend Chriſtians in theſe days upon that account, I thought it my Duty, as one that has obtained Mercy to be faithful, to do my beſt in giving warning to my Brethren, leſt any of them ſhould be enſnared with ill Principles, or ſpecious Pretences, to ſpeak or do any thing that may be inconſiſtent with Goſpel-Rules, either in things relating more immediately to Almighty God, or to the King's Majeſty, and thoſe that are in Authority under him.

Such heady Perſons there were in the Apoſtle's Days, and therefore the leſs ſtrange if now ſome ſuch be found in the beſt of Churches, as are not afraid to ſpeak Evil of Dignities: All Ages and ſorts of Chriſtians have been troubled with ſuch Evil-Workers. And as it hath been the care of faithful Men all along to proteſt againſt them, that the Truth (which ſuch Wretches only prophane by their Profeſſion of it) might not be worſe thought of becauſe of them; So let it be our care to bear a faithful Teſtimony against all ſuch in theſe Days.

And I beſeech you Brethren, whom God hath made as Guides to the rest, that you give all diligence to teach and inſtruct thoſe under your Charge, in the Duties which pertain to every ſtate of Life; as well as in things which pertain to the Worſhip of our Gracious God: For theſe are the things which become ſound Doctrine, and of theſe our Obedience to Magiſtrates is not the leaſt. I commit the enſuing Diſcourſes to the Conſideration of all Chriſtians, and to the Bleſſing of God, and remain,

Your Brother, and Servant in the Goſpel, THO. GRANTHAM.

p. 1The Loyal Baptiſt: OR AN APOLOGY FOR THE BAPTIZED BELIEVERS. BEING ALSO An Earneſt Perſuaſive to them all, to ſtudy to be Quiet, and to do their own Buſineſs, in theſe important Particulars, VIZ.

I. To Honour all Men.

II. To Love the Brotherhood.

III. To Fear God.

IV. To Honour the King.

Delivered in ſeveral Diſcourſes upon 1 Pet. 2. 17. Honour all Men, Love the Brotherhood, Fear God, Honour the King.

THis great Apoſtle, St. Peter, having preached Chriſt in many Countries, thought it meet to leave ſome Monuments of his holy Doctrine with all the Churches. And having in two ſacred Epiſtles aſſured them of the certainty of the Doctrine which he had preached, and that it was no Fable or new Device, but the very Truth which from the Beginning God made known to his Prophets: He then exhorts them to p. 2Stedfaſtneſs, and to hope to the end for the grace or fulneſs of Glory, which ſhall be brought to all true Chriſtians at the revelation or ſecond coming of Chriſt.

He warns them to beware of Sin, chiefly that root of Malice, Envy and Hypocriſy, (for theſe are uſually complicated in one): for as it gave being to all our Miſery, and has been all along the ruine of Nations, Churches, and Communities; ſo we are advertiſed that it will abound towards the end of the World.

To avoid this damning Iniquity, we are willed to conſider our new Birth, and as new-born Babes to evidence our delight to be in the ſincere Milk of the Word of God, not in the Vanities of this World, where we are but Pilgrims and Strangers; aſſuring us, that as Chriſt is the ſure Foundation to ſupport his Church: So, (however ſome Builders do ſet him at naught) he is the Head of the Corner, and will certainly in time confound the Diſobedient, 1 Pet. 2. 7, 8.

Howbeit, leſt Chriſtians ſhould be too impatient of the ſeeming delay of Chriſt's Exaltation, and of the manifold Tribulations which in the mean time they muſt ſuffer; he further warns them to be of an obedient and ſubmiſſive Spirit to ſuch as are in Authority, and to adorn their Profeſſion, by an honeſt Converſation, as the beſt way to ſilence their Oppoſers; For ſo is the Will of God, that with well-doing ye may put to ſilence the ignorance of fooliſh Men, 1 Pet. 2. 15. For tho it be very true that all Chriſtians are the Lord's Freemen, 1 Cor. 7. 22. yet they may not maliciouſly deſpiſe any Man, nor diſhonour any Man, much leſs any that are in Authority: Chriſtianity being indeed the greateſt Obligation that any Man can be under, to preſerve and chearfully to give to all their Dues, in reſpect of Love, Honour, Fear, Tribute, Cuſtom, &c. God is to have the things which are God's, Princes the things which are theirs, and all Men (as well thoſe that are not Chriſtians as thoſe that are) muſt have that Love and Honour which is their Due even from the Servants of Chriſt.

Thus then we approach the Text; which calls upon us to Honour all Men, Love the Brotherhood, to Fear God, and to Honour the King. In which Directions is briefly contained the whole duty of a Chriſtian Man. As,

p. 31. His Duty in general to Mankind, Honour all Men.

2. His particular Duty to the Church of God, Love the Brotherhood.

3. His ſpecial Duty to Almighty God, Fear God.

4. His Obedience to the Higher Powers, Honour the King.

In opening theſe Words, we ſhall conſider the genuine import of them.

1. Honour all Men. (1.) The Word Honour here, according to the Greek, may be underſtood thus, Eſteem all Men highly, value all Men at an high Price, or count them precious: And hence, Tremelius reads the place Omnem Hominem in Honore habite, have all Men in high Eſteem or Honour. And in this Direction is implied that lowly and gracious Spirit, that friendly and amicable Temper which all Chriſtians ſhould have and evidence towards Mankind: for he that is not of a lowly Spirit, cannot Honour all Men. (2.) By All Men, we muſt not here admit of the exception of any Man as ſuch; but foraſmuch as they are all the Off-ſpring of God, it is the Will of God that a due eſteem be given to them all, as the moſt noble part of his Creation under the Sun;—And but a little lower than the Angels, Pſal. 8.

2. Love the Brotherhood. By Love here we may ſafely underſtand, a more ſpecial kind of Love than that which we owe to all Men, which is well expreſſed, in the 2 Epiſt. of John, Whom I love in the Truth, for the Truths ſake which dwelleth in us. Hence ſome of our Tranſlators render the Words thus, Love Brotherly Fellowſhip. And the Rhemiſts tells us, that This Speech often commendeth the Ʋnity of all Chriſtians among themſelves.

3. Fear God. The Original imports an awful dread, or ſuch a Fear as cauſeth Trembling; and 'tis the ſame Word uſed, Mat. 10. 28. where it is evident ſuch a Fear is intended: But rather fear him which is able to deſtroy both Soul and Body in Hell. By the Fear of God therefore in this place, we muſt underſtand the dutiful Obſervance of his revealed Will (for ſo the Fear of God is ſometimes taken) as ever we expect to ſee his Face with Comfort: and here the Fear of Man is excluded, becauſe it brings a Snare, Prov. 29. 25. and is a fatal prevention to the Service of God.

p. 44. Honour the King. (1.) The Word foreign does not barely ſignify Honour, or Eſteem, in this place; but a magnificent or ſplendid kind of Honour: for ſo hath the Lord ordained for his Vicegerents, giving them the Title of Gods in Pſal. 82. 6. (2.) It is carefully to be conſidered what King is immediately meant in our Text: he could be no King of Iſrael, for the Kings of Iſrael had failed long before this Epiſtle was written; and tho Chriſt was born King of the Jews, yet he did not enter upon his Regality with reſpect to the Government of that, nor any other Nation: but plainly tells us, His Kingdom is not of this World. Nor did the Apoſtle ſpeak of any Chriſtian King, for as yet None of the Princes of this World knew Chriſt, 1 Cor. 2. 8. The King therefore here immediately intended was an Heathen King, the King of the Romans, who at that time (as Hiſtorians relate) was both of very wicked Life, and Idolatrous in his Religion, calling himſelf Pontifex Maximus, as being chief about the Worſhip of Jupiter. And yet, S. Peter will have him honoured even by thoſe who had put themſelves under the Yoak of Chriſt, their Heavenly King. And St. Paul expreſly requires the ſame, Rom. 13. 1. Wherefore from the Text thus explained, we ſhould learn theſe four things.

I. That Chriſtians muſt by no means be of an haughty, ſcornful, nor wrathful Spirit towards any Man; but of an humble and gentle Behaviour, to pay the Debt of Honour to all, and to eſteem them precious.

II. Brotherly Fellowſhip, Love and Concord, are to be ſought for, and maintained by all Chriſtians, one with another, as ſuch.

III. Chriſtians muſt have an awful Fear of God before their Eyes, that in Matters of Religion they may ſerve him only, and not provoke him by ſinful Courſes, nor by the Fear of Man.

IV. Chriſtians are bound by Goſpel-Rules to be good Subjects to Princes, to honour their Perſons, and conſcienciouſly to obey their Authority.

p. 5Theſe Propoſitions do harmonize with the Doctrine which is according to Godlineſs.

For the Firſt; That Chriſtians muſt by no means (as they tender their claim to the venerable Title of Chriſtian, and to any part in the Kingdom of Chriſt) be of an haughty, ſcornful or wrathful Spirit againſt any Man, is a Doctrine needful to be proclaimed by an heavenly Herald, by the Voice of an Archangel, even to that part of the World called Chriſtendom: For who can ſufficiently bewail the almoſt utter Abſence of this gracious Spirit, which abounded in the Author and firſt Profeſſors of Chriſtianity; and the undeniable Appearance of a Spirit of a quite contrary nature at this day, in all parts of the World where Chriſt is named? From whence come Wars and Fightings? Come they not hence, even from Pride? as it is written, Prov. 13. 10. Only by Pride cometh Contention. What greater Injuries, Indignities, and Diſhonours can be offered by Mortals one towards another, than are amongſt the ſeveral Orders profeſſing Chriſtianity? yea, very often by Men of the ſame Order, one towards another? So very far are the generality of Chriſtians from obeying the Voice of our Text. And look how far they are gone from the Spirit of Humility and Tenderneſs, which leads all that have it to eſteem Mankind very precious; ſo far they have loſt the Chriſtian Religion, as will appear in proving the firſt Propoſition. To which purpoſe,

1. We ſhall give precendency to our Lord Chriſt, who perceiving an haughty Spirit peeping forth in his choſen Diſciples, even then whilſt the very Mirror of Meekneſs and Humility was before their Eyes, does ſolemnly denounce unto them, (and in them to all Chriſtians) that except they were converted, and became as little Children, they ſhould by no means enter into the Kingdom of Heaven. Luke 18. 15. And therewithal gives notice of a Wo impending or coming upon the World, from that Spirit of Pride and Ambition, in this ſo early an appearance of it, which yet notwithſtanding ſeems to have over-run the Church in all Ages, to the Scandal of Religion. But would ſo ſmall a Fault in the choſen Diſciples, (as it may ſeem, in reſpect of that which is now every where to be found) ſhut Heaven againſt them, unleſs thoſe converted Souls were converted in that Caſe? Let us tremble to think of this.

p. 6It's clear from this Inſtance, that ſuch as are of an haughty Mind, cannot honour all Men. They are Bladders puffed up with this Wind; break this Bladder, there is meer Emptineſs. Their Goodneſs vaniſhes, when they cannot lift themſelves above others. Whereas the truly gracious Soul ſtudies how to ſerve God, and all Men for his ſake; and thus to honour them, is the greateſt Reſpect that any Chriſtian can give to Men. Thus did our Lord himſelf honour all: He took upon him the form of a Servant. Phil. 2. 7. And indeed his great Deſign in his Life and Doctrine, was to reſtore Mankind to a State of Grace, and Reconciliation with God, and thereby to Amity and Concord one with another.

2. Next to our Saviour, let us hear his beloved Diſciple John. He often ſpeaks to the whole Church under the Title of Little Children; and the Metaphor is very fit for Chriſtians, as in other reſpects, ſo chiefly in this, to put them in mind, they muſt in no wiſe be of a lofty and wrathful Spirit. He tells us, the Love of God is not in thoſe Men, who have the Pride of Life in them, 1 John 2. 15, 16. They cannot honour, eſteem, or count all Men precious, till that Image of Chriſt, which ſtandeth in Humility, be formed in them.

3. The Apoſtle Paul, 1 Cor. 10. 32, 33. does not only teach the Brotherhood, that they muſt ſhew all Meekneſs to all Men, and give no Offence to Jew nor Gentile; but puts himſelf (as becomes all true Miniſters of Chriſt) for a Patern to the Flock. Tho (ſaith he) I be free from all Men, yet I have made my ſelf Servant unto all, that I might gain the more.—I am made all Things to all Men, that I might by all means ſave ſome. 1 Cor. 9. 19, 20, 21, 22, 23. How precious did he count the Jewiſh Nation! (tho they generally hated him) he could be content to be undone himſelf, rather than they ſhould be loſt. Rom. 10. 1. And no leſs concern'd for the poor Gentiles, that they alſo might be happy. Rom. 15. 16. And hitherto did tend the Scope of all his Labours, to warn, teach, and to preſent every Man perfect in Chriſt Jeſus. Col. 1. 28.

4. And foraſmuch as the Tongue is the ordinary Witneſs of the Spirit of Pride, and that whereby all Men are incident to diſhonour one another, he ſtrictly obligeth all Chriſtians to let their Speech be always with Grace, ſeaſoned with Salt, that they may adminiſter Grace to them that hear them. Col. 4. 6. And he that will obey our Text, to honour all Men, muſt remember that he ſpeak evil of no Man, (an Impiety which God knows even reigns amongſt p. 7Chriſtians.) The Tongue is an unruly Member, a World of Iniquity. And hence the Apoſtle James is very bold, telling us, our Religion is vain, if we bridle not that Member. Jam. 3. 9, 10, 11, 12, 13. How can that Tongue be fit to bleſs God, to profeſs the Chriſtian Religion, which is exerciſed in curſing, ſpeaking evil, or wiſhing ill to any Man? My Brethren, theſe Things ought not to be. Doth a Fountain give ſweet Water and bitter at the ſame place? This is not to be found in Nature, nor to be expected in Grace. Chriſtians muſt be known to all Men by their Fruits of Righteouſneſs, Meekneſs, Goodneſs, and Faith; otherwiſe Men ſhall never be moved to glorify God in their behalf.

5. That Chriſtian who will honour all Men, muſt love all Men; without this, he cannot eſteem them, nor count them precious. Whom we love not, we have no delight to honour. It is in a manner peculiar to the Chriſtian Doctrine, that Men ſhould love their Enemies, pray for them that perſecute them and deſpitefully uſe them. Let us therefore pay this Debt, to honour all Men in Love. He that will do this, muſt bear Mankind upon his Heart in Prayer and Supplication. 1 Tim. 2. 1. This is a Leſſon for Chriſtians, as ſuch, they muſt love their Neighbours as themſelves, and all Men are their Neighbours. The Royal Law obliges them to it; Jam. 2. 8. If ye fulfill the Royal Law according to the Scriptures, Thou ſhalt love thy Neighbour as thy ſelf, ye do well; but if ye have reſpect to Perſons, (that is, love one, and hate another) ye commit Sin, and are convinced of the Law as Tranſgreſſors. Were Chriſtians filled more with this Fruit of the Spirit, we ſhould ſee an end of theſe Animoſities, opprobrious and abuſive Epithets, or Brands of Reproach and Infamy, which are daily caſt upon Men, and too frequently found among Chriſtian Men. It is to be lamented, that Men who are precious in the eſteem of God, ſhould not be eſteemed ſo by one another.

But honour all Men, ſays our Text; and the Arguments to enforce the Duty are many, of which, ſome we will urge in this place, and the firſt ſhall be this:

Firſt; They are Men as well as our ſelves, our Equals by Creation, the Workmanſhip of the Hands of the ſame God; and therefore are we bound to honour all Men, as Men; nor can we ſlight, deſpiſe, or diſhonour them, but we diſhonour our ſelves: p. 8For they are Fleſh of our Fleſh, and God hath made of one Blood all Nations of Men, to dwell upon the Face of the Earth; and he is the God of the Spirits of all Fleſh. And thus we have all one Father; as one God hath created us, we are all his Off-ſpring: not as ſome prophanely have ſaid, that Man is no more God's Off-ſpring than an Hog; for he did not conſult the Creation of any thing, as he did the Creation of Man, Gen. 2. Nor did he breath into the Noſtrils of Hogs, the ſame Spirit of Life and Wiſdom which he breathed into Man. David admires the Goodneſs of God in the degnified State of Man, Pſal. 8. 4, 5. And let us beware of baſe thoughts concerning Man, leſt we value him no more than the Beaſts of the Field, and ſo diſhonour him, whom God created in great Honour, and to this day (notwithſtanding his Fall) hath ſet him over the Works of his Hands. All Men are our Brethren, let us honour them as ſuch; for what Brotherhood ſoever we attain, yet our humane Fraternity is antecedent, and not made void by any Poſt-Fraternity, which is good, but rather more indeared. This was ſeen in St. Paul, the nearer his Relation was to God upon the account of Chriſtianity, the more was his Love, and the greater his Sorrow for his Brethren according to the Fleſh, Rom. 9. 2. Let not Chriſtians think, that their Relation, nor Obligation of Nature to Mankind, is deſtroyed or made leſs, by their being Chriſtians; ſuch a vain Conceit will alienate us from our own Fleſh, and make us quite pervert the Text, which puts us in mind that our Religion does ſtrongly engage us to honour them all. It was a Vertue in the Philoſopher, who would not be accounted of this or that Nation, Tribe, or City, but entitled himſelf a Citizen of the whole World; meaning, he had an equal reſpect for Mankind; and if his Relation might be an Honour, he would be related to them all, that he might honour them all.

Secondly; Chriſtains muſt honour all Men, becauſe God himſelf hath honoured them all, ſetting his Love upon them, and manifeſting it to them, and that divers ways: As,

1. In the common Acts of his Providence, of which we have an excellent Account in the 107th Pſalm, to which I refer you. It is he that giveth them fruitful Seaſons, filling their Hearts with Joy and Gladneſs; he gives them Life and Breath, and all things. Hence they (even all Nations) are called his People, and the Sheep of his Paſture, Pſal. 100. 1, 2. and upon this very ground p. 9are required to pay their Debt of Thankfulneſs unto him.

2. God has greatly honoured Mankind in the gracious Act of Redemption; I ſay, in this he has greatly eſteemed all Men, and counted them very precious. That God hath done this for all Men, nothing can be more plain than theſe Teſtimonies: There is one God, and one Mediator between God and Man, who gave himſelf a Ranſom for all. 1 Tim. 2. 6. We ſee Jeſus made a little lower than the Angels, for the ſuffering of Death.—That he by the Grace of God ſhould taſte Death for every Man. Heb. 2. 9. For all have ſinned, and come ſhort of the Glory of God, being juſtified freely by his Grace, through the Redemption which is in Chriſt Jeſus. Rom. 3. 23, 24. He is a Propitiation for our Sins, and not for ours only, but alſo for the Sins of the whole World. Surely he that againſt the Light of theſe plain Teſtimonies, can or will think that God neglected the greateſt part, or any part of Mankind, in the moſt important Buſineſs of Redemption, muſt needs have a very low eſteem and diſhonourable thoughts of that part of Mankind, cannot value them much above the fallen Angels or Devils, for whom no Ranſom was given; and conſequently they cannot honour all Men. The Devils are but Sinners, ſhut up to the Judgment of Eternal Fire, without means of Recovery; and theſe Men, that narrow up the Redemption of Man to the Elect only, ſhut up the remainder of Men in that Condemnation which is inevitable. And what Honour can belong to ſuch? How ſhould we count them precious, if indeed God hated them from all Eternity? It is not ſaying, That we know them not by Name, and therefore ought to honour all Men, that will ſalve the Buſineſs: For the truth is, if we heartily honour all Men, we muſt be ſure that God would have us do ſo; and of this we cannot be ſure, if we think God made them only to damn them: For if the Eſteem or Honour which we give to all Men, proceed not from ſincere Love to them, and Deſire of their Happineſs, it is but Hypocriſy, no true Honour; for the Honour which we owe to all Men, is not founded upon any thing wherein they are dignified above us, but upon thoſe Bleſſings or Favours from God, which are common to us all, and wherein he has made no difference between one and another. And therefore if we truly eſteem, love, and wiſh all Men well in the Caſe of their Salvation, me muſt believe that God does ſo too, or elſe we cannot do it heartily. Auguſtine's Speech here is worthy of Remembrance; O vehement Love! that God for Man's cauſe can vouchſafe to become p. 10Man! Who can hate Man, whoſe Nature and Likeneſs he beholds in the Humanity of God? Surely, if God has not loved all Men in Chriſt, we have no cauſe to count them precious, becauſe we ſee them not favoured in the Humanity of God.

3. That our God counts all Men precious, may be ſeen in the Order given, that the Word of Peace or Reconciliation may be preached to all Men, or, to every Creature; to be made known to all Nations for the Obedience of Faith. Mat. 28. 19. Rom. 16. 26. Surely this Meſſage, with the Meſſenger and Meſſengers that brought it to all Men, does ſtupendouſly evidence, how precious God accounts all Men. He may juſtly demand, What could have been done to evidence my Love to Man, and the precious Eſteem I have of him, which I have not done. Has he not ſent his Apoſtles, whoſe Words have gone to the uttermoſt parts of the Earth? Rom. 10. Yea, he hath ſent his Son, whom he hath made Heir of all Things; yea, he hath ſent thus to thoſe that would not accept theſe Tokens of Love, Eſtimation, or Honour. John 1. 11. Mat. 21. 38. Surely it is an Act of Honour towards the Party viſited, when the King comes to viſit the Beggar, yea, the Traytor. Whence is this to me, ſaid Elizabeth, that the Mother of my Lord ſhould come to me? And whence is this to Man, or what Honour hath God conferred upon Man, that our Lord himſelf ſhould come to Man, to redeem him by the Death of the Croſs, and to make all Men ſee what is the Fellowſhip of this myſterious Piece of Godlineſs, (which is God manifeſt in the Fleſh, &c.) by the Light of the Goſpel?

Thirdly; Chriſtians muſt honour all Men, becauſe this is one effectual way to recommend the Way of Chriſtianity, or the Truth which we profeſs, to the acceptance of all Men. And hitherto may be referred theſe and the like Rules; Walk in Wiſdom towards them that are without. If you ſalute your Brethren only, what do you more than others? The Servant of the Lord muſt not ſtrive, but be gentle towards all Men. Render to no Man Evil for Evil, but overcome Evil with Good. Shewing all Meekneſs to all Men. Giving a Reaſon of the Hope that is in you, with Meekneſs and Fear. That Chriſtian that ſhall walk towards all Men according to theſe Rules, ſhall certainly honour all Men, and greatly recommend the Truth to them all; for thus ſhall he himſelf become an Epiſtle of Chriſt, read and known of all Men. 1. Cor. 3. 2.

p. 11I ſhall conclude this firſt Doctrine with a ſolemn Proteſtation againſt all ſuch as would ſet up their Religion by Violence, Blood, and Treachery, by what Name ſoever diſtinguiſhed; for if this be their Scope, they have not known Chriſt, nor the Divine Power of Chriſtianity. Cain leads the Van to this unreaſonable Troop, who never did nor can honour all Men, till they be delivered from this Principle: No, they deſire to kill, that they only might be honoured. By this unchriſtian ſort of Chriſtians, what unſpeakable Butcheries have been committed! Hundreds of Thouſands in a neighbouring Nation, in this Age, cruelly deſtroyed. What Hangings, Burnings, and Tormentings all Europe over! And this pretendedly to advance Holy Church! As if our Saviour's Houſe muſt be built with Blood, when yet he plainly tells us, he came not to kill Men, but to ſave them, and ſharply rebukes his Diſciples, when ſuch a Spirit appeared in them.

And have we not ſeen a refined Generation, (as they would be thought) peeping forth, with the Name of Blood, or the ſmiting Principle, written on their Forehead, with direction to their Proſelites to pray, that God would deſtroy all Oppreſſior and Oppreſſors from off the face of the Earth? Lord! what is this? The greateſt part of Mankind peradventure are Oppreſſors in one thing or other; and muſt a Chriſtian pray for their Deſtruction, or for their Converſion? Sure the latter is the Duty of all Chriſtians. 1 Tim. 2. 1, 2. They cannot deſire ſuch a woful Day, but that Mercy may be extended, knowing that themſelves were ſometimes fooliſh, diſobedient, living in Malice, hateful, and hating one another. Tit. 3. But alas! do not theſe Men pray for their own Deſtruction? Who ſees not that ſuch a Principle is pregnant with Oppreſſion? O let all Chriſtians beware of it. And let us pray for them that hate us, perſecute us, and ſpeak all manner of Evil againſt us falſly, for his Names ſake, who hath called us not only to believe, but alſo to ſuffer for his ſake.

Thus leaving all Men of bloody, violent, and treacherous Principles, to conſider what Spirit they are of; how unlike our Lord Chriſt; how different from the Primitive Chriſtians; how contrary to Humanity it ſelf, which teaches all to do to others (not as they do) but as we would they ſhould do to us: We ſhall p. 12proceed to the next Point of Doctrine, grounded upon the ſecond Direction in the Text, Love the Brotherhood.

Doct. II. Brotherly Fellowſhip, Love and Ʋnity is carefully to be endeavoured and maintained by all Chriſtians.

This Brotherhood being not natural, but ſpiritual and myſtical, admits of a twofold Conſideration:

1. In the largeſt Sence the Word (and Uſe of it in Scripture) will bear.

2. In a more ſtrict and ſpecial Sence.

In the firſt, we muſt comprehend all that own the holy Scriptures for the Rule of Faith, believing in the only true God, the Father, Son, and Holy-Ghoſt, (for theſe three are one); that Chriſt died for our Sins, and roſe again for our Juſtification; that live ſoberly, according to the general Rules of Chriſtianity, tho they may be diverſly perſuaded in the Methods of Chriſtian Worſhip. Or I could be content, (if the State of Chriſtianity would bear it in theſe Days) to expreſs my ſelf in this Caſe in the Words of St. Paul, 1 Cor. 1. 2. All that in every place call upon the Name of our Lord Jeſus Chriſt; among whom he found Diverſities of Opinions, as well as Diſorders in practice of Ordinances. Not that he allows either, but labours to reform both, yet ſo as he would preſerve Amity among them as they were Brethren, tho ſome of them were carnal, 1 Cor. 3. others allowing themſelves a very dangerous Liberty in religious Matters, even to eat Things ſacrificed to Idols; ſome doubting of the Reſurrection, others very looſe in their Devotion at the Lord's Table; they were ſome tumultuous, others otherwiſe vicious, 2 Cor. 13. Now whether the Apoſtle, in his Exhortations to Unity, intends, that notwithſtanding theſe Errors they ſhould hold ample Communion with the Erroneous; or whether, upon adhering to Reproof by him given, and their obeying the Epiſtles which he ſent to them, he obliges them to maintain and uphold their Communion, is the Buſineſs to be conſidered.

The firſt it is not like to be, for then few Errors, either in Doctrine or Life, could break this brotherly Fellowſhip among Chriſtians. And then to what purpoſe are theſe Rules given? Mark p. 13them which cauſe Diviſions and Offences, contrary to the Doctrine which ye have learned, and avoid them. Rom. 16. 17. Withdraw your ſelves from every Brother which walks diſorderly, &c. 2 Theſſ. 3. 6. Surely all that can be required, as to Unity with theſe Chriſtians, is a brotherly Compaſſion, to encourage what we can the Truth they hold, or the Good they do; to hold with them in the common Cauſe of Chriſtianity, againſt the common Enemy of it. I conceive the latter to be the only ſafe way, viz. That notwithſtanding their great Carnality, Weakneſs of Judgment, or Frowardneſs in their erroneous Opinions, &c. if now they would receive the Counſel of the Lord's Meſſenger, or which the Lord by his Meſſenger had ſent unto them, that then the Brotherhood once found among them ſhould ſtill continue, tho they had too evidently forfeited their Privileges. Thus to take the Apoſtle's meaning, is to make him harmonize with himſelf. 2 Theſſ. 3. 14. If any Man obey not our Word by this Epiſtle, note that Man, and have no Company with him, that he may be aſhamed; yet count him not an Enemy, but admoniſh him as a Brother. But to take the Apoſtle in the firſt Sence, would make him irreconcileable to or with himſelf. So then, Paul did not adviſe the Faithful at Corinth, to hold ample Communion with thoſe of ill Life, and erroneous Principles in the neceſſary parts of Religion, ſuch as the Reſurrection, and Separation from Idolatry doubtleſs are; for he that denies the firſt, denies Chriſt to be riſen, makes the Apoſtles falſe Witneſſes, and the Faith of Chriſtians vain. 1 Cor. 15. 1, 2, 3. And the ſecond makes Men uncapable to ſerve God: Ye cannot drink the Cup of the Lord, and the Cup of Idols (or Devils.) 1 Cor. 1. 10.

Let us then conſider the ſecond, or more ſtrict Sence of the Word, Brotherhood, in our Text. And here we muſt take it, as it pertains to truly conſtituted and well-governed Societies of Chriſtians: For undoubtedly God intended to have the Chriſtian Religion ſtated and maintained in all Nations, according to the priſtine Simplicity of the Goſpel, without the mixtures of Legal Ceremonies, or humane Innovations: For when Jeſus gave commiſſion to his Apoſtles, to teach all Nations, baptizing them; and then, to teach them to obſerve all Things whatſoever he commanded them. Mat. 28. 19, 20. and gave being to this Order, to continue to the end of the World, it muſt needs be highly rational on the part of all ſuch, as do piouſly ſtand to this Form of Doctrine, as p. 14explicated and delivered to the Churches, Rom. 6. 17. Heb. 6. 1, 2. And conſequently it muſt needs be very pleaſing to God, and commendable in the Church, that his Inſtitutes be kept with the greateſt exactneſs, as they were delivered at first, 1 Cor. 11. 2.

For if once Variations in either the Doctrinal or Practical Parts of the Chriſtian Religion be admitted, there can be no certain duration of any Truth. A little Leaven leaveneth the whole Lump, Gal. 5. 7. And this the Apoſtle ſpeaks too, with relation to the Impoſition of ſome Legal Rites, which once had a Divine Original and Uſe in the Church of God, and yet now could not conſiſt with obedience to the Truth. Gal. 5. 7. Ye did run well, who did hinder you, that you ſhould not obey the Truth? Hence Saint Paul would not give place to St. Peter himſelf, (when too much ſymbolizing with legal Ceremonies, Gal. 2.) that ſo the Truth of the Goſpel might continue in the Churches of Galatia; plainly ſhewing, that as Light and Darkneſs cannot dwell together, ſo the Goſpel is excluſive of legal Ceremonies and humane Innovations. And ſeeing all muſt grant, there has been a very great departure from the Truth of the Goſpel, both in Doctrine and Practice, there cannot be a better Method (I ſuppoſe) thought on, to amend what is amiſs in the Chriſtian World, (and thereby to reſtore true brotherly Fellowſhip) than that uſed by our Lord, Mat. 19. 8. to reform a Corruption among the Jews, and ſuch an Error too as had a ſhew of Scripture-Authority for it, (I mean the Caſe of Divorce) yet our Saviour ſuppreſſeth that Cuſtom, by referring to the primitive Inſtitution of Marriage; From the Beginning it was not ſo.

And upon this Text, how well does our Brethren (I mean the Sober and Pious in the Church of England) defend themſelves againſt Popiſh Innovations, both in Opinion and Practice? One of them ſpeaks thus: As touching each of theſe Errors, we can ſay with our Saviour, in this preſent Correption of the Phariſees, that from the Beginning it was not ſo; and we care not whence they come, unleſs they come from the Beginning. This hath ever been (ſaith he) the Rule, the warrantable Rule to reform a Church. When Eſdras was intent on building the Temple, he ſent not to Epheſus, much leſs to Rome; he did not enquire into the Rituals of Numa Pompilius; but had recourſe for a Temple, to that of Solomon; and for a Rite, to that of Moſes. Indeed for Things meerly indifferent, (as he obſerves) there muſt be preſerved p. 15a Liberty in all Churches to conſult and do for the beſt. I dare not ſay as he, To make Conſtitutions; (for that's a great word) but to manage her Affairs with Decency, Order, and Charity.

But to come more directly to our Doctrine, which is, Brotherly Fellowſhip; Love and Ʋnity is carefully to be endeavoured and maintained by all Chriſtians.

Certain it is that our Love, as Chriſtians, may go much further than our actual Communion in all things Chriſtian, may do; and yet this Love it ſelf is a kind of Fellowſhip. The Angels have Fellowſhip with us, and acknowledg themſelves our Fellow Servants, Rev. 19. 10. and yet they do not partake with us in all our acts of Religion, but only by approbation and corroboration, in things which are well done. Now the beſt or moſt orderly ſort of Chriſtians cannot conceive a greater diſproportion between their Churches, and the Churches of the moſt erring (if but wellmeaning) Societies that conſcientiouſly profeſs Love and Obedience to Chriſt: And even hence, we are obliged to hold as much Brotherly Fellowſhip with them, as we can, eſpecially that of Love and Brotherly Compaſſion. For when we conſider, that even ſome of all ſorts of Chriſtians will rather dye, than baſely deny their Lord and Maſter, we cannot but have Fellowſhip with ſuch in our Spirits, whilſt it is the ſame (and not a feigned Chriſt) to whom they ſhew their utmoſt teſtimony of Love.

And this Conſideration alone, may ſuffice to take away that imbitteredneſs, which is too often found among Chriſtians diſſenting one from another: Let their Appellations be what they will, ſo that they believe in the true Chriſt, and live well, being alſo faithful to what they know. And tho they be never ſo angry with me for oppoſing them in their Traditions, or erring Notions otherwiſe, yet I muſt have a Brotherly tenderneſs towards them all for the Truths ſake which dwelleth in them. But now, for ample or full Communion, I ſee not how that can be attained and maintained, but where there is antecedent to it, an Union both in Doctrine and Practice, in things neceſſary to the true Conſtitution and Government of the Church of Chriſt. And ſeeing alſo our Differences about theſe things are not ſmall, or trivial; it cannot (I think) be better ordered, than that a Friendly Diſtinction, and Brotherly Forbearance be permitted as to ample Communion; for p. 16that Men cannot comfortably nor peaceably join together till they be agreed in theſe things.

I ſee not that the difference betwixt Paul and Barnabas was ſo great (as to the thing about which they differed) as the things about which Chriſtians differ in theſe days; and yet its certain their Contention being great (for foreign ſignifies provoking, gauling, and imbittered Speeches, and Minds, ſay the Learned) it is certain they could not tranſact their Affairs in the Goſpel together, but apart. And this was written perhaps to ſhew, that a competent Unity in Judgment muſt precede our actual Communion, and till that be attained among us, there is a neceſſity (in regard, partly of human Frailty, and partly in regard of ſome precious Truths) to forbear one another, without deſtroying the Truth to which we have attained reſpectively.

And this is the greateſt Love we can extend to one another, under theſe difficult Circumſtances.

1. To pity and heartily to pray one for another; for the Servant of the Lord muſt not ſtrive but be gentle towards all Men, in Meekneſs inſtructing thoſe that oppoſe themſelves.

2. There muſt be all Patience exerciſed, and Compaſſion ſhewed to the Ignorant, and thoſe that are out of the way, eſpecially where the ſcruple is tender and conſcientious. And in the mean time, the faithful Miniſter of God muſt hold faſt the form of ſound Words, he muſt teach the ſame Doctrine which was committed to his Truſt by the Apoſtles. He muſt warn others that they teach no other Doctrine. He muſt not give place to Jewiſh, or other Fables. And the Church muſt ſo walk in Chriſt, as they firſt received him, rooted in the Foundation-Principles, eſtabliſhed and built up in him: Not carried about with every Wind of Doctrine, but ſpeaking the Truth in Love, muſt endeavour to grow up into Chriſt in all things. In a word, it is the Duty of this Brotherhood to ſtick cloſe to the whole Councel of God, and not to partake with other Mens Sins, or Errors in Life or Religion; which cannot be done, where contrarieties in Doctrine and Practice about things neceſſary to the true State and Government of the Church of Chriſt, are allowed in the ſame Fellowſhip or Community.

Love the Brotherhood. This Fraternity are in a ſpecial manner to love one another.

p. 171. Becauſe God himſelf hath loved them with a ſpecial kind of Love: And if God ſo loved us, we ought alſo to love one another, 1 John 3. It is happy when the Love of Chriſtians is founded upon this bottom, viz. the Manifeſtation of God's Love to them, and not upon any thing of human Excellency; for this is to have Mens Perſons in Admiration, and not to admire this, Behold what manner of Love the Father hath beſtowed upon us!

2. Becauſe this is the ſweeteſt Manifeſtation, that we are the Children of God; for in this is manifeſt the Children of God, 1 John 3. 10. namely, that they love their Brethren: And every one that loveth, is born of God. And our Saviour makes it the true Character of Chriſtianity: By this ſhall all Men know that ye are my Diſciples, if ye love one another, Joh. 13. 35.

3. Becauſe this is the uniting Grace among Chriſtians, this makes their Society ſweet, their Fellowſhip deſirable, its a Fellowſhip of Love, Phil. 2. 1. This makes them like David and Jonathan, they are bound in one Girdle, and their Love was wonderful.

4. Becauſe this makes the Sufferings of Chriſtians eaſy; when thoſe that ſuffer love them, in defence of whoſe Faith they do ſuffer; and ſee themſelves beloved of their Brethren, even then when all Men ſeem to hate them. This made Paul himſelf rejoice in his Sufferings, Phil. 4. 10, 14. I rejoiced in the Lord greatly, that now at the laſt your care of me hath flouriſhed again,—Ye have well done that ye have communicated with me in my Affliction.

Let us touch the things briefly, which may be ſure Evidences of this Brotherly Love.

1. If then we love the Brotherhood, we are much concern'd about them in our Thoughts. For what is the Object of a Man's Love, is the Subject of his Meditation. All true Lovers know this by Experience; and let the Love of the Brotherhood exceed our Love in other caſes. An inſtance of this Love we have in St. Paul, Col. 2. 1, 2. For I would that ye knew what great conflict I have for you, and for them of Laodicea, and for as many as have not ſeen my Face in the Fleſh: That their Hearts might be comforted, being knit together in Love, &c.

2. If we love our Brethren, we bear them much upon our Heart in our Prayers; we cannot forget them if we rightly love them. Paul made mention of him in every Prayer of his whom he dearly loved, 2 Tim. 1. 3. Let all Chriſtian Brethren do ſo too, for we cannot p. 18do leſs for any of them, or for many of them we can do no more.

3. If we love the Brotherhood, we will eſteem them highly, according to the Vertues which we ſee in them, 2 John v. 1, 2, 3. And whom we love we will commend, and advance as much as we can, becauſe it's the native Property of Love to do ſo; as appears in the interchanges of Love in the Song of Solomon, between Chriſt and his Church: and is the way too, to encreaſe Love, as all Experience ſhews.

4. If we love our Brethren, we will to our beſt defend their Reputation againſt thoſe that injure them. Thus Paul vindicated not himſelf only, but thoſe faithful Miniſters which were with him, when ſome reported of them that they walked after the Fleſh, and ſaid, Let us do Evil that good may come; whoſe Damnation, for ſuch vile Reproaches againſt the Servants of Chriſt, he avers to be juſt.

5. If we love the Brotherhood, we will to our Power relieve their Neceſſities. For He that hath this Worlds Good, and ſees his Brother want, and ſhutteth up the Bowels of his Compaſſion, how dwells the Love of God in him? And ſaith another Apoſtle, If a Brother or Siſter be deſtitute of daily Food, and ye ſay, Be ye filled, and give them not thoſe things that are neceſſary, what doth it profit? Wherefore let Love be without Diſſimulation. Let it be fervent. For to this end were our Souls purified in obeying the Truth through the Spirit, even unto unfeigned Love of the Brethren, 1 Pet. 1. 22.

6. The laſt Evidence. If we love the Brotherhood, we will ſeek and preſerve as much as we can, the Peace of the whole, and the Proſperity of every part. Pray for the Peace of Jeruſalem (ſaith David) they ſhall proſper that love thee; for my Brethren and Companions ſake I will now ſay, Peace be within thy Walls, and Proſperity within thy Palaces. How greatly does the true Son of David, our Lord Jeſus, pray for this Bleſſing upon the whole Church, That they all may be one, as he and his Father are one? And what Chriſtian will not tremble to think of doing any thing againſt the tenour of his bleſſed Prayer?

I will conclude this point with a ſolemn Proteſtation againſt thoſe Evils which chiefly hinder the love of the Brotherhood; and the firſt is Pride.

p. 191. Only through Pride cometh Contention (ſaith the Spirit); when Men are admirers of themſelves, Proud, Boaſters; they ſoon become deſpiſers of thoſe that are good, and Enemies to the Love of the Brotherhood. Diotrephes being got to this point, preſently makes havock of the Church, by caſting the Brethren out of the Church that ſhewed their brotherly Love to the travelling Miniſters. And why? becauſe he loved to have the Preheminence, inſomuch as he ſpared not to undervalue the Apoſtle himſelf. Aproud Profeſſor cannot love the Brotherhood.

2. As all proud Men are Enemies to brotherly Love; ſo moſt of all ſuch as take themſelves to be infallible about things moſt diſputable, being vainly confident that God is oppoſed when their Impoſitions are not obeyed. Theſe Men commonly drive furiouſly, rend and tear, if their Mandates meet with diſlike or non-reception. Theſe Men will ever ſtand ſtrenuouſly upon Niceties, and make things which are doubtful, and meerly indifferent, to become neceſſary.

3. Thoſe who make Gain their Godlineſs, are great Enemies to Brotherly Love, theſe are called greedy Dogs by the Prophet, greedy Wolves by the Apoſtle; theſe ſeek their own, not the things of Chriſt. They are Enemies to him; their God is their Belly, they mind earthly things; they change with every Wind for Preferment. They are Lovers of their own ſelves. They teach things which they ought not, for filthy Lucres ſake. They love not the Brotherhood, but their Money.

Thus much to the ſecond Point. We come now to the third part of our Text.

Fear God.

Hence the Doctrine has been propounded thus.

Doct. III. Chriſtians muſt have an awful Fear of God before their Eyes, that in Matters of Religion they may ſerve him only, and not provoke him by ſinful Courſes, nor by the Fear of Man.

To come rightly to the performance of this Duty, we muſt endeavour to have a right knowledg or Belief of this God whom we p. 20are to fear, for this our Saviour makes to be the weighty part of our Religion, Faith, and the Fear of God. Now in this Faith, which anteceeds the Fear, Worſhip, and Service of God, we muſt conſider the Eſſence and Attributes of God. In the firſt, he is infinitely beyond the reach of our knowledg, or finding out unto Perfection. Job 4. 24. It is but a ſmall portion that we know (or can know) of him in this World.

Faith therefore ſatisfies it ſelf, with knowing that God is: or, that there is one God. That he is a Spirit Pſal. 90. 2. Rev. 4. 10. 1 Tim. 1. 17. Pſal. 147. 5. Prov. 15. 3.Ps 90:2Rev 4:101 Tim 1:17Ps 147:5Prov 15:3Eternal, Pure, Omnipotent, Immutable, Inviſible, Merciful, Faithful, Holy, Juſt and Good; and that he is infinitely and perfectly ſo, and whatſoever elſe may be ſaid to repreſent him Great and Glorious; Great in his Sovereignty and Dominion, Glorious in his doings towards the Children of Men. In a Word, Faith apprehends or believes this God to be, whatſoever his Word declares him to be, which together with his works of Creation and Providence are the Intelligencers to Mortals, his good Spirit alſo helping and illuminating all that heartily ſeek after him. Howbeit this Faith is not of the ſame magnitude in all that have it, but 'tis of the ſame Nature,—To all that have obtained like precious Faith with us, through the Righteouſneſs of God, and our Saviour Jeſus Chriſt, 2 Pet. 1. 1.

To fear God, is indeed a Duty incumbent upon all Men, and not upon Chriſtians only. And for the better performance of this great Duty, it is good to know the Cauſe, why Mankind of all other Creatures is bound to fear God; I ſay, Mankind only, of all ſublunary Creatures: for from other Creatures God expects not this, nor do they pay it to him, not having capacity, and ſo no neceſſity on them to do it. But they are ſubjugated to the Fear of Man, who is placed over them as Supream, Pſal. 86. 7, 8. Gen. 9. 2. Indeed I do not find that this Fear and Dread of Man, was upon the Creatures below him, till after the Earth was accurſed. It is true a Dominion was given Man over them in his innocent Eſtate, Gen. 1. 28. But that he ſhould have ruled them with Rigour, as now, I find not, but do conceive that the terrour of Man to the brute Creatures, and their Diſobedience to him, are Effects of the Curſe; and its certain the Curſe was the Effect of Sin. But in theſe things let us not be too curious.

p. 21Now whether in caſe Man had not ſinned, he ſhould have been obliged to fear God as now, or whether he ſhould have properly feared God at all, may be enquired here? To which it may be anſwered, That ſeeing God had endued Man with excellent Reaſon and Judgment, and yet put him in a mutable State, and gave him notice that his ſtate was ſuch, when he gave him a Law with a Penalty upon the Breach of it. In the Breach of which he ſhould ſurely dye, Gen. 2. 17. It follows that Man was even then bound to Fear, and to ſtand in awe of his Majeſty from the beginning before Sin was upon him. So that Sin is not the Original Cauſe of the Fear of God, but his Bounty towards Man, and abſolute Sovereignty over him, are the Grounds of it. And hence we may learn, how juſt, how neceſſary it is for us who are of the fall'n race of Adam, not only for that we are under theſe Original Obligations, and for that the Covenant which we are under as Chriſtians, tho a Covenant of Grace, yet is truly conditional (whatever ſome murmur to the contrary) to fear the God of Heaven, and to ſtand in awe of his Majeſty. Behold therefore the Goodneſs and Severity of God! on them that fell, Severity; but towards thee Goodneſs, if thou continue in his Goodneſs: otherwiſe thou alſo ſhall be cut off. Rom. 11. 22. Heb. 4. 1. But it is furthermore our Duty, for that we are more ſubject to err than Adam was, for all grant he had Free-will, and Sufficiency of Ability to ſtand had he uſed it. But tho ſome of us do hold we have a liberty of Will, yet we muſt all confeſs our Power to be very ſmall, without intervening Grace, either to reſiſt Temptations, or to do acts of Righteouſneſs. Not that we are ſufficient to think any thing as of our ſelves, but our ſufficiency is of God, 2 Cor. 3. 5.

There is a Diſtinction of Fear towards God much ſpoken of, to wit, a ſervile Fear, and a filial Fear. The firſt they would exclude from a Chriſtian. But if by ſervile Fear be intended no more than to fear God, as a good Servant is to fear his Maſter, I can ſee no reaſon to exclude it: If I be a Maſter, where is my Fear? ſaith the Lord. Mal. 1. 16. It ſeems God's Servants muſt fear him. But perhaps the meaning of the diſtinction is this: By filial Fear is meant an holy Dread, leſt we do any thing that is evil, or leave undone the thing that is good; and by ſervile Fear, is meant a Fear of Puniſhment only. If this be it, I ſhall ſay little to it, believing, whoever makes this diſtinction, would have all Men, and ſpecially Chriſtians, to fear God ſo as to depart from all Evil, and to do p. 22Good, leſt Judgment be the Portion of their Cup from the Lord.

Fear God; that is, ſtand in awe of his Majeſty, worſhip and ſerve him, and him only. 1 Sam. 12. 14. Only fear the Lord, and ſerve him with all your Heart. Pſal. 45. 11. He is thy Lord, and worſhip thou him. Thou ſhalt worſhip the Lord thy God, and him only ſhalt thou ſerve. Mat. 4. 10. This is God's Right, we muſt only pay it to him. When Peter was put upon this Strait, whether to pleaſe or fear Men, when his Service to God was the matter in queſtion, his Speech was very frank and reſolute, Acts 4. 19. Whether it be right in the ſight of God, to hearken unto Men more than unto God, judg ye. This then muſt ever become good Chriſtians in matters of Religion, to ſtick cloſe to that which is right in the ſight of God, however it may be countermanded by Man. The Condeſcenſions of holy Paul were ſo wiſely attempered, as even then when he was made all things to all Men, and paying his debt of Love to the Wiſe and Unwiſe, ſo as to be without Law to them that were without Law, and under the Law to them that were under the Law; yet he was not without Law to God, but under the Law to Chriſt; he would not ſin to pleaſe any, nor do Evil that Good might come: For the Fear of the Lord is clean, the Beginning of Wiſdom, and that which muſt keep us company all our days; elſe we lie open to the fiery Darts of Satan, which will both hit and hurt, where the Fear of the Lord is abſent. Therefore bleſſed is the Man that feareth always. This is that Grace which held Joſeph back from Uncleanneſs, Nehemiah from Self-endedneſs in God's Service, when others made it burthenſom: This did not I, ſaith he, becauſe of the Fear of the Lord.

Work out your own Salvation with Fear and Trembling, ſaith the Apoſtle. I trembled in my ſelf, that I might reſt in the Day of Trouble, ſaith the Prophet. I exceedingly fear and quake, ſaid Moſes. I am ſo troubled I cannot ſpeak, ſaid David. And ſhall we not exceedingly fear, and ſtand in awe of that Majeſty, which made theſe Pillars in the Church to tremble? Beware of a ſtupid and careleſs Spirit, for that will ſoon prove a revolting Spirit. Jer. 5. 22, 23. David makes that awful Fear of God an expreſs Duty to all; Pſal. 76. 7. Thou, even thou art to be feared; and who may ſtand in thy preſence, when once thou art angry? Without a godly Fear no Service to God is acceptable. Heb. 12. And he is therefore greatly to be feared in the Aſſembly of the Saints.

p. 23Thus much in general. We ſhall now endeavour to deſcribe the Man that walks in the Fear of God, in a few Particulars. And,

1. He that truly fears God, worſhips and ſerves him, muſt be delivered from the Fear of Man. When David is conſidering how to fear or ſerve God aright, Pſal. 119. 45. he tells us, he will walk at Liberty; he will have his Heart free from that which hinders due Obedience to God. And as to Matters of Religion, Chriſtians are Chriſt's Freemen. And therefore our Saviour (who was the moſt faithful to Caeſar that ever Man was) in this Caſe abſolutely prohibits the Fear of Man; Fear not him that can kill the Body. And it is certain, the Fear of Man brings a Snare, as appears in the Caſe of the Phariſees: They could not confeſs Chriſt, tho they believed in him, for they feared to be put out of their Synagogues; they loved the Praiſe of Men more than the Praiſe of God. He that thus fears Man, cannot fear God. Let us hear the Apoſtle Paul, he is plain; Do I now perſuade Men, or God? (that is, do I preach the Doctrine of God or Man?) if I yet pleaſed Men, I ſhould not be the Servant of Chriſt. We ſee here the Difference between a faithful Chriſtian and Miniſter of Chriſt, and thoſe that ſerve the Times: The latter always preach ſomething that is of Man, leſt they ſhould ſuffer Perſecution for the Croſs of Chriſt; the former fears neither Men nor Angels, ſo as to give conſent to another Goſpel, or any thing which perverts the Goſpel of Chriſt. Gal. 1. 4 to 11.

2. He that truly fears God, will give to God the Things which are God's. This Rule, of all others, ſhould be obſerved by Chriſtians, becauſe it proceeds from Chriſt himſelf, upon ſuch a ſpecial occaſion, Mat. 22. 21. as wherein the Right of Kings, and God's Right over Men are enquired into, and the Caſe determined by the Lord Chriſt, to the ſilencing his captious Adverſaries. Caeſar's Right muſt be given, and God's Right muſt not be with-held. Earthly Things, or our Obedience in Civil Caſes, is here ſtated upon Caeſar; there is therefore a neceſſity, that Obedience in Religious Caſes be due to God, or elſe he has nothing peculiar in or over us. Sith therefore God Almighty has reſerved all religious Obedience to himſelf, and that we muſt every Man give an Account of himſelf unto God, 2 Cor. 5. Let all that fear God, give to him in religious Performances, the Things which have his Image and p. 24Superſcription upon them, leſt he reject both the Offering, and the Offerer, with, Who hath required this at your hands? Did not God provide by his expreſs Law, that his Sacrifices ſhould not be changed at Man's Will, a good for a bad, nor a bad for a good? Lev. 27. 10. Does not Iſaiah cry out againſt them that preſumed to change God's Ordinances, as Breakers of the everlaſting Covenant? Iſa. 24. 5. It fared very ill with Nadab and Abihu, for offering that Fire which God commanded not. Levit. 10. 1, &c. The Corinthians were ſmote with Sickneſs and Death, for prophaning the Lord's Table with their own Supper, 1 Cor. 11. 22, 30. David himſelf was afraid of God, when he altered the manner of carrying the Ark of God, 1 Chron. 13. And this Inſtance made him afterwards give to God the Things that were God's, namely, to ſerve him in due Order, 1 Chron. 15. Let the Uſe of all be, to provoke us to ſerve God with godly Fear, to ſtand in awe of his Word, to ſerve him with all poſſible exactneſs, according to the very Rules therein contained, that we may have the Commendation of good and faithful Servants, as it was in the Caſe of Noah, Gen. 6. 22. Thus did Noah, according to all that God commanded him, ſo did he.

3. He that truly fears God, will ever preſerve a good Conſcience towards God. But this can never be, where the inner Man is not pure, and the Heart delighted with the Service of God. Of ſome we read, that they profeſs high, but their Minds and Conſciences are defiled, Tit. 1. 16. Others that ſo walked before the Lord, as to gain this Reputation, that they did that which was right in the ſight of the Lord, but not with a perfect Heart. 2 Chr. 25. 2. Now God is he that perfectly knows the Heart, and ſearches the Heart, and takes pleaſure in Uprightneſs; and he knows, and will make all Men know, that as the wilful Nectlect of Duties, I mean religious Duties, are an Evidence of an evil Conſcience; ſo the keeping back part, or ſerving God deceitfully, or ſerving God under a colour, without Conſcience of the Service, are the ſame, and ſhall, with the Perſons ſo worſhipping him, be rejected, as thoſe that do not fear God. For it ſhall come to paſs in the Day of the Lord's Sacrifice, that he will puniſh them that ſwear by the Lord, and that ſwear by Malcham; and them that are turned back from the Lord, and them that have not ſought the Lord, nor enquired after him. Zeph. 1. 5, 6.

4. He that feareth God, will not reſiſt the Power of Princes; yet will he do what God commands, tho all the Princes in the World forbid p. 25him; nor will he do what God forbids, tho all the Princes in the World ſhould command it.

What our Chriſtian Obligations to Princes are, I hope to ſhew, in handling the next Direction in our Text. We are here only to ſhew, that no worldly Power can make void what God commands, nor make that lawful which God's Word forbids. The God of Heaven forbids worſhipping or bowing down to Images or Idols, Exod. 20. Nebuchadnezzar commands the contrary, Dan. 3. 4, 5. under pain of ſuffering the fiery Furnace. Now this was a mighty Prince, to whom God had given a Kingdom, and great Glory; yet Shadrach and his Companions would not do his Command, but told him plainly, They would not ſerve his Gods, nor worſhip the Golden Image which he had ſet up. Dan. 3. 18. It has been the Unhappineſs of Earthly Gods, to countermand the Commands of the God of Heaven, without which there would have been but few Martyrs: But the greatneſs of their Multitude ſhews the certainty of this Truth, That God's Will muſt be obeyed, what Troubles ſoever attend us from the Princes of this World for ſo doing. Indeed I find this Doctrine owned by moſt. For the Papiſts themſelves, upon Acts 4. 19. ſay thus: If any Magiſtrate command againſt God, that is to ſay, forbid Catholick Chriſtian Men to preach, or ſerve God, this ſame muſt be their Anſwer, (meaning that Anſwer which Peter gave, &c.) tho they be whipped or killed for their Labour. And Dr. Fulk allows the Note, but yet would not have the Papiſts to have any benefit by it, (ſo partial are Men, when uppermoſt.) We ſee then, by conſent of Chriſtians generally, the Voice of God muſt be obeyed in Things religious, tho the Princes of the Earth ſay Nay. And to this agrees the holy Pſalmiſt, Pſal. 119. 23. Princes ſate and ſpake againſt me; that is, they ſat on the Throne, and dereed Things againſt him: But thy Servant did meditate in thy Statutes. He would not depart from the Ways of God, tho he was perſecuted. Pſal. 119. 161. Princes perfecuted me without a cauſe, but my Heart ſtandeth in awe of thy Word.

But here it may be fit to obviate an Objection.

It will be ſaid, Tho it is true, that all that fear God, are bound thus to obey God, and not Man, in Matters of Religion, and to ſuffer patiently, rather than to ſin; yet whether in Things indifferent, which p. 26are neither commanded nor forbidden; if Princes here make ufe of their Authority, Chriſtians are not bound to obey actively? As for Example, about the Place of Worſhip, &c.

To this it may be anſwered; Seeing God has forbidden no Place, if that were all the Buſineſs, he were a mad Man that would not actually obey; and conſequently he is bound to obey Authority in every Caſe that is like it; as thus: It is a Duty for a Nation, in a time of common Calamity, to humble themſelves by Faſting and Prayer; and doubtleſs 'tis beſt this be done at the ſame time, and none ſo fit to order this as the Magiſtrate: If therefore Authority command the tenth, twentieth, or thirtieth Day of ſuch a Month, for ſuch a Service, I doubt not but he ſhould be guilty of Sin, that ſhould in this refuſe ſuch Time, meerly becauſe it is appointed by the Magiſtrate's Authority. And if there be an hundred Caſes of this kind, the ſame Anſwer muſt be given in them all, for ought I ſee; or elſe under pretence of fearing God, we ſhall diſhonour the King, which is a Sin of an high Nature.

Tho Chriſtians be Subjects to Princes, yet Princes are Subjects to God, and in the Sphere where God has ſet them, can do nothing more pleaſing to him, than to promote the Intereſt of Religion, by diſcountenancing Prophaneneſs and Irreligion, and by giving Encouragement to the Lovers of it. But then as they are Subjects to Chriſt, they are Fellow-Servants with their Subjects, (yea, the Angels think not themſelves too high to be called ſo, Rev. 19. 10.) and therefore muſt with their Subjects be obedient to one Lawgiver, even Jeſus, and not aſſume Power to make Laws for the Conſciences of Men in Religion, nor to force them to go beyond their Knowledg and Faith in Things of that kind, ſeeing what is not of Faith is Sin, and we muſt every one give an Account of himſelf unto God.

5. The laſt Particular I ſhall inſiſt upon, as neceſſary to the true Fear of God, is to avoid Covetouſneſs and Worldly-mindedneſs. Covetouſneſs is ſaid to be Idolatry. And he that is a covetous Perſon, makes little further uſe of Religion, than to be a Cloak for his Iniquity; he fears not God, he ſerves not the Lord Chriſt, but his own Belly; for this he preaches, for this he prays, and without this he will do neither. Theſe are the Men that make Merchandize of the Word of God, ſuppoſing (as the Apoſtle ſaith) that Gain is Godlineſs. I meet with a notable Paſſage in p. 27our Engliſh Chronicles; in the ſixth Century, 'tis ſaid, The Clergy of Britain ſet all their Mind to ſerve God, and not the World, the Heart, and not the Belly: Wherefore then were they had in great Reverence and Honour. But as they encreaſed in earthly Treaſure, ſo they decreaſed in heavenly Treaſure. Fab. Chron. 5 part. cap. 134. Let all that fear God, beware of this evil Diſeaſe, eſpecially ſuch as are Miniſters of Chriſt. No Man can ſerve two Maſters; ye cannot ſerve God and Mammon, ſaith our Saviour, Mat. 6. 24.

Thus much of the Fear of God; let us now conſider the Debt which we owe to our King.

Honour the King.

Altho by the Order of our Text, we are to ſpeak of this weighty Subject in the laſt place, yet it is not the leaſt part of our Duty: For as the ancient Chriſtians were wont to ſpeak, ſo it remains an eternal Truth, That as God is above the Emperor, ſo none other is above the Emperor but God. And conſequently our Duty, next to Almighty God, is to our Prince; as we ſee here in our Text, the Honour of the King is provided for, next to the Fear of God. We have already ſhewed, in the opening of the Words, that the King here meant, or immediately ſpoken of, was an Heathen King, and a great Idolater in his Religion; and yet the Holy-Ghoſt does here oblige all Chriſtians, even of the higheſt Rank, to honour ſuch Kings, Peter himſelf, and conſequently all his Succeſſors not excepted; for indeed he had learned this Obedience of one higher than himſelf, even Jeſus Chriſt, and therefore muſt needs recommend the ſame to all Chriſtians. And hence the Doctrine is,

Doct. IV. All Chriſtians are bound by Goſpel-Rules to be good Subjects to Princes, to honour their Perſons, and conſcienciouſly to obey. their Authority.

1. To evince this great Truth, it may be needful to ſhew, That Kingly Power or Government is of God. Not in the Sence (prophanely objected by ſome Writers) wherein Plagues, Diſeaſes, and Puniſhments are of God; for the Apoſtle Paul doth expreſly contradict ſuch an ungodly Expoſition, Rom. 15. 1, &c. wherein he p. 28avers, even of the ſame Kingly Power ſpoken of by Peter, That it was ordained of God; that the Magiſtrate was God's Miniſter to the Chriſtian Man, (as well as any other) for Good, to execute Wrath upon him that does Evil. Which Word, Miniſter, refers evidently to him that bears the Sword of Juſtice, and not to the Power only, which yet he affirms to be of God, and confirms it by this Argument, For there is no Power but of God; the Powers that be, are ordained of God. And this is the only comfortable Ground of Obedience to the higher Powers, to be well ſatisfied in this, that whether it fall out our Obedience ſhall be active or paſſive, yet therein we conform our ſelves to the Will of God, or to his Ordinance; And he that ſhall reſiſt the Power, does reſiſt the Ordinance of God.

2. That Kingly Government is of God as clearly, if not more clearly than any other Form of Government, is very plain from the Text it ſelf, conſidered with the Context, verſ. 13, 14. Submit your ſelves to every Ordinance of Man for the Lord's ſake, whether it be to the King as ſupreme, or unto Governours, as unto them that are ſent by him, &c. Where Supremacy over all Perſons in Things Civil, is ſo clearly given to the King by God himſelf, even over Governours, as well as the People governed, that it muſt in no wiſe be denied.

3. If it be objected, that tho the Power Magiſtratical be of God, yet the Form or Mode of it is of Man, becauſe (according to the Greek) 1 Pet. 2. 13. may be read thus, Submit your ſelves to every humane Creature. To this I ſay; The Words, Humane Creature, are better underſtood of the Laws made by Humane Authority, than of the Magiſtrates themſelves: For as the moſt high God, and he only, can give Being and Power to a Divine Law, inſomuch that no Power on Earth can create ſuch a Law; ſo Earthly Gods, and none but they, can create and give Power to an humane Law; and Laws thus made, are rightly called Humane Creatures, or Ordinances of Men, (as our Engliſh expreſſes it.) And when Laws are thus made, tho they ſhould happen to be ill Laws, (as it ſometimes happens to be ſo) yet they muſt be obeyed, (either actively or paſſively) becauſe the Power Magiſtratical muſt not be reſiſted; only the Error of an ill Law muſt be refuſed by all faithful Men, eſpecially in Matters of Religion, as we have ſhewed before.

p. 294. This great Power which God hath given to Kings and Rulers of the Earth, to make Laws, is (as I conceive) the chief cauſe why they are called Gods, Pſal. 82. 6. I have ſaid ye are Gods, and all of you are Children of the moſt High: That is, becauſe of that reſemblance which they have to God himſelf, being decked with Power and Majeſty, to make and execute Laws (in this lower World) which concern the Children of Men as ſuch.

5. And as to the Form of Kingly Government (for this is all that I can find in my Text): Let us hear what God himſelf ſaith. By me Kings reign, and Princes decree Juſtice; by me Princes rule, and Nobles, even all the Judges of the Earth. What can be ſaid more in this caſe? If any ſhall ſay, 'tis not God, but Wiſdom that ſpeaks theſe Words, Prov. 8. 15, 16. I anſwer, it is Folly that makes the Objection, for this Wiſdom is the Voice of God, becauſe it is the Wiſdom of God. Kings are called the Lords Anointed. And not only the Kings of Iſrael, but even Heathen Kings alſo. Iſa. 45. 1. Thus ſaith the Lord to his Anointed, even to Cirus. Now Cirus was King of Perſia, Ezra. 1. 1.

6. If yet it be ſaid, that Government, but not the Form of Government, is of God, but of human Choice, &c. I anſwer, I ſpeak not of a Government to be formed, and not yet in being; but of one eſtabliſhed: and therefore, I ſay, the diſtinction is dangerous. But how ſhall it be a Power or Government without its Form? Does God make an Ordinance or any thing elſe without Form? If ſo, what can you call it? It is the Form that gives every thing to be, or at leaſt to be called what it is. It's bad venturing to ſay, that God makes an Ordinance, and leaves Man to form it, as to the Eſſentials of it. And ſeeing no Nation can long endure, without Government, nor that Government ſubſiſt without Form. It ſeems neceſſary that both be acknowledged to be of God; and conſequently, where the Form of Government is Regal or Kingly, it is of God, and as ſuch to be had in Honour.

That God does by his Providence order and permit Men to tranſact, order, and ſettle the Mode of Government, in Nations which yet are unſetled in that reſpect, does not prove that the Form or Settlement when made is not of God, or not to be eſteemed ſo; becauſe in ſuch an emergency, the Voice of the People, together with God's Providence, muſt herein be acknowledged the Voice of God. For thus in an ordinary way is that Saying true, p. 30By me Kings reign, and Princes decree Juſtice. By me Princes rule, and Nobles, even all the Judges of the Earth. It was the moſt high God which gave Nebuchadnezzar a Kingdom, Majeſty, Glory and Honour, Dan. 5. 18. who then may queſtion his Regal Power to be of God? It's ill murmuring, worſe diſputing, worſt of all to fight againſt God. Surely, if Nebuchadnezzar muſt have this Honour given to him as King, even by Daniel that Servant of God, becauſe by the Almighty he was thus exalted, altho otherwiſe he was a ſinful Man, a great Idolater; it muſt needs reſolve all doubts that may ariſe, about the warrantableneſs of Kingly Government, and all Chriſtians Obedience to it, with reſpect to all Kings under whom they live, whatſoever.

If it be objected, that ſome may uſurp Kingly Government, and ſome that have it may abuſe it.

I anſwer; Tho this be true, yet it is nothing to the purpoſe; for this is incident to all other Forms of Government. And when God permits ſuch things, it's uſually for the Sins of the People, as it is written, For the Tranſgreſſions of a Land, many are the Princes thereof, Prov. 28. 2. He gave them a King in his Wrath: But this was becauſe Iſrael had rejected God, and his Prophet Samuel. Otherwiſe God had promiſed to give his People a King, Numb. 23. 21. Yea, the Government of Moſes himſelf was after a ſort a Regal or Kingly Government, Deut. 33. 4, 5. If then it ſo fall out, that Kings or other Rulers do oppreſs their Subjects, I know no remedy for the Subject but Prayers and Tears, that God would turn their own Hearts more to his Fear, and the Heart of their Prince towards them; (For the Hearts of Kings are in his Hands:) And with patient Suffering, and humble Supplication, to ſeek for Favour. For Rebellion muſt by no means be admitted, For it is as the Sin of Witchcraft; being againſt God, as well as againſt the King, becauſe it is againſt the Ordinance of God. And hence Tertullian well ſaid, The Chriſtian knows that the Emperor is conſtituted of God. And ſaith the Prophet, I have delivered all theſe Countries into the Hands of Nebuchadnezzar: Who then may take them out of his Hand? Sure none but God, who ſets up one, and puts down another, as pleaſes him. For he that gives can only rightfully take away, and he doth ſo when Men abuſe what he gives. Mene, Mene, Takel Ʋpharſin, God hath numbred thy Kingdom, and finiſhed it,—and given it to the Medes and Perſians, Dan. 5. 25, 26.

p. 31If it be objected from that Paſſage, They have ſet up Kings, and not by me; that Kingly Government is of Man, not of God.

I anſwer; This rather proves the contrary, for here a diſorder only is reproved in the way of doing that, which they could not do rightly but by him, that is, God. They ſo ſet up a King, as they rejected God, that he ſhould not reign over them, 1 Sam. 8. 7. Hence it was that Samuel gave them that Reproof and Exhortation, 1 Sam. 12. 20. Ye have done all this Wickedneſs, yet turn not aſide from following the Lord, but ſerve the Lord with all your Heart. But God did not deny them a King: No, but he had given them direction how to chuſe them a King, Deut. 17. 14, 15, 16. And moſt certain it is, that of all Civil Governments which God hath ſet up in the World, Kingly Government is the moſt frequent, and permanent, ſo far as the Scripture gives any account of this Matter: And indeed it holds the neareſt reſemblance to that Government which God himſelf exerciſes over the World in general; For he is King of Kings, and his Kingdom ruleth over all.

Let us then come more directly to the Text, Honour the King. And,

1. Of the Honour which we owe to his Royal Perſon. We muſt eſteem it very highly, and behave our-ſelves towards him with that Fear and Reverence which belongs to him, as placed next unto God. My Son, fear thou the Lord and the King, Prov. 24. 21. Give unto Caeſar the things which are Caeſar's, and to God the things which are God's. So the Text, Fear God, Honour the King. We ſee the King holdeth the next place of Honour unto God. Hence Tertullian, perſonating the Chriſtians of his time, ſays, We honour the Emperour as a Man next unto God. And ſaith Optatus, Above the Emperour there is none but God, who made the Emperour. If we will honour the King's Perſon, or eſteem him highly, we muſt not only upon all ſit occaſions, give him (with Reverence) his Place and Titles of Honour; but alſo defend his Perſon with the hazard of our own, as thoſe did who would not ſuffer King David to hazard himſelf, ſaying, Thou art worth ten thouſand of us. Let us hate to think or ſpeak evil or contemptuouſly of him whom God hath exalted, and ſet over us.

p. 32We find a remarkable Inſtance of true Love and Loyalty to a Prince, 2 Sam. 15. 19, 20, 21. Here tho Ittai was willed by the King, not to put himſelf in danger for him, yet he anſwers thus, As the Lord liveth, and as my Lord the King liveth, ſurely in what place my Lord the King ſhall be, whether in Death, or in Life, even there alſo will thy Servant be. This poor exiled Stranger (for ſuch he was) ſhall riſe up in Judgment againſt many native Subjects, who have done quite contrary hereunto even in our days.

2. We muſt Honour him in Love. Sincere Love, and Loyal Affection, as he is King, can in no wiſe be wanting in a good Subject: Nor can we honour the King heartily, if we do not love him entirely. Now he that truly loves his Prince, has him much in his ſerious Thoughts, eſpecially when he prays to the God of Heaven: He will not then forget him whom he truly Loves, whom he honours in Love. If he love him, he will pray for him; perhaps that is all the good he can do his Prince; and in this a mean Subject may ſerve his King, as much as any, ſo that his Prayer be Serious and Godly. It is highly obſervable, how the duty of making Prayer for all Men, and particularly for Kings and Rulers, with Supplication, Interceſſion, and giving of Thanks, is required of Chriſtians; eſpecially of thoſe in the Miniſtry: That by the Miniſters conſtant and devout performance of this Duty in behalf of all that are in Authority, the Hearts of the People may be more endeared towards their Prince, and themſelves hereby inſtructed to perform their Duty, and manifeſt their Love to their Governours in like manner, 1 Tim. 2. 1, 2. And to enforce the Exhortation to this Duty, the Apoſtle tells us, that it is good and acceptable in the ſight of God our Saviour, verſ. 3.

3. The next Demonſtration of honouring the King, ſhall be taken from the manner of our Language, and the matter of our Diſcourſe when concerned to ſpeak of him, or of his Doings. In theſe we muſt hate the thoughts of Scurrility, or reflecting Expreſſions; for the Tongue is the Index of the Mind, and we are expreſly forbidden to curſe or ſpeak evil of the King, even in our Bed-Chamber; for theſe things are ſo odious, that Providence will fight againſt ſuch as do ſo, and the Iniquity of ſuch doings will return upon the Offenders: For a Bird in the Air ſhall carry the News, and that which hath Wings ſhall tell the Tidings, Eccleſ. 10. 20. Are they not marked out in Scripture for the worſt ſort of Men, that are not afraid to ſpeak evil of Dignities? More daring p. 33and preſumptuous than Angels, who are great in Authority, and may lawfully do more than Men, yet they dare not bring a railing Accuſation againſt the Devil, who is the Prince of Darkneſs; but they refer the wrong done to them unto God, who both can and will rebuke him. But why may not the good Angels rebuke Satan? Why they know (as wicked as he is) he could do nothing about the Body of Moſes, nor any thing elſe, without Licenſe from the Almighty: He muſt indeed be withſtood in his Temptations, but he muſt not be rail'd on it ſeems. And then what manner of Men are they that will take Liberty to rail on their Princes, if they do not what they would have them? Nay, tho they ſhould do Evil, yet muſt they in no wiſe be evil ſpoken of. Thou ſhalt not revile the Gods, nor ſpeak evil of the Ruler of my People, Exod. 22. 28. Acts 23. 5.

Object. But have not the Prophets reproved Kings when they did Evil?

I anſwer, Yea; God reproved them by his Prophets frequently. And no doubt that Men of God, ſuch as have Commiſſion from him, may and ought to deal faithfully with Kings and Rulers, when they do that which is Evil in the ſight of the Lord. But this is that which is intolerable, that the Errors or Infirmities of Princes ſhould be made the Subject of Mens Diſcourſe: Surely they are rather to be lamented before the Lord in ſecret. Is it meet to ſay to a King, Thou art wicked? and to Princes, Ye are ungodly? Job 34. 18. The true Sence of theſe Interrogatives is, No. It is by no means thus to reflect upon a King. St. Paul having ſpoken raſhly, Acts 23. 5. corrects and excuſes himſelf, by ſaying, I wiſt not, Brethren, that he was God's High Prieſt: For it is written, Thou ſhalt not ſpeak Evil of the Ruler of my People. Let Chriſtians beware of this evil Diſeaſe which reigns in theſe days. Let them remember, They are bound by Goſpel-Rules to Honour the King, next to God himſelf.

Thus much of the Honour which we owe to the King's Perſon.

Let us now conſider, how we are obliged by Goſpel-Rules to obey his Authority. And here,

1. Let the Subject conſider how much God has ſet him below his Prince, for Obedience ſeldom iſſues from a lofty Mind. It's not impoſſible for a Subject, in conceit, to be a Prince's Mate, and p. 34then Subjection is Death to him. That Paſſage concerning Mephiboſheth, the Son of Jonathan, 2 Sam. 9. 8. was written for our Learning. When he conſidered the Majeſty of King David, and his own Condition as a Subject; What is thy Servant (ſaith he) that thou ſhouldſt look upon ſuch a dead Dog as I am? Such ſelf-abaſing Thoughts in a Subject (eſpecially thoſe of low degree) does argue an Heart full of deſires to honour him whom God has exalted as his King, and a Mind willing to obey him. Let Chriſtians learn by this Example.

2. Our Saviour hath led us the right way: Give unto Caeſar the things which are Caeſar's. But what things are they? Why the Things which bear his Image and Superſcription. Whoſe Image and Superſcription is this, ſays Chriſt? They ſay, Caeſar's. Therefore, ſaith Chriſt, Give unto Caeſar, &c. We may hence fairly infer, that whatſoever bears the King's Authority, or is required in his name, muſt be obeyed. Submit your ſelves to every Ordinance of Man, for the Lord's ſake, whether it be to the King as Supream, or unto Governours, as unto thoſe that are ſent by him. Mark, if they be ſent by him, they bear his Image, or Superſcription, they repreſent the King; ſubmit, ſubmit, either Actively or Paſſively, here's no reſiſting, for here comes Caeſar. Only here it muſt be minded, Caeſar's Superſcription is only to be put to the Ordinances of Man. None can put a Divine Character upon a Law but God; and we muſt give to God the things which are God's, Divine Obedience, or Obedience in all divine things, to God; Civil Obedience, or Obedience in all civil things, to Caeſar. Thus has our Saviour divided the matter of Chriſtians (and all Mens) Obedience to God, and to Caeſar. Let us hold to this moſt juſt Settlement, a better cannot poſſibly be given.

3. St. Paul will have Chriſtians Subjection to Caeſar, to proceed from them of pure Conſcience, or for Conſcience ſake, Rom. 13. not only Wrath. And of this Reaſon wills that we give all the Aſſurance that we can to Princes, that we are heartily their Subjects; And willingly obedient in all things which concerns their Government over us. This Principle of Obedience in the Heart, will make our Obedience to Princes delightful and durable; they that have this good Principle in them, will never be weary of any reaſonable Labour, Service, or Hazard for their King: where it is wanting, the King can put no confidence in them. This is ſo reaſonable, ſo neceſſary, that he that hath not ſuch an Heart for his p. 35Sovereign, is unworthy the name of a Subject: He is no Subject. From this Principle, we are to pay tribute alſo, Rom. 13. 6, 7. and not grudgingly. And when Princes ſee Men ready, in conſcience of their Duty, to ſerve them as God's Vicegerents; how naturally will this draw back again the influence of all Princely Favours? That Prince who is thus happy in the Obedience of his Subjects, will doubtleſs, as a Loving Father, contrive the beſt to make his Subjects happy under his Government.

4. How clearly is our Duty to our Superiors delivered by St. Paul, Tit. 3. 1, &c. Put them in mind to be ſubject to Principalities and Powers, to obey Magiſtrates, to be ready to every good work. Let the Power be in this or the other Form (for all Nations have not the ſame Form of Government) you muſt not diſpute that, you muſt chearfully obey, as becomes Men of a ready Mind, to do the good commanded by Magiſtrates; you muſt not ask whether they be Heathen Kings, or Chriſtian Kings: You muſt obey all Kings or Magiſtrates, For they are God's Miniſters, attending on this very thing; i. e. the Government of the World: a very neceſſary thing, without which human Society cannot ſubſiſt. Here is no Limitation of time for your Subjection to Princes, Powers, and Magiſtrates; you are under this Obligation ſo long as St. Paul's Epiſtle to Titus is Canonical. Let not then any idle Dream of the change of Diſpenſations ſubvert you from the ſimplicity of the Goſpel-Rules delivered in this great Caſe, in which the Happineſs of Chriſtian Men, as ſuch, is much concerned: For, who ſhall harm them if they be careful Followers of that which is good? 1 Pet. 3. 13. But if it ſo fall out, that notwithſtanding your care in this matter, ye muſt ſuffer for righteouſneſs ſake, then happy are ye, &c. for ſtill religious Obedience is due to God, and muſt be paid to him.

5. This place, Tit. 3. 1. commands Chriſtians to be ready to every good work. Obj. What if the Powers command otherwiſe? what then? For anſwer to this, we know we have an Obligation to obey God antecedent to that of our Obedience to Kings (as has been ſhewed.) He commands us to abſtain from every appearance of Evil, 1 Theſſ. 5. 22. Wherefore if the Power ſhall be ſo unhappy to command otherwiſe, as it fell out in the caſe of Nebuchadnezzar, Dan. 5. there the Penalty muſt be patiently endured. And then the Powers are ſtill obeyed. And tho ſome vainly upbraid us, that there either is no ſuch thing as Paſſive Obedience; or that our Obedience in this is like the Obedience of a Felon, when he goes to p. 36the Gallows, &c. Such blind Byards may be pleaſed to know, the Felon hath ordinarily nothing to chuſe, but muſt neceſſarily dye: whereas the ſuffering Chriſtian has Life and Liberty offered if he will but worſhip ſo, or ſo. Now here he chuſes rather to ſuffer, than to do that which he conceives (at leaſt) to be ſin in the ſight of God, that ſo he may be a faithful Witneſs for God; and therein a Bleſſing to his Prince and to his Nation, which is his only way to ſilence the Ignorance of fooliſh Men; whoſe unwary Objections reflect not only upon all true Martyrs ſince the World began, but upon Chriſt himſelf, who for this cauſe was hated and perſecuted, becauſe He bore witneſs to the Truth, Joh. 18. 37. and that the Works of the World were Evil, John 7. 7.

6. But if it ſhould happen that Princes ſhould ſome way intrench upon the Civil Rights of their Subjects? What then muſt we do? What then? Why it is dangerous to contend with them in ſuch caſes; we are taught otherwiſe by the Example of our Saviour, in his direction to St. Peter, in the caſe of paying Tribute to the Roman Magiſtrates, Mat. 17. 25, 26, 27. For it is evident from this place, that our Saviour was not obliged by Law to pay Cuſtom or Tribute, but was free in that caſe; yet it being demanded, he adviſes Peter to pay it, both for himſelf, and his Maſter: So careful was he to avoid Offences, that he will pay Tribute, and adviſes his Followers to do it too, tho it be in their own wrong. A good precedent to all Chriſtians to be humble, and not to contend with Authority in or about indifferent things: Would God they would conſider it.

7. But it may here be demanded, Whether Princes may not warrantably puniſh ſuch as ſubmit not to the Religion by them eſtabliſhed, from the Example of King Artaxerxes, Ezra. 7. 26. Whoſoever will not do the Law of thy God, and the Law of the King, let Judgment be executed ſpeedily upon him, whether it be unto Death, or to Baniſhment, or to Confiſcation of Goods, or to Impriſonment?

I confeſs, this Objection requires a ſerious Anſwer. And with ſubmiſſion to better Judgments, I ſhall ſay a few Things in Anſwer to it. And it ſeems by the Scope and Contexture of the Commiſſion given to Ezra by Artaxerxes, that theſe Things are evident:

1. That the King did not himſelf embrace the Religion of the Jewiſh Nation, but retained ſtill his former Religion; for tho he did fear the God of Iſrael, yet he never calls him his God, but p. 37the God of Heaven, and the God of Ezra, &c.

2. That God had by a ſpecial Providence, and Motion from himſelf, diſpoſed the Heart of the King of Perſia, to give free Liberty to the Jews, which were Captives in his Dominions, to go forth to ſerve their God; verſ. 13. I make a Decree, that all they of the People of Iſrael, and of his Prieſts and Levites in my Realm, which are minded of their own free Will to go up to Jeruſalem, to go with thee,—to do whatſoever ſhall ſeem good to them, after the Will of your God.

3. The King does not only give a preſent Supply to Ezra, as a Free-Will-Offering to the God of Iſrael, verſ. 15. but alſo provides for his neceſſary Supply for the future, out of the King's Treaſury, verſ. 20.

4. The King fearing the Diſpleaſure of the God of Iſrael againſt himſelf and his Sons, does require Ezra, that whatſoever was required by the God of Heaven ſhould be diligently done.

5. The King alſo empowers Ezra to ſet Magiſtrates and Judges over the People, and in ſo doing, gave Ezra a Magiſtratical Power, or made him a Magiſtrate; and ſo gives Order, that whoſoever would not be obedient to him ſhould be puniſhed, verſ. 25, 26. This is the Sum of the Commiſſion given to Ezra by the King of Perſia.

In all which, nothing appears, that any of his Subjects ſhould be compelled to alter their Religion, nor be forced to be all of one Religion: But a free Liberty is given to the Jews, (as well as to others) to ſerve their God according to his Law, and a Reſtraint laid upon them that would hinder them. And Ezra is empowered (indeed) to puniſh thoſe that were under the Law of Moſes, according to that Law, if they would not do it; and ſuch as withſtood his Authority, as a Magiſtrate, which he received from the King, were to be puniſhed by the Law of the King of Perſia, who had the Power of Life and Death in his hand, which the Jewiſh Nation had not at this time.

6. We may learn hence, that it is indeed a bleſſed Thing for all Kings to fear the God of Heaven, and to advance the Intereſt of Religion in their Dominions; and it is as evident, that Religion muſt always be ſetled according to the Law of God, with the greateſt Care that may be, and none puniſhed for keeping the Law of God; but for breaking the Law of God, and the Law of the King, which did concur with the Law of God. Here were great p. 38Puniſhments aſſigned; and yet not to be inſiſted on too raſhly, in the Times of the Goſpel, nor in Caſes purely Evangelical, or of the Chriſtian Religion, as it is dignified above the Principles of common Reaſon and Morality: In theſe Caſes I cannot ſee how it ſhould be in the power of Magiſtrates to compell any againſt their Will, ſeeing it's God, not Man, that makes Chriſtians. Epheſ. 2. 10. We are his Workmanſhip, created in Chriſt Jeſus unto good Works, which God hath before ordained, that we ſhould walk in them. And God gives none the Privileges of his Children, until they be his Children; nor are they his Children, till they be born, not of Blood, nor of Fleſh, nor of the Will of Man, but of God. John 1. 12, 13.

7. Nor muſt we deny, but acknowledg, that God's Vicegerents are authorized by the Almighty to be Keepers of both Tables, ſo as to defend his Sovereignty, and to encourage true Religion, againſt Atheiſts and Idolaters, that worſhip a Creature inſtead of the Creator; for ſo it is written, Job 31. 26, 27, 28. If I beheld the Sun when it ſhined, or the Moon walking in Brightneſs, and my Heart hath been ſecretly enticed, or my Mouth hath kiſſed my Hand; this alſo were an Iniquity to be puniſhed by the Judge, for I ſhould have denied God that is above.

Now let us write (or deſire the Lord to write) the Words of our Text in our Hearts; Honour all Men; Love the Brotherhood; Fear God; Honour the King. Surely that Chriſtian, that ſhall make it his Buſineſs to do theſe things heartily, ſhall be acceptable to God, and approved of Men; there ſhall be no occaſion of ſtumbling in him. But if Chriſtians be too buſy to inſpect Matters of State, or to meddle with thoſe that contrive or project any thing to the diſturbance and ſubverſion of the Government in the Kingdoms where they live, they ſhall never be able to recommend their Religion (be it never ſo good in it ſelf) to the acceptance of their Governors, nor to obtain from them to be Nurſing-Fathers to it; but ſhall certainly expoſe themſelves to the Diſpleaſure of God, as well as to the Wrath of Princes. And God himſelf will vindicate the Honour of his Ordinance of Worldly Government, againſt all that deſpiſe it, as well as againſt all that abuſe their Power in it; for there is no Reſpect of Perſons with God. Rom. 2. 11.

p. 39Let me therefore exhort you, my Brethren, (as you know it has been my manner theſe thirty Years) to follow Peace with all Men, and Holineſs; to ſtudy to be quiet, and eſpecially in troubleſom Times; to fear the Lord and the King, and meddle not with them that are given to change, Prov. 24. 21. Many have undone themſelves by itching after Changes in Worldly Government. God only knows what is beſt for you, and for the Nation. They that are weary of this, are ſoon weary of that; few know what they would have; and who is able to deviſe any thing that will pleaſe all Humors, and ſuit all Intereſts? Bleſs God for your Prince, and for the Peace you have enjoyed under him, and pray for him, and for all that are in Authority, that under them (if the Will of God be ſo) you may lead quiet and peaceable Lives in all Godlineſs and Honeſty. They that will not pray for all that are in Authority, do not fear God, for they contemn his Word, 1 Tim. 2. 1. They do not love, and ſo they cannot honour the King.

You are at preſent under Sufferings, for the conſciencious performance of what you believe to be your Duty towards God in Matters of Religion; humble your ſelves under the mighty Hand of God, and ſuffer patiently what Trials it ſhall pleaſe God to exerciſe you under, that (as our Apoſtle hath it, 1 Pet. 1. 7.) the Trial of your Faith being much more precious than that of Gold that periſheth, tho it be tried with Fire, might be found unto Praiſe, and Honour, and Glory, at the appearing of Jeſus Chriſt. I ſay no more; the Lord direct you. AMEN.

NOW if it ſhall pleaſe God, to bring this faithful (tho unpoliſhed) Diſcourſe to his Majeſties Royal Hand, I do hereby in all Humility proſtrate my ſelf at his Royal Feet, with this humble Supplication.

That it would graciouſly pleaſe his Majeſty, according to his wonted Goodneſs, and Princely Clemency, to conſider and pity the diſtreſſed condition of many of his faithful Subjects, p. 40who diſſent from the Church of England in the caſe of Infant-Baptiſm, and ſome other Ceremonies, and cannot in Conſcience to God conform to them; nor deny the exerciſe of their Religion, of which they are convinced, and perſuaded to be according to the Will of God.

O let our Lord the King conſider, that this is the greateſt ſtrait that any honeſt Chriſtian can be put upon, either to deny what he believes to be true, or profeſs that to be true, which he believes to be otherwiſe.

O let the God of Heaven be always his Majeſties Chief Counſellour; That by his direction he may rightly diſtinguiſh between thoſe that are harmleſs in his Realm, and ſuch as have abuſed his Kindneſſes (which have been very great, and thankfully to be remembred) and that the preſent Severities againſt the Innocent may be abated and removed, leſt they be made miſerable in their Native Countrey.

God Almighty bleſs the King, &c.

FINIS.

The SECOND PART of the APOLOGY FOR THE Baptized Believers, Wherein the GROUNDS of INFANT-BAPTISM Are REVIEWED: In ANSWER to Fourteen ARGUMENTS, delivered by Mr. Nathaniel Taylor, M. A. in a SERMON on Matth. 28. 19. entituled, foreign. And therewithal, The Reaſons of the Separation of the Baptized Believers, from the Pedobaptiſts, modeſtly propounded. Upon the occaſion of their great and long-continued Sufferings.

By T. Grantham, a Servant of Chriſt.

LONDON; Printed for the Author. 1684.