The Infants Advocate of Circumcision and Baptism, Chapter 21 – Title page 2

The Infants Advocate of Circumcision and Baptism · Chapter 21 – Title page 2

The Infants Advocate. CHAP. XXI. How we ought to behave our ſelves to thoſe of a different judgment herein, in order to reclame them.

Preacht in a Sermon at Mercers Chappel. Febr. 6. 1652.

Phil. 3. 15.

And if in any thing, ye be otherwiſe minded, God ſhall reveal even this unto you.

1. IT is no leſs pleaſant than profitable for a Chriſtian ſoul ſeriouſly to conſider the admirable unity and comfortable concord which was betwixt the Saints and Servants of God in the infancy of the Church, after Christs aſcenſion, Acts 1. 14. Theſe all continued with one accord. Acts 2. 1. p. 2They were all with one accord in one place. 2. 46 Continuing daily with one accord in the Temple. So again, Acts 4 24. Lift up their voice to God with one accord. And again, Acts 5. 12. All with one accord in Solomons porch.

2. Some perchance may impute this their unity to the paucity and fewneſs of the Profeſſours of the Goſpel in that age. It is no wonder (will they ſay) if an handfull of men did agree, which is impoſſible now adays in the numeroſity of ſo many Chriſtians. But know, that even then there were enough, even amongſt the three thouſand Converts made by S. Peters Sermon, to furniſh out (allowing a Leader, and Follower to each Faction) fifteen hundred ſeveral Diviſions. No, it was not their ſmall number, but the vigorous acting of the Spirit of unity on their Hearts which kept them in ſuch agreement. God foreſeeing, Rents would quickly ruine his Infant Church, bound them together the faſter in the hand of Peace.

3. But alas, this unity was too fine ware p. 3to have much meaſure thereof. The virginity of it was firſt loſt, Acts 6. 1. about a money-matter, (and money we know parteth the deareſt friends, many differences ariſing about the queſtion, what ſhould be jure divino, and what jure humano, but more about meum and tuum) the unequal [conceived] diſtribution of the collection-money for the Poor. The Heathen Philoſopher bitterly inveighed againſt the Schiſmatical Number of Two, which durſt make the firſt defection, and departure from the intireneſs of One. But we have too juſt cauſe to bemoan this unhappy difference, which firſt brake the Ranks, made the firſt jarring in the muſick of the Primitive Church.

4. The ſecond ſad difference was, Acts 15. 1. about the unſeaſonable and unreaſonable preſſing of Circumciſion, by ſome as abſolutely neceſſary to ſalvation, Except ye be circumciſed after the manner of Moſes, ye cannot be ſaved.

5. The third dolefull falling out, we finde in the ſame Chapter, v. 39. being ſo much the ſadder than either of the former, p. 4becauſe happening not btwixt infirm and ignorant (though pious) people, but thoſe, who for grace and knowledg were moſt eminent, and formerly had been familiar and intimate boſom-friends, Paul and Barnabas. Then the Devil endeavoured to deal with Gods Church, as Sampſon ſerved the Temple of Dagon, Judg. 16. 29. He took hold of the two middle pillars, upon which the houſe ſtood, and on which it was born up, and no doubt by ſhaking and claſhing them together, had ſhattered the whole Fabrick, had not divine providence prevented it, ſanctifying their diviſion into the multiplication of the Goſpel.

6. It is enough to ſatisfie, (if not to ſurfet) us, to inſiſt onelyonly on this first three, theſe original diſſentions in the Primitive Church, which ever ſince have too truly been copied out. As lately in the Acts of the Apostles, we often met, with one accord, with one accord, with one accord; ſo looking into their Acts, who (though no Apoſtles) are Christians▪ we more frequently finde, with many diſcords, with many diſcords, with many diſcords, ſuch their diſſenting in opinions, p. 5and diſagreeing in affections. It will therefore be a ſeaſonable ſubject for us to treat of, how we ought to behave our ſelves to ſuch Brethren as for the preſent diſſent from us in judgment, and what hope we may juſtly conceive of their future agreement with us. Hearken herein to my Text, out of which we may extract, not onelyonly counſel what to do, but alſo comfort what to hope in this kinde. And if in any thing, ye be otherwiſe minded, God ſhall reveal even this unto you.

7. The words, (though ſhort in themſelves) contain the Uuhappineſs, and the happineſs, of the Servants of God. And know to your comfort, the Unhappineſs is firſt, and the Happineſs comes after, to cloſe and conclude all; and and all is well, that ends well, yea the unhappineſs is but ſuppoſitive, what may be; the happineſs poſitive, what ſhall be. The unhappineſs, is this, a poſſibility of good men in matters of religion, to be otherwiſe minded one from another. The Happineſs is a gracious Promiſe, that ſuch who erroniouſly diſſent, from their Brethren, ſhall in due time agree when the Truth ſhall be revealed to them.

p. 6In the ſuppoſition the Emphaſis of two words muſt be examined.

And if in ANY thing.

YE.

8. Ye, that is, literally, ye Philippians in the pale of Gods Church. However let us give this Ye the true dimenſions thereof. Let us not extend it too far as to include Pagans or ſuch pretended Chriſtians, as willingly overturn all the foundations of Religion. Nor let us contract this Ye too ſmall, as to confine it to the Philippians alone, which reacheth all Chriſtians, though diſſenting in the ſuperſtructures, conſenting in the Fundamentalls of Religion. If there be a Ye or a Your in all this Epiſtle, to the Philippians (as Chap 4. 5. Let your moderation be made known to all men) which enjoyneth any precept, certainly all Chriſtians, as well as the Philippians, are obliged and engaged to the performance of it; at their own pain and perill of the neglect thereof. Wherefore by the ſame rule of proportion, Every Chriſtian may juſtly claim a right and intereſt in all promiſes made to the Philippians, and this among the reſt the Revelation hereafter of truths unto them, hitherto concealed from them.

p. 79. And if in any thing. Any thing. Far be it from us to ſhrink a larg Text with a narrow comment S. Paul ſayeth any thing, let not us ſay ſomthing, Be they otherwiſe minded, in matter of Fact, or of Faith, or of Doctrine, or of Diſcipline, what ever it be, (for it needs muſt be nothing, which comes not with the reach or compaſs of any thing) God will reveal it unto them. Here let us take notice, what was the laſt matter, which immediately moved S. Paul to fall on this expreſſion.

In the foregoing verſes S. Paul had propounded a Riddle or ſeeming contradiction to fleſh and bloud; for he had ſaid.

Verſ. 12.

Not as though I were already perfect, &c.

Verſ. 15.

Let us therefore as many as be perfect, &c.

That perfection which firſt he denyed in himſelf, preſently he avoweth both in himſelf and many others. This Riddle it ſeems it would not ſink into the Heads of ſome of the weaker Philippians, how the ſame Perſon at the ſame time ſhould be imperfect in deed, execution, performance, yet p. 8perfect in deſire, intention, endeavour. But well it is for us, that ſome amongſt the Philippians, through ignorance were otherwiſe minded, whoſe error herein gave the happy occaſion to S. Paul, from Gods mouth to pronounce this comfortable promiſe, both to them and us and all diſſenters, that if any be otherwiſe minded, God will reveal even this unto them.

10. DOCT. Godly men as long as they live in this world will diſſent in many matters of religion. The reaſon is, becauſe none know either Perfectly or Equally, in this life. Not perfectly, 1 Cor. 13. 12. Now we know in part. Not equally; for though men underſtood imperfectly in this life, yet if all underſtood equally imperfectly, upon the ſuppoſition of equal ingenuouſneſs to their Ingenuity (that is, that they would readily embrace what appears true unto them) all would be of the ſame judgment. But alas, as none ſees clearly, ſo ſcarce any two ſee equally ſome are thick-ſighted, ſome ſhort-ſighted, ſome pur-blind, ſome ſand-blind, ſome half-blind, and the worſt of them (bleſſed be God) better then ſtark-blind. Theſe different p. 9degrees of ſight, cauſe the difference of judgment amongſt Chriſtians.

11. A ſad inſtance, hereof, we have, in the differences about the Sacraments of Baptiſm and the Lords Supper. What by divine goodneſs was intended and inſtituted to unite and conjoyn Chriſtians, hath by mans frailty, and Satans ſubtilty been abuſed to make many Rents and diviſions. About the time when, the Parties on whom, the manner how, Baptiſm is to be adminiſtred. But where Baptiſm hath divided her Thouſands, the Lords Supper hath divided her Ten Thouſands.

12. Amongſt all the ordinary pot-herbs which grow in Gardens none more wholeſom than ſage, (eſpecially at ſome times of the year,) whoſe Latine name Salvia, carrieth much of health therein. Whereupon it is, that the envious Toad commonly neſleth it ſelf under the roots thereof. Spitefully to impoiſon that which otherwiſe is ſo uſefull for mankinde. Satan being ſenſible of the great good which generally may redound p. 10to men by the charitable receaving of the Lords Supper, hath imbittered it with diſcords and diſſention, betwixt Papiſts and Proteſtants about Tranſubſtantiation; Lutherans, and Calviniſts about Conſubſtantiation; Calviniſts and Calviniſts about the geſture of genuſlection and Perſons to be admitted to the Sacrament. And thus mens diſſenting in judgments being too plainly proved, ariſing from their proneſs to err, come we now to the gracious promiſe of their information in the truth, God will reveal even this unto you.

13. See here S. Pauls charity. He ſayeth not, let him be Anathema Maranatha, or let him be cast out of the Synagogne, or let him be to you as a heathen or a Publican but onelyonly God will reveal even this unto him. Here take notice of S. Pauls different proceedings with three ſorts of people. Firſt, with thee otherwiſe minded in my Text, ſuch, who though not Orthodox, are peaceable in Iſrael▪ and err onelyonly in the leſſer and ligher points of Religion. For theſe, no puniſhment capital, or corporal, no penalty of pain, or ſhame in purſe or perſon, but p. 11onelyonly a patient expectation of their amendment, with a comfortable promiſe of the ſame.

14. Secondly with ſuch as make ſhipwrack of faith and a good conſcience, underſtand it onelyonly in relation to their own adventure therein, maintaining Doctrine deſtructive to Salvation. Of theſe were Hymeneus and Alexander, 1 Tim. 1. 20. Whom he delivered unto Satan, that is (as it is generally expounded) by Church Cenſures cut off from God in the viſible Church and then being cut off from him, we know to whoſe ſhare they do fall.

15. Thirdly, to ſuch, as not content to confine their damnable errours to their own boſom, are active to infect others therewith: of theſe he ſpeaketh, Gal. 5. 12. I would they were even cut off that trouble you. In which phraſe ſurely more is imported than a bare Excommunication. For that ſpiritual Artillery S. Paul ever carried about him: why then ſhould he wiſh what he could work? deſire what he could do? if ſo pleaſed. It is probable therefore that he could have wiſht them cut off with temporal death.

p. 1216. Here we ſay nothing of ſuch Doctrines as bear Hereſie and treaſon impaledtogether, pregnant with Sedition to raiſe tumults in a State. Theſe we leave to the cognizance and cenſure of the civil Authority; and ſhall proceed on the promiſe of the Revelation of truth to the firſt ſort of diſſenting brethren.

17. Quest. What, more Revelation ſtill? When ſhall Chriſtians come to an end? When ſhall we ſay, It is finiſhed? When ſhall they certainly know the full meaſure of all which they are to believe and practice as neceſſary to ſalvation?

Anſw. Here be it premiſed, that the Philippians at this time wherein S. Paul wrote unto them might expect extraordinary Revelations, (and thoſe additional to the Scripture then in being) on an account more probable to receive them, than any now adays can expect the ſame. For when S. Paul wrote this Epiſtle, ſome of the Goſpels (and particularly that of S. Johns) were not yet penned, which though placed before the Epiſtles (as containing the Hiſtory of our Saviours life which was firſt in time) yet were written afterwards. But ſeeing long p. 13ſince the Canon of the Scripture is compleated, yea, ſigned and ſealed by God, and delivered to mankinde, it is not onelyonly vain, but wicked for men to look for more Revelations, of ſuch things which men ought to know and believe to their ſalvation. But to anſwer the queſtion more particularly.

18. There are two ſorts of Revelations.

One doth revelare credenda, reveal thoſe things which we are to believe.

The other doth make us credere revelatis, more quickly and firmly aſſent to what hath formerly been delivered in the Scripture.

The firſt ſort of Revelations are ceaſed in this Age. As for the ſecond ſort we may look for them, pray for them, and labour them, as which God hath promiſed to beſtow, and which the godly dayly receive. Such Revelations our Saviour gave to the two Diſciples travelling to Emaus, Luke 24. 27. When he expounded unto them all the Scriptures. And in the ſame Chapter, v. 45. to the reſt of the Diſciples, When he opened their underſtanding, that they might underſtand p. 14the Scriptures. He made not the Scriptures more▪ but more plain unto them; not larger, but clearer unto them. Such a Revelation is intended in the text, to make erroneous perſons more clearly to apprehend, and more firmly to adhere to the truth in Gods word.

19. But quando, when, and quouſque▪ how long Lord holy and true, how long ſhall thy ſervants go on in their errours and ignorance? When ſhall they without fail receive this promiſed Revelation, to have the truth manifeſted unto them. I anſwer, my text (beloved) hath not told the time, and therefore I cannot tell it you. You will ſay, If the text had told the time, you could have told it me. Be it ſo, and now both you and I muſt contentedly be ignorant thereof. Yet, not to ſatisfie the curious, but the conſciencious ſo far as I may, I will more than conjecture that the punctual time, when this Revelation ſhall be made.

20. Of all the years of thy life, in that year, monethmonth, week, day, hour, minute, and (if any will be ſo hypocritical as to ſubdivide p. 15minutes) in that moment wherein the hid providence of Heaven ſhall diſcover to be moſt for Gods glory, and for thy good. Thou canſt not wiſely wiſh it to be any whit before that time, and I do confidently aſſure thee, it ſhall not be any whit after it.

21. And yet I dare not be over confident to promiſe thee, that ſuch Revelation of the truth ſhall certainly happen to thee in this life. Many of Gods good ſervants have gone to the grave with grievous errours which they have maintained. Yea, it is no abſurdity to maintain, that the bleſſed in Heaven are as yet ignorant of many truths, and that there ſhall be an acceſſion unto them, as of glory, ſo of knowledg in the Day of Judgment. Yea, many things of Gods proceedings ſhall not be revealed unto them, untill Rom. 2. 5. the day of the Revelation of the righteous judgment of God.

22. Queſt. But ſuppoſe it be never at all revealed unto a man, what is to be conceived of his final condition who liveth and dieth a ſtiff defender of a damnable doctrine?

p. 16Anſw. Give me leave in the firſt place to diſtinguiſh of damnable doctrines, a phraſe acceptive of two ſenſes. If damnable be taken paſsively, for that which ought to be damned or condemned, then every errour is in it ſelf a damnable errour. Diſcretion adviſeth us to refuſe not onelyonly poyſon, but unwholeſom food; and we ought to condemn a falſhood quatenus a falſhood, though it may be conſiſtent with ſalvation. But if damnable be taken actively (in which ſenſe it is uſed, 2 Pet. 2. 1. Who privily ſhall bring in damnable Hereſies, even denying the Lord that bought them) for that which damneth or condemneth the maintainer thereof, then onelyonly fundamental errours in Religion are damnable doctrines. This premiſed, we anſwer to the queſtion, Gods goodneſs ſo keepeth his ſervants, that he will not ſuffer them to fall into damnable errours in the laſt and worſt acception thereof. As for ſmaller errours, which deſerve to be condemned, but are not ſo peſtilent as to deſtroy the maintainers thereof, they are pardoned through the mercy of God and merits of Christ, on the death-bed of ſuch as defend them.

p. 1723. All good Chriſtians pray with David, if not in the ſame words, to the ſame ſenſe, Pſal. 19. 12. Cleanſe me from my ſecret ſins. Whereby is meant, not onelyonly ſuch ſins, as we deſire and endeavour to hide and keep ſecret from men, but alſo ſuch as are hidden and kept ſecret from us, ſuch our ignorance as not to know, or ſelf-love, as not to acknowledg them to be ſins. Now all ſuch errours conſiſtent with ſalvation are remitted unto the maintainers thereof, under the maſs, bulk, and heap of ſecret ſins, though they be not, and indeed cannot be particularly repented of, becauſe concealed from him; who committeth them.

24. Come we now to ſhew how men ought to prepare their own hearts for the more ſpeedy receiving, and ſure retaining of ſuch Revelations. Say not, all ſuch preparations are uſeleſs. The Dove of the Spirit will not build in a Neſt of this making, but in one of her own providing. For ſuch previous diſpoſing of our ſelves is acceptable to God, and will expedite the coming of Revelations unto us. Indeed in the firſt act of Converſion we are purely paſſive, and p. 18can in no degree prepare our ſelves being dead in treſpaſſes and ſins. But being once freed by grace, we are free; and may, and muſt by lawfull means move Gods Spirit to move us, according to S. Pauls counſel, 2 Tim. 1. 6. Stir up the grace of God that is in thee.

25. Firſt, diveſt thy ſelf of Pride. What ſaith Solomon: Prov. 13. 10. OnelyOnly by pride cometh contention. OnelyOnly by pride, as if ſuch were the pride of pride, that it ſcorneth and diſdaineth to admit a partner, or fellowcauſe with it ſelf to cauſe contention. And although pride ſometimes be pleaſed out of ſtate, to accept of other vices in raiſing of Diſcords, yet ſtill ſhe preſerveth her ſelf Paramont, making uſe of all the reſt onelyonly as ſubſervient unto her.

26. Now proud men create to themſelves two needleſs fears, which make them ſo obſtinately embrace their errours. The firſt is, that if they alter their opinions, they muſt confeſs that formerly they have erred, which confeſſion ſtabbeth Pride, (and Pride is dextrous in ſtabbing others) under p. 19the fifth rib. For all men by nature deſire to be, and to be accounted petty Popes, having the ſpirit of infallibility faſtened unto their chairs, ſo that their opinions ſhall paſs for oracle of undeniable truth.

27. The other is, that they ſhall be branded by men for levity and inconſtancy, if once they offer to change their judgments. This makes many of them to ſay ſullenly and ſurlily with Pilate, John 19. 22. What I have written I have written. What I have ſaid, I have ſaid; what I have done, I have done; what I have defended, I have defended; I will not abate an ace, remit a tittle, recede an hair from my former opinions. Whileſt others turn as faſt as the Weathercock, I will ſtand as firm as the Steeple, the rather becauſe otherwiſe I ſhall incur the infamy of inconſtancy.

28. Whereas let it be but ſeriouſly conſidered, and the renouncing of an errour which we formerly maintained, argueth not frailneſs but firmneſs, not levity but conſtancy in us. For this is or ought to be the grand and general reſolution of all Chriſtians p. 20to imbrace any truth, which appeareth unto them out of the Word of God. Wherefore when a Chriſtian renounceth a particular errour, this is not inconſtancy; becauſe croſſing the late and leſſer boughs, but it is conſtancy; becauſe concurring with the firſt and faireſt Root of his Reſolution, namely, always to thoſe with the revealed truth.

29. This hath been the practiſe of pious people in all ages. The hand of S. Auguſtine never ſeemed ſo fair and ſo handſom, as when he wrot backward, I mean, when he wrot his Retractations. Pale faces, which otherwiſe are well proportioned, never look ſo lovely, as when they are caſually betrayed to a bluſh, which ſupplies that colour in their cheeks which was wanting before. Good men who once maintained an errour, never appear more amiable in the eys of God and the godly, as when bluſhing with ſhame (not to be aſhamed for) at the remembrance of their former faults, which maketh them more thankfull to God, more humble in, more carefull over themſelves, and more charitable to others.

p. 2130. Well in the firſt place deveſt thy ſelf of pride, and know that David tels us, how all thoſe ought to be qualified, whom God intendeth to teach, Pſalm 25. 9. The meek will he guide in judgment, and the meek will he teach in his way. The proud are improper to be Gods Scholars, who conceive themſelves able to be his Teacher▪ and wiſe enough to inſtruct him.

31. Secondly deveſt thy ſelf of Paſſion, than which nothing more prejudicial to the judgment. Fire is accounted an hurtfull object to the eye, as water is eſteemed an helper thereof to look upon it, comforting and uniting (as the other ſcattereth) the viſive beams. What then when the beholder is all fire, I mean all paſſion and choller, is it probable that during this temper, the ſpirit will deſcend upon him? Obſerve the carriage of Eliſha, 2 K. 3. 15. (being in an high rapture of anger with Joram. King of Iſrael for his ſubmiſſive applications unto him in his diſtreſs when he and three Armies were likely to die of thirſt) and now ſaith he, bring me a Minſtrel namely, by Muſick to pacifie himſelf p. 22and to diſpoſe his ſoul for the regular reception and ſolemn entertainment of the ſpirit▪ which accordingly came to paſs when the Minſtrel played the hand of the Lord came upon him.

32. See we here in the firſt place, that it is lawfull to uſe all good means to invite the Spirit to deſcend upon us. The Spirit of the Prophets, was never ſo ſubject to the Prophets, as to come at their call and command. Secondly though Eſhiſhah in anger for the man was holy anger (juſtly offended with King Joram, for making Idolatrous Prieſts his choiſe in proſperity, and Gods Prophet his refuge in adverſity) yet he was ſenſible to himſelf, that he was diſturbed and diſcompoſed therewith. And though the cauſe of his anger was juſt, and matter of his anger commendable, yet poſſibly the meaſure thereof, might be faulty, (Eliſha being like Eliah, and Eliah a man ſubject to like pasſions as we are, James 5. 17. And He might ſee in himſelf (what others ſaw not in him) that he was too much tranſported with paſſion, and perchance did too much inſult on the preſent perplexity and p. 23extremity of King Jehoram. Wherefore conceiving that He in the ſtill voice, would not come to one in ſo loud a pasſion, he calls for a Minſtrel, ſo to reduce, pacate, and compoſe his Soul, that it might return to a quiet temper: Whence it plainly appears, what an enemy Paſſion is generally to the receiving of Gods Spirit, and that all thoſe which deſire a Revelation of the truth unto them, muſt labour to deveſt themſelves thereof.

33. Thirdly deveſt thy ſelf of Covetuouſneſs. Here take notice, how eaſily men are perſwaded to embrace thoſe opinions (though never ſo erroneous,) which bring in profit unto them: for inſtance; One with weak ſinnews of Logick, & worſe colours of Rhetorick will quickly perſwade a Countryman to be a convert in this point, that he is not bound to pay Tithes to his Miniſter.

34. On the other ſide it is hard to wean men from ſucking on thoſe Opinions which are ſweetned unto them by commodity. For by this craft we get our gain, Acts 19. 25. No wonder if the Pope zealouſly p. 24maintaineth Purgatory, ſeeing that Purgatory ſo plentifully maintaineth the Pope. The ſame may be ſaid of other lucrative errours in their Religion, Pilgrimages, Pardons, Prayers to the Saints, Prayers for the dead, &c. Scylla omnes ſuos divitiis implevit, it was the policy of that cunning Senatour to enrich all of his party tyed by their purſe-ſtrings the faſter unto him; whereas the Antifaction of the Marians being nothing ſo well monied by their Patron cleaved not ſo ſtedfaſtly unto him. Gainfull errors ſoon gain and long keep ſuch as deſire them; whereas ſpeculative opinions which terminate onelyonly in the brains having little influence on mens practiſe and leſs on their profit are nothing ſo taking of men, and men nothing ſo tenacious of them.

35. As for the errour of ſuch as deny the Baptiſing of Infants, we have cauſe to conceive the greater hopes of their returning to the truth, becauſe that their Opinion can not make them a thred, or a ſhoolatchet the richer by the maintaining thereof. Tully ſaith of our Brittainy in his time, (when Caeſar rather diſcovered than conquered p. 25it) that it had naturally, Ne micam auri aut argenti, not a crum of gold or ſilver, as within the bowels of the earth thereof. So may I ſay of the Doctrine of Antipoedo-baptiſm, it is a bare and poor opinion, Gold and Silver it hath none, and therefore, (alone of it ſelf) is never probable to enrich the patrons and defenders thereof.

36. And yet as Tully: went a little too far, in condemning Brittain, as utterly devoid of Silver oar, and is diſproved by the induſtry of our Age, which ſome years ſince hath diſcovered Silver mines in Wales, ſo poſſibly this opinion may be more advantagious to the defenders thereof, than is obvious to the eye of every common beholder. It may be it may make them more capable of preferment, and that either they are or conceive themſelves to be in a better proximity to advancement by maintaining thereof as more favourably reflected on than others; as if this opinion gave the moſt real teſtimony of their good affections to the preſent government, whereby they apprehend themſelves: the next reverſions to preferment I believe they miſtake themſelves p. 26therein, and that no ſuch partiality is in the preſent ſtate. However let them examine their own ſouls and deveſt themſelves, of covetouſneſs in caſe they be conſcious to themſelves that expectation of profit inclines them to this opinion.

37. Come we now to Poſitive counſels, what we ought to perform. And here I am afraid ſome will be offended at the ſimplicity & plainneſs of them. There is a book entituled, De medecinis facilè parabilibus, of medicines which may eaſily be procured, and very good for ſuch w^ch take Phyſick in forma pauperis. Yea generally it is conceived nothing ſo much detracteth from the worth of thoſe medicines, as the cheapneſs and commonneſs thereof, ſo that if we did but fetch from the Eaſt Indies, what now groweth in our gardens, it would then be accounted a precious Drug which now we eſteem a common Potherb. In like manner I fear that theſe our counſels, ſhall be undervalued for the uſualneſs and obviouſneſs of them. If a Soul-Mount-abank, ſhould preſcribe ſuch new fangled means, which was never heard of before, he ſhould get more patients than all p. 27the grave Phyſicians of the City. However we will adventure to preſcribe theſe plain means which God hath preſcribed unto us.

38. Firſt, pray to God, that he that openeth and no man ſhutteth, and ſhutteth and no man openeth, would be pleaſed in his own due time to reveal all neceſſary truths unto thee. Secondly, be diligent in reading Gods Word. Luther did profeſs that when he firſt began to write againſt the Pope, many fancies were put into his head, plauſible to fleſh and bloud, but groundleſs on Scripture, which made him daily to pray, Domine in verbo, Domine in verbo, Lord teach me in thy Word.

39. Thirdly, be carefull in keeping the Lords day, not with any ſuperſtitious but godly obſervation thereof. On what day did God reveal the Revelation to S. John? On the Lords day, Rev. 1. 10. Thus Princes uſe to beſtow their Boons, and confer their favors chiefly on thoſe days, which more properly are called their days; as on the Anniverſaries of their Births or Coronations. Fourthy, p. 28Repair to the place of Gods Publick Service. Fifthly, as the Magiſtrate bears not the Sword in vain, the Miniſter bears not the Word in vain. But leaſt we Miniſters ſhould ſeem to plead our own cauſe herein we leave this to God to plead for us.

39. Object. But ſome erroneous perſons will be ready to ſay unto me, as the young man did to our Saviour in the Goſpel, All theſe things▪ have I done from my youth. I have conſtantly prayed, and carefully read, and conſcienciouſly kept the Lords day, and diligently repaired to the publick Miniſtery, and have endeavoured to deveſt my ſelf of pride, paſſion, and covetouſneſs, and yet no errour is revealed to me, which I formerly maintained. Hereupon I conclude my ſelf to be in the right. Our Engliſh Proverb, as it hath much of rudeneſs, ſo it hath no leſs of truth therein, One is not bound to ſee more than he can. And I conceive I am in no errour, becauſe I follow my preſent light, and all the means of your preſcription have made no alteration on my underſtanding.

p. 2940. Anſw. Give me leave to be jealous over theſe Objectors, with a godly jealouſie. I exſpect not the validity of my Receits preſcribed, but ſuſpect their effectual application thereof, whether or no they have ſincerely practiſed the ſame; this I am ſure, as men can ſcarcely (for the main) give other, ſo Angels can give no better.

41. And here I ſhall deceive their expectation, who conceive that on the ill ſucceſs of the former Receipts, I ſhould proceed to preſcribe other means, whereby a brother diſſenting from the truth, ſhall be reclamed unto it. OnelyOnly I remember a paſſage of Eliah, 1 Kings 18. 34. when according to his command, they had once poured water upon the Altar, And he ſaid, Do it again, and they did ſo the ſecond time; and he ſaid, Do it the third time, and they did it the third time alſo. The next ſeven years, (if thou liveſt ſo long) pray, reade, keep the Lords day, attend on Gods publick Ordinance, and in caſe the truth be not then revealed unto thee, the next ſeven years (if thou liveſt ſo long) do the like. I have no alteration, but a meer repetition, of what p. 30already hath been preſcribed: and therefore we proceed to give inſtructions to ſuch who by the benefit of theſe means are actually reclamed from their errours A word or two how they ſhould behave themſelves.

42. Firſt, practiſe our Saviours precept to S. Peter, Luke 22. 3…. When thou art converted ſtrengthen thy brethren. Never conceive thy ſelf in the peaceable poſſeſsion of a truth, untill ſuch time as thou haſt imparted it to others: the rather becauſe it is more than probable, that by thy example, (if of any eminency) thou haſt invited others to, or confirmed others in their errours▪ and therefore in civility and Chriſtianity thou ſtand'ſt obliged to undeceive them.

43. In Hungaria they have a cuſtome, that a Gentleman wears ſo many Feathers as he hath killed Turks And truly, a Feather may paſs for the lively Emblem of the glory of this world, wagged with the winde, and lighter than vanity it ſelf: Alas, what a toy is a Feather? It is real happineſs indeed, p. 31Dan. 12. 3. They that turn many to righteouſneſs ſhall ſhine as the ſtars for ever and ever.

44. But O how glorious in Heaven will S. Peter appear? who at the preaching of one Sermon gained Acts 2. 4. three thouſand ſouls. What a Conſtellation, what a Firmament of ſtars will he alone be?

45. See the pathetical expoſtulation, and the ingenuous confeſſion of S. Paul before King Agrippa, Acts 26. 8. His pathetical expoſtulation, Why ſhould it be thought a thing incredible with you, that God ſhould raiſe the dead? His ingenious confeſsion▪ I verily thought with my ſelf that I ought to do many things contrary, &c. How freely and fully doth he acknowledg his fault, labouring to leſſen the errours of others by the alleadging the example of his own former infirmities.

46. This wrought ſo far with Agrippa, that it made him a Demi, Almoſt a Chriſtian. Paul did both in his own and Apollos part to plant and water, but God was not pleaſed.

p. 3247. Who knoweth what may come to paſs? Happy Muſick if in like manner we might but live to hear ſome of our; yet diſſenting brethren, after their returning to the truth, to argue the caſe thus with thoſe which as yet remain in their errours. How ought they to counſel others to the truth, and Paul-like, to comfort them with their own Precedent, that ſuch as err may ſeaſonbly be reclamed.

48. Come we to ſhew how the ſtanders by, and all other orthodox Chriſtians ought to contribute their aſſiſtance to the reclaming of their erroneous brethren to the truth. Hippocrates ſpeaking of Cures, ſaith, that all parties concerned muſt lend their aſſiſtance, as the Phyſician, Patient, and foreign, thoſe that are preſent, (conceived related to the ſick man) muſt all lend their aſſiſting hand to the work. So in ſpiritual Cures, even the ſpectators (idle ones Chriſtianity allows none) are parties, and muſt contribute their help in ſo good an imployment. For whom theſe councels are proper.

p. 3349. Firſt▪ load them not with opprobrious Language, of Hereticks, and the like. Be more charitable in thy words to them, and thoughts of them. Though they ſhould account us Dogs, let us account them Sheep, but what Sheep? wandring Sheep. Though they eſteem us Baſtards, we will eſteem them children, but what children? prodigal children. We will think better of them than they think of us, (though not ſo well as they think of themſelves) and no diſcreet perſon will conclude, our faith the worſe, becauſe our charity is the more.

50. Secondly, widen not the wound betwixt us, to make it worſe than it is. And if thou haſt occaſion to ſtate the controverſie betwixt us and them, deal fairly in the matter. Do not paint them of a blacker complexion than they be, neither repreſent their opinions partially to their diſadvantage.

51. Here under favour I conceive, that it is fit at a Diſputation in the Schools, to charge them home, with all the dangerous or abſurd Conſequences, which reſult naturally from their erroneous opinions. We p. 34may bring a juſt action againſt them, and at the ſuit of Logick arreſt them for maintaining ſuch abominable Conſequences: we may lay the ugly Brats at their fathers doors, that they may have the ſhame and pain in getting them, the coſt and charge to provide for them. As is the Mother, ſo is the Daughter.

52. But in caſe our diſſenting brethren ſhall diſclame ſuch Conſequences, and ſincerely from their hearts deteſt and abhor ſuch damnable Deductions which notwithſtanding naturally and inevitably flow from their own erroneous principles, conceive that, though they may be preſt with ſuch conſequences in the Schools they may not be charged with them in foro conſcientiae. But that onelyonly they are anſwerable to God for the primitive errour, and not for ſuch derivative ones, which notwithſtanding are the undoubted off-ſpring thereof.

53. Laſtly, when they ſhall recant their errours willingly, chearfully, greedily, give unto them Gal. 2. 9. the right hand of fellowſhip. Indeed the left hand by vulgar tradition p. 35(not to ſay miſtake) is preſumed nearer to the heart, but the right hand if not by nature (by cuſtome) is the ſtronger and firmer. Say not, I muſt make ſome difference betwixt thoſe, that never left, and thoſe who lately returned to the truth. My right hand I muſt reſerve for ſuch who never wandred from the right way, my left hand ſhall ſerve thoſe who were brought back unto it. O no, love both alike, and though the affection of thy heart be equal to both, if there be any odds in thy behaviour, expreſs moſt love to thoſe Reverts, ſo to invite more to come over to the truth.

54. Do any hear my Sermon this day who diſſent from me, and many other, (and indeed from all the practiſe of the ancient Primitive Church) in the point of baptizing of Infants. O let ſuch conſider what hath been ſaid by us in this point, and God give them underſtanding, and on the appearing of truth unto them, let them ingeniouſly renounce their own erroneous opinions.

55. Never be aſhamed to do that, which p. 36wil bring ſafety to your ſelves, glory to God, joy to Angels, grief to none but ſuch as rejoyce at your deſtruction. We may obſerve in Horſes, that after a ſtumble, for ſome paces they go better and quicker than before. Some impute this to their fear, to be beaten, and deſire to avoid it; others to their generoſity, to make amends for their former fault, with double diligence.

56. Be not like the Horſe and Mule which hath no understanding, Pſalm 32. 9. that is, do not imitate them in their brutiſh headſtrongneſs. Yet be like the Horſe and Mule in their commendable conditions, (as creatures far above Piſmires, and Lillies) imitate thoſe generous principles which the inſtinct of Nature hath put into them. Recover what is paſt in your ſtumbling by your future activity; in going the faſter in the path of truth and righteouſneſs.

57. To conclude, there is for the preſent a great Gulph and diſtance betwixt you and us in our opinions. Indeed though we ſhould deſire it, we dare not approach nearer unto you in point of judgment. S. Paul ſaith p. 37even of his brother S. Peter, Gal. 2. 5. To whom we gave place, no not for an hour, that the truth of the Goſpel might continue with you. We may not yield to you, no, not a hairs breadth. We have already in ſtating the Controverſie betwixt us, drawn as near as we can without betraying the truth, prejudicing Gods cauſe, and our own conſciences. And having gone to the very marches and outbounds of the truth, we there ſtand on tiptoes ready to embrace you if you come to us, and no otherwiſe.

58. But as for difference in affection, ſeeing we conceive your error not ſuch as intrencheth on ſalvation, (becauſe not denying but deferring Baptiſm) and onelyonly in the out limbs (not vitals of) Religion, wherein a latitude may and muſt be allowed to diſſenting brethren, we deſire that herein the meaſure of our love may be without meaſure unto you. Lightning often works wonders when it breaketh the Sword, it doth not ſo much as bruiſe the Scabbard; Charity is a more heavenly fire, and therefore may be more miraculous in its operations. You ſhall ſee that our love to you, as it doth deteſt and deſires p. 38to deſtroy your errours, ſo it will at the ſame time, it will ſafely keep, and preſerve your erroneous perſons.

59. For mine own particular, becauſe I have been challenged (how juſtly God and my own conſcience knoweth) for ſome moroſenes in my behaviour towards ſome diſſenting brethren, in my Pariſh, this I do promiſe, and God giving me grace I will perform it. Suppoſe there be one hundred paces betwixt me and them in point of affection, I will go ninety nine of them, on condition they will ſtir the one odd pace, to give them an amicable meeting. But if the Legs of their Souls be ſo lame, or lazy, or ſullen, as not to move that one pace towards our mutual love, we then muſt come to new propoſitions. Let them but promiſe to ſtand ſtill and make good their ſtation, let them not go backward, and be more imbitter'd againſt me than they have been, and of the hundred paces, in point of affection, God willing, Ile go twice fifty to meet them. As for matter of judgment I ſhall patiently and hopefully expect the performance of Gods promiſe in my Text, when to thoſe p. 39which are otherwiſe minded in the matter of Infants Baptiſme, God will reveal even this unto them. Amen.

FINIS.

PERFECTION AND PEACE: Delivered in a SERMON preached in the Chappel of the Right Worſhipful Sir ROBERT COOK at DYRDANS. By THO. FƲLLER B. D.

LONDON Printed by Roger Norton for Iohn Williams at the Crown in S. Pauls Church-yard, 1653.